Podcasts about babylonians

Astrologers Chris Brennan and Patrick Watson explore the ancient timing technique known as Babylonian goal year periods, which can be used to identify repeating transits and events over very long spans of time. Recovered from the astronomical diaries of Mesopotamian sky watchers in the first millennium BCE, these periods demonstrate how the visible planets repeat their exact zodiacal placements and phase relationships with the Sun over predictable intervals. Our discussion breaks down the math behind these synodic cycles and highlights how repetition is the ultimate key to prediction in both mundane and natal astrology. By examining compelling historical case studies for each of the traditional planets, from the 1929 Wall Street Crash to major breakthroughs in modern communication technology, we show how tracking these ancient cycles allows astrologers to identify profound historical recurrences and project future events with stunning accuracy. This is episode 540 of The Astrology Podcast. Patrick's Website https://patrickwatsonastrology.com Timestamps 00:00:00 Introduction00:01:02 What are Babylonian goal year periods?00:08:52 The story of recovering these ancient periods00:10:42 Donald Trump's birth chart and the 2024 election00:19:29 Historical context: Mesopotamian sky watchers00:34:00 The math and synodic cycles behind the periods00:47:14 Repetition is the key to prediction00:49:44 The Francis Scott Key Bridge collapse00:55:41 Mars goal year examples00:56:19 The 1929 Wall Street Crash and the 2008 Housing Crisis01:15:26 Mercury goal year examples01:21:14 The first video broadcast, cell phone call, and 5G network01:38:16 Venus goal year examples01:41:08 How the 8-year Venus cycle perfectly tracks Nintendo's history01:43:32 The Academy Awards and broadcasting fiascos02:03:55 The Seneca Falls Convention and the 19th Amendment02:21:19 Jupiter goal year examples02:45:12 FDR's Lend-Lease Act and Biden's Ukraine aid package02:48:05 Saturn goal year examples03:00:12 Intimations of the outer planets?03:15:44 The 1,151-year ACT periods03:22:08 Concluding thoughts Watch the Video Version of This Episode https://www.youtube.com/watch?v=ZmOUA9qQTvk - Listen to the Audio Version of This Episode Listen to the audio version of this episode or download it as an MP3:

Sam, Dylan, and Dark Smith are back to break down: Dark Smith's job interview to become an escort and the loofah-color swinger code of Florida's villages, the Boyle Heights fire spilling Freon and ammonia while firefighters spray a blaze they can't reach (and the owner being a Karen Bass donor), a documentary trying to abolish the Electoral College, the deep origins of the Vatican built on top of Vatican Hill, the pagan goddess Cybele and the Anatolian mother god Magna Mater brought to Rome via the prophetic Sibylline Books after Hannibal's slaughter at Cannae, the blood-baptism bull-sacrifice rituals later dug up by archaeologists, H.P. Lovecraft's "The Rats in the Walls" and its cannibal cult, the serpent-shaped Vatican auditorium and the Pope's fish-head mitre tied to the Babylonian fish god Dagon (who turns out to be Godzilla), Sam's pitch for roller derby as the next great pro sport, the Iran war being "over" again with IAEA inspectors as the "milestone" achieved by undoing the milestone, Israel allegedly trying to assassinate the negotiators before Trump called them off, Nicki Minaj's distraction-death theory, JD Vance's Thiel-engineered glow-up, the Albanians tearing their country apart over Jared and Ivanka's island and Sam's theory it's about controlling the Strait of Otranto, the nu-metal psyop, military stock buybacks instead of R&D, Bezos prioritizing AI water over "baseline human comfort," and a woman who lost ten years of memory from straining too hard on the toilet. Subscribe and give us that sweet brown hype.   Grab Tickets To Sam Tripoli's Live Shows At: https://samtripoli.com/events/   Miami, Fl: 7/31-8/1 Lawerence, KS: 9/17-9/19 Tulsa, OK: 10/9-10/10 Dallas, TX: 11/07 New Orleans, LA: 11/13 - 15 Austin, TX: DEC 11th-13th:   Buy Our Merch or Sam Will Fight You: https://conspiracy-social-club-aka-deep-waters.myshopify.com/   Subscribe to the Patreon: https://www.patreon.com/AkaDeepWaters   Check out Dylan's instagram - @dylanpetewrenn   Check out Deep Waters Instagram: @akadeepwaters   Check out Bad Tv podcast: https://bit.ly/3RYuTG0   THANK YOU TO OUR SPONSORS:   LUCY.CO/CSC Promo Code "CSC" to get 20% off your first order   HIMS.COM/CSC HIMS.COM/CSC for your FREE Online Visit

“Can historical evidence prove Jesus as Messiah?” This question opens a discussion on the differing claims of Christianity, Judaism, and Islam regarding Jesus. The conversation also touches on the expectations of the Messiah in Judaism at the time of Christ and the significance of the Davidic covenant in shaping messianic hope. Additionally, the role of Isaiah’s prophecies in this context is examined. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:00 – Jimmy, Christianity, Judaism, and Islam all make different claims about Jesus. Christians say he is the divine Messiah. Judaism does not accept him as the Messiah. Islam calls him the Messiah but denies central Christian beliefs about him. Can historical and biblical evidence help us determine which view is correct? 06:20 – In the introduction, you lay out the book's argument in four steps . . . Give us the thirty-thousand-foot view of that case. 07:20 – Before we examine Jesus, what did Judaism at the time of Christ actually expect the Messiah to be and accomplish? 19:30 – Everything in the messianic hope seems to hinge on King David and the promise God made him in 2 Samuel 7—that his throne would be established forever. Tell us about the Davidic covenant and why it matters so much. 36:15 – Then came the Babylonian exile, and suddenly there was no son of David on the throne. How did the Jewish people get from that apparently failed promise to the expectation of a future Messiah? 49:25 – You point to Isaiah, writing in the 700s B.C., as providing the first clear and explicit prophecies of the Messiah: “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” What makes these passages different from what came before?

Welcome to Day 2892 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2892 – Wisdom Nuggets – Psalm 138:1-8 Daily Wisdom Wisdom-Trek Podcast Script - Day 2892 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2892 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. The title for Wisdom-Trek is: Praise in the Face of the Council – Uncompromising Worship Before the Gods In our previous stop along this ancient, winding trail, we sat in the mud and wept. We explored the devastating, emotionally raw territory of Psalm One Hundred Thirty-Seven, where we found the broken exiles of Israel sitting beside the literal irrigation canals of Babylon. We witnessed them hanging their heavy, silent harps upon the branches of the poplar trees, absolutely refusing to perform the sacred, liturgical songs of Zion for the amusement of their cruel, mocking captors. We felt the intense, dark pressure of cosmic geography, realizing that they were trapped inside the very womb of the ancient serpent's rebellion—the territory of Babel—where the rebel spiritual principalities gloated over the apparent defeat of Yahweh's people. It was a season of deep, suffocating shadows, and raw, agonizing cries for ultimate courtroom justice. But today, my friends, as we step forward onto a brand-new path, the atmosphere completely transforms. We are stepping out of the Babylonian mud, and climbing onto a soaring, sunlit ridge of faith. We are beginning a collection of eight consecutive psalms explicitly attributed to King David, starting today with Psalm One Hundred Thirty-Eight, verses one through eight, in the New Living Translation. David provides the ultimate, defiant antidote to the silence of the exile. Instead of hanging his harp on a tree out of fear or sorrow, David grabs his instrument, stands tall in the celestial courtroom, and uses his music as an aggressive weapon of cosmic warfare. Let us step onto the trail, adjust our spiritual focus, and learn how to sing our songs of victory directly into the teeth of the enemy. The first segment is: Cosmic Defiance and the Architecture of Grace Psalm One Hundred Thirty-Eight: verses one, two, and three. I give you thanks, O Lord, with all my heart; I will sing your praises before the gods. I bow before your holy Temple as I praise your name for your unfailing love and faithfulness; for your promises are backed by all the honor of your name. As soon as I pray, you answer me; you encourage me by giving me strength. The psalm explodes into reality with a breathtaking, uncompromised pledge of personal devotion. “I give you thanks, O Lord, with all my heart; I will sing your praises before the gods.” To fully appreciate the radical, counter-cultural nature of this opening stanza, we must look at it through the profound lens of the Ancient Israelite divine council worldview, as masterfully taught by Doctor Michael S. Heiser. In our modern, Western world, we frequently skim past the word “gods,” assuming it refers to empty, psychological idols—like wealth or ego—or that it simply means imaginary figments of human superstition. But in the ancient Near Eastern context, the Hebrew word used here is elohim. David is not singing to thin air; he is standing in the middle of a heavily populated spiritual landscape. He is consciously addressing the lower, rebellious members of the heavenly host—the territorial, fallen principalities who held the disinherited nations under their dark, oppressive jurisdiction. Think about the sheer, holy audacity of King David! He doesn't wait until he is safely insulated inside a private prayer closet to express his gratitude. He walks directly into the cosmic courtroom, looks the rebel elohim straight in the eyes, and opens his mouth to boast in Yahweh. This is the ultimate act of spiritual polemics. By singing praises before the gods, David is declaring that the rival powers are completely illegitimate. He is mocking their false claims of sovereignty, and demonstrating that his allegiance belongs exclusively to the one true Most High God. His worship is a direct, mocking challenge to the principalities of darkness. He reinforces this allegiance in verse two, mapping out his physical and spiritual alignment: “I bow before your holy Temple as I praise your name for your unfailing love and faithfulness; for your promises are backed by all the honor of your name.” Even if David is physically distant from Jerusalem—perhaps running for his life in the wilderness, or fighting battles on foreign soil—he turns his body and bows toward the holy Temple. In cosmic geography, the Temple on Mount Zion was the unique, earthly footprint of Yahweh's heavenly throne room. It was the place where heaven and earth intersected. By bowing toward that specific center, David is rejecting the sacred high places of the pagan gods, and locking his spiritual compass onto the true capital of the universe. And why is he praising Him? For two specific attributes: Hesed and Emet—His unfailing love, and His unshakeable faithfulness. David notes that Yahweh's promises are backed by all the honor of His Name. In the ancient world, a king's reputation was bound to his word. If a king failed to keep a promise, his name became a laughingstock among the rival nations. But Yahweh's character is flawless. He has staked the entire weight of His eternal reputation on His covenant promises, ensuring that the dark powers cannot find a single legal loophole to defeat His redemptive plans. This cosmic security leads to the intimate, practical reality of verse three: “As soon as I pray, you answer me; you encourage me by giving me strength.” The rebel gods were distant, capricious, and demanded frantic, exhaustive rituals before they would ever notice their followers. But Yahweh is immediately accessible. The moment the king calls out from the battlefield, the response from the heavenly throne room is instantaneous. The Creator doesn't necessarily remove the physical trouble immediately, but He floods the internal soul of His servant with a supernatural, muscular encouragement, giving him the precise strength required to stand firm against the onslaught. The second segment is: The Reclaiming of the Disinherited Kings Psalm One Hundred Thirty-Eight: verses four, five, and six. Every king in all the earth will thank you, Lord, for all of them will hear your words. Yes, they will sing about the Lord's ways, for the glory of the Lord is very great. Though the Lord is great, he cares for the humble, but he keeps his distance from the proud. David transitions his song from his personal, defiant testimony, to a grand, prophetic vision of global transformation. “Every king in all the earth will thank you, Lord, for all of them will hear your words. Yes, they will sing about the Lord's ways, for the glory of the Lord is very great.” To understand the immense scale of this prophecy, we must recall the foundational tragedy of Deuteronomy, chapter thirty-two, verses eight and nine. At the Tower of Babel, because of humanity's persistent rebellion, Yahweh disinherited the nations of the earth. He gave them over to the rule of lesser spiritual beings, choosing the family of Abraham—Jacob—as His own personal, prized allotment. Ever since that moment, the kings of the earth had been operating under the corrupt, dark inspiration of their territorial, pagan deities. They built empires based on tyranny, slavery, and the worship of the rebel council. But David looks down the timeline of history, and he foresees a total, spectacular global reclamation. He declares that every king in all the earth will eventually turn, and thank Yahweh! Why? Because “all of them will hear your words.” The voice of the true Creator will penetrate the dark, spiritual borders of the disinherited nations. The Gospel of the Kingdom will shatter the monopoly of the false gods. The earthly rulers will abandon their localized, mute idols, and they will actually begin to sing about the ways of Yahweh, acknowledging that His glory is completely unmatched in any dimension of reality. This is the prophecy of the Great Commission, the final, beautiful restoration where the nations are bought back, and integrated into the true family of God. David then highlights the unique, stunning character of the true Sovereign in verse six, drawing a sharp contrast with the nature of the false gods: “Though the Lord is great, he cares for the humble, but he keeps his distance from the proud.” In the ancient Near East,...

Rabbi Jacobson will discuss the following topics: Yud Beis Tammuz – 99 years: What does this day teach us? What happened on this day and what lessons does it offer us today? Why does the celebration of the Frierdiker Rebbe's liberation extend for two days – 12-13 Tammuz? Why is this month named after a Babylonian idol? What is the spiritual energy of this month? Is there a connection between the events of this day in 5754 and back in the time of Joshua when the sun was stopped? Is there something special about today, June 21, being the longest day of the year? Why didn't Joshua simply pray that the enemy be defeated? What is the mission of Chassidim who are not on shlichus? Is the Rebbe perfect? Follow-up What lessons do we learn from living with the times, with this week's Torah parsha? Can we heal people today by using a similar treatment to gazing at a serpent of brass mounted on a pole, as Moses was commanded? Why was Moses striking the rock such a great sin? Why was he not given the opportunity to do teshuva? Why were others not given the opportunity to do teshuva just as the sons of Korach were? What was the sin of Baal Pe'or? What lessons does this despicable sin offer us today? Why is a Parsha named after the evil Balak? What parts of Balaam's blessings were about Moshiach? What can we learn from Balaam's closing plot against the Jews? How should we react to the President's latest deal with Iran? Can we parallel the back-and-forth attitude of Iran to what Pharaoh and the Egyptians did regarding freeing the Jews? Tammuz Gimmel Tammuz Chukas-Balak Iran How is today's unrest in the Middle East a continuation of the unresolved conflict between Ishmael and Isaac? And what can we do to achieve permanent peace? Is it a good idea to allow my son to travel with a group to visit the concentration camps in Poland and Ukraine?

Welcome to Day 2890 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2890 – Wisdom Nuggets – Psalm 137:1-9 Daily Wisdom Wisdom-Trek Podcast Script - Day 2890 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2890 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. The title for today's Wisdom-Trek is: Tears by the Rivers of Babylon – The Exile's Anthem of Defiant Remembrance In our previous episode on this grand, historical expedition, we stood on the absolute summit of Hebrew liturgy, exploring the magnificent, rhythmic crescendos of the Great Hallel, Psalm One Hundred Thirty-Six. Our voices joined the thunderous, ancient procession as we chanted the eternal, unyielding refrain: “His faithful love endures forever.” We celebrated the supreme Sovereign of the cosmic council, who skillfully forged the heavens, pinned down the chaotic primordial waters, and systematically slaughtered the giant rebel kings, Sihon and Og, to hand over the Promised Land as a permanent inheritance to His treasured people. We rested deeply in the comforting assurance that the God of heaven remembers us in our weakness, and fiercely pours out His fatherly compassion upon His servants. But today, my friends, as we step forward onto Day two thousand eight hundred ninety of our journey, we experience a sudden, violent, and deeply jarring shift in the landscape. We are entering into what is arguably the most heartbreaking, emotionally raw, and controversial poem in the entire Psalter: Psalm One Hundred Thirty-Seven, verses one through nine, in the New Living Translation. The triumphant, sunlit courts of Jerusalem have vanished. The glorious chords of the temple orchestra have fallen completely silent. Instead, we find ourselves sitting in the mud, weeping in the suffocating shadows of a hostile, foreign empire. The inheritance appears to be entirely lost, the holy city has been burned to ash, and the people of God are trapped inside the geographic epicenter of the cosmic rebellion. Let let us step onto this agonizing section of the trail, adjust our lenses to navigate the dark waters of sorrow, and listen to the defiant song of the exile. The first segment is: The Heavy Harps and the Cruel Taunts of Babel Psalm One Hundred Thirty-Seven: verses one, two, and three . Beside the rivers of Babylon, we sat and wept as we thought of Jerusalem. We put away our harps, hanging them on the branches of the poplar trees. For our captors demanded a song from us. Our tormentors demanded a joyful hymn: “Sing us one of those songs of Jerusalem!” The poem opens with an incredibly vivid, melancholic scene that captures the profound trauma of displacement. “Beside the rivers of Babylon, we sat and wept as we thought of Jerusalem. We put away our harps, hanging them on the branches of the poplar trees.” To fully comprehend the immense spiritual and psychological warfare embedded in these opening lines, we must view this geography through the profound lens of the Ancient Israelite divine council worldview, as masterfully taught by Doctor Michael S. Heiser. In the cosmic geography of the ancient world, Babylon was not just a powerful human political empire; it was the historical, and spiritual, womb of the cosmic rebellion. This was the territory of Babel, the exact site where humanity originally attempted to build an autonomous empire to make a name for themselves, resulting in Yahweh disinheriting the nations and placing them under the jurisdiction of lesser, rebel spiritual principalities—the fallen sons of God. To be violently dragged away from Judah, and forced to sit "beside the rivers of Babylon," meant that the Israelites were physically sitting within the occupied territory of hostile, rival elohim. The rivers of Babylon—the complex network of irrigation canals fed by the Tigris and Euphrates rivers—were symbols of the empire's economic might, and the apparent supremacy of their gods. The captives sat by these waters, completely crushed, and they wept. They were not just homesick; they were experiencing a profound theological crisis. Their temple was destroyed, the Ark of the Covenant was gone, and it appeared to the watching world that the rebel gods of Babylon had successfully triumphed over Yahweh. In their deep grief, they performed a symbolic act of architectural silence: they hung their beautiful, stringed harps upon the branches of the weeping poplar trees lining the canals. The music that had once filled the cosmic center of Mount Zion was intentionally shut down. The harps became dead weights, swaying in the foreign wind. The pain of this silence is violently exacerbated by the psychological cruelty of their captors in verse three: “For our captors demanded a song from us. Our tormentors demanded a joyful hymn: ‘Sing us one of those songs of Jerusalem!'” This was not a polite request for cultural exchange or musical entertainment. This was an act of aggressive, mocking spiritual intimidation. The Babylonian soldiers, acting under the dark inspiration of their territorial deities, wanted to humiliate the broken exiles. They wanted the Israelites to perform their sacred, liturgical temple hymns—the grand songs of Zion that celebrated Yahweh's absolute supremacy over the nations—as a circus act for the amusement of the conquerors. It was a cruel taunt, designed to force the captives to admit defeat, to mock the apparent helplessness of their God, and to pressure them into assimilating into the pagan culture of the empire. The enemy wanted to weaponize their own sacred music against their souls. The second segment is: The Oath of the Unbending Tongue Psalm One Hundred Thirty-Seven: verses four, five, and six. But how can we sing the songs of the Lord while in a pagan land? If I forget you, Jerusalem, let my right hand forget how to play the harp. May my tongue stick to the roof of my mouth if I fail to remember you, if I don't make Jerusalem my greatest joy. The text responds to the cruel mockery of the captors with a fierce, defiant, and completely unyielding refusal. “But how can we sing the songs of the Lord while in a pagan land?” To the ancient Israelite, singing the shir Yahweh—the song of the Lord—was an act of high, localized covenant sanctuary. The sacred songs were designed exclusively for the cosmic mountain, the holy space where the presence of the Creator uniquely dwelt. To perform these holy liturgies for the amusement of a pagan audience, within the defiled, demonically supervised territory of Babylon, would be an act of supreme spiritual treason. It would be an acknowledgment that Yahweh could be domesticated, transformed into a minor, defeated deity who exists merely to entertain the proxies of the rebel council. The exiles draw a hard, non-negotiable line in the mud. They choose silence over sacrilege. The psalmist then seals this refusal by swearing a terrifying, double-sided personal oath of absolute, multi-generational remembrance in verses five and six. “If I forget you, Jerusalem, let my right hand forget how to play the harp. May my tongue stick to the roof of my mouth if I fail to remember you, if I don't make Jerusalem my greatest joy.” The writer is a temple musician, an artist whose entire livelihood, status, and identity depend on his right hand's ability to skillfully pluck the strings of the harp, and his tongue's ability to articulate the beautiful melodies of the liturgy. He deliberately invokes a self-malediction, a curse upon his own biological tools of expression. He says, “If I ever allow the comfort, the wealth, and the seductive luxury of Babylon to make me complacent, if I ever forget the cosmic center of Mount Zion, if I ever assimilate into this pagan empire and lose my distinct identity, then let my right hand instantly wither, and lose its muscle memory! Let my tongue become paralyzed, permanently sticking to the roof of my mouth, so that I can never sing another note of any song for the rest of my life!” This is a magnificent display of spiritual resilience. The psalmist realizes that the ultimate danger of the exile is not physical death, but cultural and spiritual amnesia. Babylon wants the exiles to forget who they are, to forget the covenant, and to forget the cosmic blueprint of the Creator. By making Jerusalem his “greatest joy”—even while it sits in smoldering ruins—the exile is performing an act of fierce, defiant loyalty. He anchors his mind to the unshakeable reality of God's future restoration, refusing to let the temporary success of the rebel principalities redefine the true focus of his...

Rav Bibi bar Abaye rules that although a standard hole in the windpipe requires the size of an issar (a coin), its clawing measurement (of redness) is a minimal amount, because the predator's venom burns and consumes the tissue continuously. Regarding the scope of the inspection required due to concern for venom, Rav Nachman testifies in the name of Rav that one must inspect from the base of the brain to the thigh, and not only adjacent to the intestines (as some hold). In an interesting story, Rabbi Yochanan defends the supreme authority of Rav against the queries of Reish Lakish, and consequently, Reish Lakish praises a different tradition of Rav, according to which an animal whose organs (simanim) were dislocated and was subsequently slaughtered is kosher. It was established that new cases of treifot may not be added beyond those enumerated by the Sages, even if these injuries cause the death of the animal. The Mishna enumerates structural defects that leave the animal kosher, including a windpipe that was perforated less than the size of an Italian issar, a brain membrane that was not punctured, and a liver of which a remains. This list gives rise to a fundamental dispute between Rabbi Yochanan and Reish Lakish regarding the scope of the lists in this chapter, which affects their approach to the ruling of Rav Matna, who rules that a femur bone that dislocated is a treifa. Rabbi Yochanan declares the animal kosher because the case was omitted from the exclusive list of treifot, while Reish Lakish rules it a treifa because it is absent from the exclusive list of kosher defects. For the Babylonians, they defined that the size of the isser is similar to a Kurdish dinar, and the Gemara brings a story following this involving Rabbi Yochanan who went to a moneychanger looking for this coin,and told the moneychanger that craftsmen engaged in their work are legally exempt from standing before Torah scholars. How does this differ from craftsmen who would stand up and greet those Jews who were bringing their first fruits to the Temple? Rav Nachman said that "up to an issar" it is not a treifa means up to but not including that size. Rava brings a series of difficulties against his view, but Rav Nachman answers them.

Today we speak on the "Queen of Heaven" spirit—its origins in Babylonian worship, how it manifests through politics, culture, and ritual, and why it seeks to birth corrupt systems in our time. We bring a warning for all to come out of this system, walk in God's grace, and prepare for the winds of change that will uproot its influence, offering hope and a call to spiritual vigilance.

Rav Bibi bar Abaye rules that although a standard hole in the windpipe requires the size of an issar (a coin), its clawing measurement (of redness) is a minimal amount, because the predator's venom burns and consumes the tissue continuously. Regarding the scope of the inspection required due to concern for venom, Rav Nachman testifies in the name of Rav that one must inspect from the base of the brain to the thigh, and not only adjacent to the intestines (as some hold). In an interesting story, Rabbi Yochanan defends the supreme authority of Rav against the queries of Reish Lakish, and consequently, Reish Lakish praises a different tradition of Rav, according to which an animal whose organs (simanim) were dislocated and was subsequently slaughtered is kosher. It was established that new cases of treifot may not be added beyond those enumerated by the Sages, even if these injuries cause the death of the animal. The Mishna enumerates structural defects that leave the animal kosher, including a windpipe that was perforated less than the size of an Italian issar, a brain membrane that was not punctured, and a liver of which a remains. This list gives rise to a fundamental dispute between Rabbi Yochanan and Reish Lakish regarding the scope of the lists in this chapter, which affects their approach to the ruling of Rav Matna, who rules that a femur bone that dislocated is a treifa. Rabbi Yochanan declares the animal kosher because the case was omitted from the exclusive list of treifot, while Reish Lakish rules it a treifa because it is absent from the exclusive list of kosher defects. For the Babylonians, they defined that the size of the isser is similar to a Kurdish dinar, and the Gemara brings a story following this involving Rabbi Yochanan who went to a moneychanger looking for this coin,and told the moneychanger that craftsmen engaged in their work are legally exempt from standing before Torah scholars. How does this differ from craftsmen who would stand up and greet those Jews who were bringing their first fruits to the Temple? Rav Nachman said that "up to an issar" it is not a treifa means up to but not including that size. Rava brings a series of difficulties against his view, but Rav Nachman answers them.

This guide covers the readings appointed in the Revised Common Lectionary for the Fifth Sunday after Pentecost (Proper 8), Year A, falling on June 28, 2026.This Sunday closes the four-week arc of Jesus' sending discourse in Matthew 10. The shape of that arc is worth holding in view as you prepare. Four weeks ago, Jesus called Matthew the tax collector from his table. Three weeks ago, he sent the twelve out with empty hands. Two weeks ago, he warned them about the cost of being sent. This week, the discourse closes with three short verses about welcome — a cup of cold water, a household opening its door, a small kindness that Jesus says is received as if it were given to him. After the heaviness of last week, the gentleness of this closing is itself part of the message: found, sent, warned, now received.The Old Testament tracks pull in very different directions. Track One brings us Genesis 22 — the binding of Isaac — paired with Psalm 13's repeated cry of “how long.” This is one of the hardest texts in all of Scripture, and the guide says so plainly. Some preachers will choose to preach it, and the guide tries to help them do so with care. Some will choose not to, and that is a legitimate decision; the cautions section makes the case that the choice should be made with information rather than avoidance. Track Two brings us Jeremiah's confrontation with the false prophet Hananiah, paired with Psalm 89's exuberant praise. The Epistle continues in Romans 6, where Paul presses the practical implications of having been freed in baptism.The ReadingsGenesis 22:1–14First Reading (Track One) — The Binding of IsaacSummaryThis is one of the most difficult passages in all of Scripture. Without warning, the narrator tells us that God is going to test Abraham, and then God asks him to do something unspeakable — to take his beloved son Isaac, the long-awaited child of the promise, and offer him as a burnt offering. Abraham rises early the next morning, says nothing to anyone, and sets out with two servants and the boy. On the third day, he leaves the servants behind. He places the wood on Isaac's back. Isaac, walking beside him, finally speaks the question that shatters the silence of the scene: “Father, the fire and the wood are here, but where is the lamb for a burnt offering?” Abraham answers, “God himself will provide.” At the place of sacrifice, Abraham builds an altar, binds his son, places him on the wood, and reaches out his hand for the knife. At the last possible moment, an angel calls his name. Do not lay a hand on the boy. Abraham looks up and sees a ram caught in a thicket. He calls the place “The Lord will provide.”Key Ideas for Preaching* Three times in this chapter, Abraham answers with the same word — “Here I am.” Once to God, once to Isaac, once to the angel who stops him. The same single-hearted availability that gets Abraham into this terrible scene is also what lets him hear the voice that stops him. What might it mean for your congregation that the posture of being fully present to God includes the readiness to be interrupted?* The line “God will provide” is spoken by Abraham before the ram appears. He does not say it after the rescue, looking back; he says it on the way up the mountain, before he knows how. What might it look like for your people to speak the provision before they can see it — not as denial of the situation, but as honest trust in the character of God?* The ram was caught in the thicket the whole time. The provision was already there. Abraham had to keep climbing to find it. Where in your congregation has the help they are pleading for actually been present all along, waiting to be seen rather than waiting to be made?* The story ends with a name: “The Lord will provide.” Generations of pilgrims will later climb that mountain remembering not the test but the providing. What might it mean for your congregation to name the places in their own lives the same way — not by what almost happened, but by what God did?* Some preachers will choose not to preach this text, and that is a legitimate decision. The text is genuinely painful, and the work of holding it carefully is real. If you do preach it, what would it look like to let your people feel the horror of the scene rather than rushing past it toward a moral?Significant Cautions* This text has been used to argue that faith requires the suspension of ordinary ethics — that whatever God commands, however terrible, must be obeyed without question. That is a dangerous reading, especially in a world where people have committed real violence claiming divine instruction. The story actually ends the practice of child sacrifice in its ancient context; it does not bless it.* The text has often been read as a kind of preview of God's giving up his own Son on the cross. There are echoes worth noticing, but pressed too hard, this reading turns God into someone who almost kills children. That has done real damage in a hospital room or beside a grave. Handle the connection gently if you make it at all.* “God tested Abraham” can land cruelly on people whose suffering has been described to them as a test. The text does not offer a general theology of suffering as divine examination. Be careful not to extend the scene into a blanket explanation for any congregation member's grief.* Sarah is entirely absent from this chapter. Some Jewish tradition has heard her cry in the silence, and her death in the very next chapter has been linked to this scene. Be honest about her absence rather than papering over it.* The story has been used to bless the harm of family members in the name of religious obedience. Be especially careful that nothing in your sermon could be heard that way — particularly in light of the kinds of misuses we noted last week in Matthew 10.Psalm 13The Psalm (Track One) — How Long?SummaryThis is one of the shortest psalms in the Bible — six verses — and one of the most concentrated. It opens with the question “how long” asked four times in two verses: how long will God forget? how long will God hide? how long must the psalmist bear pain? how long will the enemy be exalted? Then a brief, urgent prayer for God to look and answer. And then, unexpectedly, a turn. “But I trusted in your steadfast love. My heart shall rejoice in your salvation. I will sing to the Lord, because he has dealt bountifully with me.” The lament does not erase itself, but it ends in trust.Key Ideas for Preaching* “How long” appears four times in two verses. There is no embarrassment about the repetition. Where in your congregation are people quietly afraid that their “how long” prayer has gone on too long, and what would it free in them to hear that the Bible knows that prayer by heart?* The turn at the end of the psalm is not a resolution. The problem has not gone away. What has shifted is who the psalmist is remembering. How might this teach your people what to do when their situation has not changed but their grip on God needs steadying?* Read alongside Genesis 22, the psalm gives voice to what Abraham, and perhaps Isaac, and perhaps Sarah could not say out loud. How might pairing the two texts honor the unspoken cry inside the more famous story?Significant Cautions* “I will rejoice in your salvation” can be turned into a command to feel better. The psalmist arrives at that line; he does not start there. Be careful not to use this psalm to shame those who are still living in the “how long” verses.Jeremiah 28:5–9First Reading (Track Two) — The Test of a ProphetSummaryThis is part of a longer scene. Jeremiah has been prophesying that the Babylonian exile will be long — a generation or more. Hananiah, another prophet, has been promising the opposite: that the exile will be brief and that God is about to break the yoke of Babylon quickly. The selected verses give Jeremiah's reply. He says, in effect: I would love for your prophecy to be true. May God do what you say. But the prophets who came before us prophesied war and disaster and pestilence; the prophet who promises peace is recognized as a true prophet only when the peace actually arrives. The test of a true word from God is whether it bears out in time.Key Ideas for Preaching* Jeremiah does not dismiss Hananiah out of hand. He says, in effect, “amen — may the Lord do as you have prophesied.” Then he names the harder truth. What does it look like for your congregation to take seriously the appeal of every comforting message, including the ones that turn out to be false?* Jeremiah's test of a true prophet is whether the word comes to pass. That is a slow test. It does not yield quick certainty. Where in your congregation has the desire for fast answers led people toward voices that sound encouraging but do not bear out?* The bigger backdrop is that the people of God are being asked to live faithfully through a long, hard time — not to expect a quick rescue. What might it mean for your congregation to hear that some of the most pressing questions of faith are about how to live well inside a hard season, not how to escape it?Significant Cautions* This text has been used to demand that anyone with a hopeful word be dismissed as a false prophet. Jeremiah does not say that. He says that some hopeful words turn out to be false. He does not say all of them are.* Be careful with the implication that suffering and hardship are always the more spiritually credible message. That framing has its own pastoral dangers, especially in contexts where genuine deliverance is in fact what God is bringing.Psalm 89:1–4, 15–18The Psalm (Track Two) — Of Your Steadfast Love I Will SingSummaryA hymn celebrating God's steadfast love and faithfulness. The opening verses promise to sing God's praise forever, and remember God's covenant with David — the promise to establish his line. The second set of verses turns to the people: happy are those who know the festal shout, who walk in the light of God's face. Their strength is from God; their joy is in God's name. The lectionary selects only the praise sections of a longer psalm that, by its end, becomes a sustained complaint about whether God has kept the very promises being celebrated here.Key Ideas for Preaching* “I will sing of your steadfast love forever.” The opening commitment is to a long song, not a passing feeling. What does it look like for your congregation's praise to be the kind of thing they intend to keep singing for a long time, regardless of how a given week has gone?* “Happy are the people who know the festal shout.” That suggests there is a kind of joy that has to be learned — practiced, taught, shouted out loud. Where might your people need permission to practice praise rather than wait for it to arrive on its own?* Paired with Jeremiah's hard-eyed realism, this psalm reminds us that honest realism about difficulty and unembarrassed praise are not opposites. Both belong. How might your sermon hold these two together?Significant Cautions* The lectionary's selection omits the long complaint that closes Psalm 89. If you preach the praise alone, be honest with your congregation that this is one voice within a longer, more complicated prayer — not the whole of the psalm.Romans 6:12–23The Epistle — Wages and GiftSummaryPaul picks up where last week left off. The argument has been that baptism unites us with Christ in his death and frees us from the rule of sin. Now Paul presses the practical implications. Do not let sin reign in your bodies. Do not present yourselves to sin as instruments of wrongdoing; present yourselves to God as people alive from the dead. Then he reaches for a metaphor that lands uncomfortably on modern ears: you were once slaves of sin, now you are slaves of righteousness. Paul acknowledges that the metaphor is limited — “I am speaking in human terms,” he says, “because of your natural limitations.” The passage closes with one of his most famous lines: the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.Key Ideas for Preaching* Paul assumes that we are always under some kind of authority — and that the question is not whether we will serve something, but what we will serve. Where in your congregation might it be freeing to hear that the choice is not between independence and submission, but between two very different kinds of belonging?* The “wages of sin is death” line has often been preached as a scare tactic. But Paul sets it next to a contrast: the free gift of God is eternal life. Wages are earned. Gifts are not. What might it shift in your people to hear that what God offers is fundamentally not a paycheck?* Paul says he is speaking in human terms “because of your natural limitations.” He admits openly that the metaphor he is using is imperfect. What does it look like to preach with the same kind of humility — using the words available while admitting that they cannot quite contain what is being said?Significant Cautions* Paul's slavery language is rough. It was uncomfortable in its own century, and it is much more so now, in a world where actual chattel slavery has shaped enormous suffering. Be honest that the metaphor has its limits and has been misused.* “The wages of sin is death” has been wielded as a threat. The structure of the verse actually points the other way — the news, the good news, is the free gift on the other side of the comma.* “Slaves to righteousness” should not be flattened into a demand for moralism. Paul's freedom is freedom from a set of destructive authorities, not freedom into a list of rules.Matthew 10:40–42The Gospel — A Cup of Cold WaterSummaryThis is the close of the long sending discourse, and after the difficult sayings of last week, the tone here is unexpectedly gentle. Jesus speaks of welcome — how those who welcome the disciples welcome him, and how those who welcome him welcome the One who sent him. Then he names the smallest possible kindness: even a cup of cold water given to one of these little ones in the name of a disciple will not lose its reward. The whole sending speech, which began with sober instructions and warnings, closes here on what almost sounds like a warm afterthought — but an afterthought that turns out to carry real weight.Key Ideas for Preaching* The discourse closes not with grandeur but with the smallest possible act of hospitality — a cup of cold water. Where in your congregation has the imagination for “real” ministry crowded out the small kindnesses that Jesus actually names here?* Jesus says that welcoming a disciple is welcoming him. That goes both directions. It promises something to your people when they are welcomed — they carry Christ with them. And it asks something of your people when they are the welcomers. How might this two-way welcome shape your congregation's sense of both being received and receiving?* This is the fourth and final Sunday of the Matthew 10 arc. Three weeks ago, the disciples were sent with empty hands. Two weeks ago, they were warned that the road would be hard. Today, the discourse closes with the promise that the smallest welcome is not lost. How might your sermon let your people feel the shape of the whole arc — and the unexpected tenderness of its close?Significant Cautions* “These little ones” is a tender phrase, but it has sometimes been preached condescendingly, as if the speaker were the welcomer and someone else were the recipient. In this passage, the disciples are the little ones. Be careful which direction your sermon casts the metaphor.* The “reward” language is easy to flatten into transactional thinking — do this small thing and earn that big thing. Jesus is not running a points system. He is saying that nothing offered in his name goes unnoticed.* The cup of cold water has sometimes been used to bless the substitution of small charity for real engagement with the systems that produce thirst in the first place. Both the small act and the larger work matter. Do not let one be used to excuse the absence of the other.Thematic ConnectionsAfter three Sundays of increasingly difficult Gospel readings, the lectionary closes the Matthew 10 arc with three short, gentle verses about welcome. The four-week shape is worth holding together: found, sent, warned, received. The disciples who were called from their tables, then sent out with empty hands, then warned about the cost, are now placed inside a network of hospitality — disciples who carry Christ with them, and households who welcome them as Christ.The Old Testament tracks pull in very different directions, and the preacher's choice matters. Track One brings Genesis 22 alongside the brief Gospel — the agonizing test of Abraham paired with the small kindness of a cup of cold water. The contrast is severe, and the preacher has real work to do to make that pairing serve a congregation rather than overwhelm it. Psalm 13's repeated “how long” gives voice to the silence inside Abraham's obedience.Track Two brings Jeremiah's confrontation with false prophecy — the hard-eyed test of whether a word from God actually bears out — and pairs it with Psalm 89's exuberant praise. The combination invites a congregation to hold honest realism and unembarrassed worship together.Romans is on both tracks and continues to develop the question of what kind of life baptism actually launches. The wages-and-gift contrast at the close of the reading offers a clean line for a sermon on either track.The Gospel itself is short enough that it may not seem to carry an entire sermon, but its closing image — a cup of cold water — is worth a sermon in its own right. After the heaviness of last week, the smallness of this week's instruction is itself the good news. The disciples Jesus has been preparing are not asked to do impossible things; they are asked to receive and to give the smallest kindnesses faithfully — and to trust that those kindnesses are received as if they were given to him. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

In the Old Testament, prophets were equipped by God to illuminate His purpose for the people. One such leader, Zechariah, rallied the Jewish people after their Babylonian exile, using a “hope-ray vision” that was vibrant, revealing, and galvanizing. His powerful visions, bold promises, and vivid prophecies revealed God's heart to protect, restore, and lead His people. And that message still rings true today. Join Horizon at the Equipping Services for a verse-by-verse journey through ZECHARIAH as we see how Christ-followers, like the Israelites before us, can rediscover hope by looking deep into God's work.

Part 12 of the series in Isaiah. King Hezekiah is given 15 extra years but shows his treasures to the Babylonians - a parallel of the nation's situation - then we move into a message of comfort and hope with good news emanating from Jerusalem.

The book of Isaiah is filled with so many rich passages, and today's chapter is one of them. In this study in Isaiah 43, we'll see God's heart as He lays out His redemptive plan for His people, and we'll see how Jesus came as the prophesied redeemer! Today's podcast is a tad long, but filled with rich truths we need to know! DISCUSSION AND STUDY QUESTIONS: 1. Take a moment to skim Isaiah 42 and the introduction of the New Covenant. What is the overall tone of Isaiah 42? How does verse 1 (of Isaiah 43) demonstrate a shift in this tone? Why do you think the Lord speaks this way to His people now? 2. In verse 1, why should the people not fear? What has the Lord done for them? How has He called you by name? 3. In verse 2, how does the Lord promise to walk with His people? How does the Lord describe Himself in verse 3? Why should this bring comfort to us? 4. Verses 3 & 4 speak of a ransom payment. This is speaking about how God brought punishment on the nations through the Babylonian conquest so that Israel might be (ultimately) freed. In the Old Testament, what is a "ransom" payment? (You may want to turn back to Exodus 30:11-16 or relisten to the podcast on that passage). How were these nations a ransom payment for the redemption of God's people? 5. In verse 5 to 9, from where will the Lord gather His people? In terms of the principles of "mountain range prophecies" (that we've talked about in the past), how was this prophecy initially fulfilled when the Jews returned to Israel under Zerubbabel in 538 BC? How is this prophecy being fulfilled now the Lord draw people to Himself from the nations? How will this prophecy finally be fulfilled when Christ returns? 6. Verses 10 to 13 provides some wonderful gems of truth about the Lord. What are some truths that these verses teach about God? What do they say about the nature of our Savior? How do we see aspects of the Trinity and Jesus' hypostatic union in these verses? 7. In verses 14 to 17, how will the Lord make a way of return for His people? 8. In verses 18 & 19, why do you think the Lord tells His people to not dwell upon His old ways of dealing with them? What is the new work He will do (and has done)? 9. In verse 21, what is a key purpose for God's people? How do you fulfill this purpose in your own life? 10. Verses 22 to 24 return back to the theme of the people's disobedience to the Lord. What is the Lord addressing in these verses? Why would anyone become weary of the Lord (vs 22)? How might someone not honor the Lord with their worship (vs 23)? Why does the Lord call these things a "burden" in verse 24? 11. Read verses 26 to 28 and then think about people's complaints about God. What "case" might the people make to the Lord? What will be the outcome of this argument with Him? 12. In verse 25, what does the Lord promise for His kingdom people? How does this confirm His righteousness? How does this confirm His legitimacy to rule these people? 13. Think back over the principles from this chapter. Has the Lord wiped away your transgressions? He has called you by name? Has He formed the worship you give to Him? Are you trusting in Him to be with you in challenges? How can you grow in these spiritual pursuits? Check out our Bible Study Guide on the Key Chapters of Genesis! Available on Amazon just in time for the Genesis relaunch in January! To see our dedicated podcast website with access to all our episodes and other resources, visit us at: www.keychapters.org. Find us on all major platforms, or use these direct links: Spotify: https://open.spotify.com/show/6OqbnDRrfuyHRmkpUSyoHv Itunes: https://podcasts.apple.com/us/podcast/366-key-chapters-in-the-bible/id1493571819 YouTube: Key Chapters of the Bible on YouTube. As always, we are grateful to be included in the "Top 100 Bible Podcasts to Follow" from Feedspot.com. Also for regularly being awarded "Podcast of the Day" from PlayerFM. Special thanks to Joseph McDade for providing our theme music.   

On the Flyover Conservatives Show, David and Stacy Whited sit down with Dr. Laura Sanger to uncover the hidden spiritual battle over sound, music, worship, and frequency. Dr. Sanger connects Genesis 6, the Nephilim, the seed war, Babylonian programming, and modern music to reveal how sound has been used to shape minds, influence culture, and wage war in the unseen realm. This conversation dives into controversial topics like 440Hz tuning, 528Hz frequencies, healing sound, worship as warfare, and the power of what comes through your speakers. Dr. Sanger also explains how worship in spirit and truth can break bondage, shift atmospheres, and release the sound of heaven into your home. If you've ever wondered why music is so powerful, what the Bible says about sound, or whether there is a hidden war behind what we hear every day, this episode is for you.TO WATCH ALL FLYOVER CONTENT: www.theflyoverapp.com Follow and Subscribe on YouTube: https://www.youtube.com/@TheFlyoverConservativesShow To Schedule A Time To Talk To Dr. Dr. Kirk Elliott Go To ▶ https://flyovergold.comOr Call 720-605-3900 ► Receive your FREE 52 Date Night Ideas Playbook to make date night more exciting, go to www.prosperousmarriage.comLaura SangerWEBSITE: https://nolongerenslaved.com/YOUTUBE: https://www.youtube.com/channel/UCcbPNOcBFUZVcsuJ_SSHs1A INSTAGRAM: https://www.instagram.com/laurasanger444hz/ BOOKS: https://www.amazon.com/stores/Laura-Sanger-Ph.D./author/B08R44HV8X?ref=sr_ntt_srch_lnk_1&qid=1753368528&sr=8-1&isDramIntegrated=true&shoppingPortalEnabled=true&ccs_id=8caef8ee-ffbc-40a5-8bdf-961be0053a79 Dr. Laura Sanger is a wife, mother, author, speaker, and retired Clinical Psychologist with a Ph.D. in Clinical Psychology and an M.A. in Theology from Fuller Theological Seminary. As the founder of No Longer Enslaved, she equips believers to break free from spiritual and societal systems of bondage. Her books, The Roots of the Federal Reserve and Generation Hoodwinked, expose hidden agendas and offer pathways to freedom, both spiritually and mentally. With over 20 years in church leadership and prophetic intercession, Laura is passionate about seeing people fully awakened to their God-given identity. She and her husband Tom have been joyfully married since 1992 and live in Utah with their three children.

I had the privilege of speaking with writer Samantha Ellis about her deeply moving new book, Always Carry Salt: A Memoir of Preserving Language and Culture (Pegasus Books, 2026). Our discussion explored not only the story of a disappearing language, but also the broader questions of memory, identity, and what it means to inherit a fragile cultural legacy. At the heart of Ellis's book is Judeo-Iraqi Arabic—also known as Baghdadi Jewish Arabic or Hakimalna—a language once spoken by the Jews of Iraq. Rich with layers of Hebrew and Judeo-Babylonian Aramaic, it reflects over two millennia of Jewish life in the region. Today, however, it stands on the brink of extinction. As Ellis shared, a language is considered endangered when it is no longer passed on to children, and Judeo-Iraqi Arabic may have only about a thousand speakers remaining worldwide. Within a generation, it could fall silent. Ellis described a powerful turning point in her own awareness: a casual question from another parent about why she was not sending her son to a nursery that spoke “her language.” Her spontaneous response—“my language is dead”—became the catalyst for the journey that led to this book. That moment captures the quiet grief of linguistic loss, but also the urgency of preservation. Our conversation traced the long arc of Iraqi Jewish history, beginning with the Babylonian exile in 597 BCE. Iraqi Jews lived in the region long before the arrival of Arabic, shifting over centuries from Hebrew to Aramaic and later to Arabic, while preserving distinctive linguistic features from earlier eras. This layered history lives on in the language itself. Yet the mass departures of Iraqi Jews in the mid-20th century—particularly the 1950–51 airlift—fractured this continuity. Today, only a handful of Jews remain in Iraq. And yet, as Ellis emphasized, culture does not disappear all at once. Language may fade, but other forms of transmission endure. Food, in particular, becomes a powerful vessel of memory. Ellis initially resisted including recipes in her book, but came to understand that cooking is itself a kind of language—a sensory bridge to the past. The image of her mother carrying three rolling pins from Iraq is emblematic of this continuity: tangible objects that hold intangible heritage. Even the book's title gesture—“always carry salt”—evokes protective practices familiar across Mizrahi communities, small rituals that encode belief, memory, and identity. We also discussed the remarkable story of the Iraqi Jewish Archive, discovered in 2003 in the flooded basement of Saddam Hussein's secret police headquarters. The archive contains hundreds of thousands of documents—school records, letters, communal registers—offering an intimate portrait of everyday Jewish life in Iraq. Today, innovative projects are using AI to transcribe and translate these materials across multiple scripts, making them accessible to descendants and scholars alike. Yet the archive's ultimate fate remains uncertain, raising complex questions about ownership, memory, and cultural restitution. A particularly resonant theme in our conversation was Ellis's struggle with authenticity. As a second-generation Iraqi Jew raised in the UK, she grappled with whether she had the “right” to tell this story, especially without having visited Iraq herself. Her resolution—to be “authentic to me”—offers an important model for thinking about diasporic identity. Preservation, she suggests, does not require perfect replication. It allows for adaptation, creativity, even reinvention. One can honor tradition while also “messing with it,” whether by adjusting a recipe or reimagining inherited practices. Ellis introduces a beautiful concept she calls “milk language”—the language absorbed in early childhood, through intimacy and care, even if it is not the dominant language of one's environment. This idea invites us to reconsider how language lives within us, not only as a tool of communication but as a carrier of emotional and cultural memory. As an educator, I was especially struck by Ellis's closing insight and her implicit call to action: to speak with our elders while we still can. There is a profound difference between hearing fragments of family stories in childhood and sitting down, as an adult, to listen fully and intentionally. These conversations do more than preserve history; they create connection, continuity, and a deeper sense of self. Always Carry Salt is not only a memoir. It is an invitation—to remember, to document, and to carry forward what might otherwise be lost. In a time when so many cultural threads are at risk of unraveling, Ellis's work reminds us that preservation begins with attention, with curiosity, and with the willingness to listen. 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

I had the privilege of speaking with writer Samantha Ellis about her deeply moving new book, Always Carry Salt: A Memoir of Preserving Language and Culture (Pegasus Books, 2026). Our discussion explored not only the story of a disappearing language, but also the broader questions of memory, identity, and what it means to inherit a fragile cultural legacy. At the heart of Ellis's book is Judeo-Iraqi Arabic—also known as Baghdadi Jewish Arabic or Hakimalna—a language once spoken by the Jews of Iraq. Rich with layers of Hebrew and Judeo-Babylonian Aramaic, it reflects over two millennia of Jewish life in the region. Today, however, it stands on the brink of extinction. As Ellis shared, a language is considered endangered when it is no longer passed on to children, and Judeo-Iraqi Arabic may have only about a thousand speakers remaining worldwide. Within a generation, it could fall silent. Ellis described a powerful turning point in her own awareness: a casual question from another parent about why she was not sending her son to a nursery that spoke “her language.” Her spontaneous response—“my language is dead”—became the catalyst for the journey that led to this book. That moment captures the quiet grief of linguistic loss, but also the urgency of preservation. Our conversation traced the long arc of Iraqi Jewish history, beginning with the Babylonian exile in 597 BCE. Iraqi Jews lived in the region long before the arrival of Arabic, shifting over centuries from Hebrew to Aramaic and later to Arabic, while preserving distinctive linguistic features from earlier eras. This layered history lives on in the language itself. Yet the mass departures of Iraqi Jews in the mid-20th century—particularly the 1950–51 airlift—fractured this continuity. Today, only a handful of Jews remain in Iraq. And yet, as Ellis emphasized, culture does not disappear all at once. Language may fade, but other forms of transmission endure. Food, in particular, becomes a powerful vessel of memory. Ellis initially resisted including recipes in her book, but came to understand that cooking is itself a kind of language—a sensory bridge to the past. The image of her mother carrying three rolling pins from Iraq is emblematic of this continuity: tangible objects that hold intangible heritage. Even the book's title gesture—“always carry salt”—evokes protective practices familiar across Mizrahi communities, small rituals that encode belief, memory, and identity. We also discussed the remarkable story of the Iraqi Jewish Archive, discovered in 2003 in the flooded basement of Saddam Hussein's secret police headquarters. The archive contains hundreds of thousands of documents—school records, letters, communal registers—offering an intimate portrait of everyday Jewish life in Iraq. Today, innovative projects are using AI to transcribe and translate these materials across multiple scripts, making them accessible to descendants and scholars alike. Yet the archive's ultimate fate remains uncertain, raising complex questions about ownership, memory, and cultural restitution. A particularly resonant theme in our conversation was Ellis's struggle with authenticity. As a second-generation Iraqi Jew raised in the UK, she grappled with whether she had the “right” to tell this story, especially without having visited Iraq herself. Her resolution—to be “authentic to me”—offers an important model for thinking about diasporic identity. Preservation, she suggests, does not require perfect replication. It allows for adaptation, creativity, even reinvention. One can honor tradition while also “messing with it,” whether by adjusting a recipe or reimagining inherited practices. Ellis introduces a beautiful concept she calls “milk language”—the language absorbed in early childhood, through intimacy and care, even if it is not the dominant language of one's environment. This idea invites us to reconsider how language lives within us, not only as a tool of communication but as a carrier of emotional and cultural memory. As an educator, I was especially struck by Ellis's closing insight and her implicit call to action: to speak with our elders while we still can. There is a profound difference between hearing fragments of family stories in childhood and sitting down, as an adult, to listen fully and intentionally. These conversations do more than preserve history; they create connection, continuity, and a deeper sense of self. Always Carry Salt is not only a memoir. It is an invitation—to remember, to document, and to carry forward what might otherwise be lost. In a time when so many cultural threads are at risk of unraveling, Ellis's work reminds us that preservation begins with attention, with curiosity, and with the willingness to listen. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

I had the privilege of speaking with writer Samantha Ellis about her deeply moving new book, Always Carry Salt: A Memoir of Preserving Language and Culture (Pegasus Books, 2026). Our discussion explored not only the story of a disappearing language, but also the broader questions of memory, identity, and what it means to inherit a fragile cultural legacy. At the heart of Ellis's book is Judeo-Iraqi Arabic—also known as Baghdadi Jewish Arabic or Hakimalna—a language once spoken by the Jews of Iraq. Rich with layers of Hebrew and Judeo-Babylonian Aramaic, it reflects over two millennia of Jewish life in the region. Today, however, it stands on the brink of extinction. As Ellis shared, a language is considered endangered when it is no longer passed on to children, and Judeo-Iraqi Arabic may have only about a thousand speakers remaining worldwide. Within a generation, it could fall silent. Ellis described a powerful turning point in her own awareness: a casual question from another parent about why she was not sending her son to a nursery that spoke “her language.” Her spontaneous response—“my language is dead”—became the catalyst for the journey that led to this book. That moment captures the quiet grief of linguistic loss, but also the urgency of preservation. Our conversation traced the long arc of Iraqi Jewish history, beginning with the Babylonian exile in 597 BCE. Iraqi Jews lived in the region long before the arrival of Arabic, shifting over centuries from Hebrew to Aramaic and later to Arabic, while preserving distinctive linguistic features from earlier eras. This layered history lives on in the language itself. Yet the mass departures of Iraqi Jews in the mid-20th century—particularly the 1950–51 airlift—fractured this continuity. Today, only a handful of Jews remain in Iraq. And yet, as Ellis emphasized, culture does not disappear all at once. Language may fade, but other forms of transmission endure. Food, in particular, becomes a powerful vessel of memory. Ellis initially resisted including recipes in her book, but came to understand that cooking is itself a kind of language—a sensory bridge to the past. The image of her mother carrying three rolling pins from Iraq is emblematic of this continuity: tangible objects that hold intangible heritage. Even the book's title gesture—“always carry salt”—evokes protective practices familiar across Mizrahi communities, small rituals that encode belief, memory, and identity. We also discussed the remarkable story of the Iraqi Jewish Archive, discovered in 2003 in the flooded basement of Saddam Hussein's secret police headquarters. The archive contains hundreds of thousands of documents—school records, letters, communal registers—offering an intimate portrait of everyday Jewish life in Iraq. Today, innovative projects are using AI to transcribe and translate these materials across multiple scripts, making them accessible to descendants and scholars alike. Yet the archive's ultimate fate remains uncertain, raising complex questions about ownership, memory, and cultural restitution. A particularly resonant theme in our conversation was Ellis's struggle with authenticity. As a second-generation Iraqi Jew raised in the UK, she grappled with whether she had the “right” to tell this story, especially without having visited Iraq herself. Her resolution—to be “authentic to me”—offers an important model for thinking about diasporic identity. Preservation, she suggests, does not require perfect replication. It allows for adaptation, creativity, even reinvention. One can honor tradition while also “messing with it,” whether by adjusting a recipe or reimagining inherited practices. Ellis introduces a beautiful concept she calls “milk language”—the language absorbed in early childhood, through intimacy and care, even if it is not the dominant language of one's environment. This idea invites us to reconsider how language lives within us, not only as a tool of communication but as a carrier of emotional and cultural memory. As an educator, I was especially struck by Ellis's closing insight and her implicit call to action: to speak with our elders while we still can. There is a profound difference between hearing fragments of family stories in childhood and sitting down, as an adult, to listen fully and intentionally. These conversations do more than preserve history; they create connection, continuity, and a deeper sense of self. Always Carry Salt is not only a memoir. It is an invitation—to remember, to document, and to carry forward what might otherwise be lost. In a time when so many cultural threads are at risk of unraveling, Ellis's work reminds us that preservation begins with attention, with curiosity, and with the willingness to listen. 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

I had the privilege of speaking with writer Samantha Ellis about her deeply moving new book, Always Carry Salt: A Memoir of Preserving Language and Culture (Pegasus Books, 2026). Our discussion explored not only the story of a disappearing language, but also the broader questions of memory, identity, and what it means to inherit a fragile cultural legacy. At the heart of Ellis's book is Judeo-Iraqi Arabic—also known as Baghdadi Jewish Arabic or Hakimalna—a language once spoken by the Jews of Iraq. Rich with layers of Hebrew and Judeo-Babylonian Aramaic, it reflects over two millennia of Jewish life in the region. Today, however, it stands on the brink of extinction. As Ellis shared, a language is considered endangered when it is no longer passed on to children, and Judeo-Iraqi Arabic may have only about a thousand speakers remaining worldwide. Within a generation, it could fall silent. Ellis described a powerful turning point in her own awareness: a casual question from another parent about why she was not sending her son to a nursery that spoke “her language.” Her spontaneous response—“my language is dead”—became the catalyst for the journey that led to this book. That moment captures the quiet grief of linguistic loss, but also the urgency of preservation. Our conversation traced the long arc of Iraqi Jewish history, beginning with the Babylonian exile in 597 BCE. Iraqi Jews lived in the region long before the arrival of Arabic, shifting over centuries from Hebrew to Aramaic and later to Arabic, while preserving distinctive linguistic features from earlier eras. This layered history lives on in the language itself. Yet the mass departures of Iraqi Jews in the mid-20th century—particularly the 1950–51 airlift—fractured this continuity. Today, only a handful of Jews remain in Iraq. And yet, as Ellis emphasized, culture does not disappear all at once. Language may fade, but other forms of transmission endure. Food, in particular, becomes a powerful vessel of memory. Ellis initially resisted including recipes in her book, but came to understand that cooking is itself a kind of language—a sensory bridge to the past. The image of her mother carrying three rolling pins from Iraq is emblematic of this continuity: tangible objects that hold intangible heritage. Even the book's title gesture—“always carry salt”—evokes protective practices familiar across Mizrahi communities, small rituals that encode belief, memory, and identity. We also discussed the remarkable story of the Iraqi Jewish Archive, discovered in 2003 in the flooded basement of Saddam Hussein's secret police headquarters. The archive contains hundreds of thousands of documents—school records, letters, communal registers—offering an intimate portrait of everyday Jewish life in Iraq. Today, innovative projects are using AI to transcribe and translate these materials across multiple scripts, making them accessible to descendants and scholars alike. Yet the archive's ultimate fate remains uncertain, raising complex questions about ownership, memory, and cultural restitution. A particularly resonant theme in our conversation was Ellis's struggle with authenticity. As a second-generation Iraqi Jew raised in the UK, she grappled with whether she had the “right” to tell this story, especially without having visited Iraq herself. Her resolution—to be “authentic to me”—offers an important model for thinking about diasporic identity. Preservation, she suggests, does not require perfect replication. It allows for adaptation, creativity, even reinvention. One can honor tradition while also “messing with it,” whether by adjusting a recipe or reimagining inherited practices. Ellis introduces a beautiful concept she calls “milk language”—the language absorbed in early childhood, through intimacy and care, even if it is not the dominant language of one's environment. This idea invites us to reconsider how language lives within us, not only as a tool of communication but as a carrier of emotional and cultural memory. As an educator, I was especially struck by Ellis's closing insight and her implicit call to action: to speak with our elders while we still can. There is a profound difference between hearing fragments of family stories in childhood and sitting down, as an adult, to listen fully and intentionally. These conversations do more than preserve history; they create connection, continuity, and a deeper sense of self. Always Carry Salt is not only a memoir. It is an invitation—to remember, to document, and to carry forward what might otherwise be lost. In a time when so many cultural threads are at risk of unraveling, Ellis's work reminds us that preservation begins with attention, with curiosity, and with the willingness to listen. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

I had the privilege of speaking with writer Samantha Ellis about her deeply moving new book, Always Carry Salt: A Memoir of Preserving Language and Culture (Pegasus Books, 2026). Our discussion explored not only the story of a disappearing language, but also the broader questions of memory, identity, and what it means to inherit a fragile cultural legacy. At the heart of Ellis's book is Judeo-Iraqi Arabic—also known as Baghdadi Jewish Arabic or Hakimalna—a language once spoken by the Jews of Iraq. Rich with layers of Hebrew and Judeo-Babylonian Aramaic, it reflects over two millennia of Jewish life in the region. Today, however, it stands on the brink of extinction. As Ellis shared, a language is considered endangered when it is no longer passed on to children, and Judeo-Iraqi Arabic may have only about a thousand speakers remaining worldwide. Within a generation, it could fall silent. Ellis described a powerful turning point in her own awareness: a casual question from another parent about why she was not sending her son to a nursery that spoke “her language.” Her spontaneous response—“my language is dead”—became the catalyst for the journey that led to this book. That moment captures the quiet grief of linguistic loss, but also the urgency of preservation. Our conversation traced the long arc of Iraqi Jewish history, beginning with the Babylonian exile in 597 BCE. Iraqi Jews lived in the region long before the arrival of Arabic, shifting over centuries from Hebrew to Aramaic and later to Arabic, while preserving distinctive linguistic features from earlier eras. This layered history lives on in the language itself. Yet the mass departures of Iraqi Jews in the mid-20th century—particularly the 1950–51 airlift—fractured this continuity. Today, only a handful of Jews remain in Iraq. And yet, as Ellis emphasized, culture does not disappear all at once. Language may fade, but other forms of transmission endure. Food, in particular, becomes a powerful vessel of memory. Ellis initially resisted including recipes in her book, but came to understand that cooking is itself a kind of language—a sensory bridge to the past. The image of her mother carrying three rolling pins from Iraq is emblematic of this continuity: tangible objects that hold intangible heritage. Even the book's title gesture—“always carry salt”—evokes protective practices familiar across Mizrahi communities, small rituals that encode belief, memory, and identity. We also discussed the remarkable story of the Iraqi Jewish Archive, discovered in 2003 in the flooded basement of Saddam Hussein's secret police headquarters. The archive contains hundreds of thousands of documents—school records, letters, communal registers—offering an intimate portrait of everyday Jewish life in Iraq. Today, innovative projects are using AI to transcribe and translate these materials across multiple scripts, making them accessible to descendants and scholars alike. Yet the archive's ultimate fate remains uncertain, raising complex questions about ownership, memory, and cultural restitution. A particularly resonant theme in our conversation was Ellis's struggle with authenticity. As a second-generation Iraqi Jew raised in the UK, she grappled with whether she had the “right” to tell this story, especially without having visited Iraq herself. Her resolution—to be “authentic to me”—offers an important model for thinking about diasporic identity. Preservation, she suggests, does not require perfect replication. It allows for adaptation, creativity, even reinvention. One can honor tradition while also “messing with it,” whether by adjusting a recipe or reimagining inherited practices. Ellis introduces a beautiful concept she calls “milk language”—the language absorbed in early childhood, through intimacy and care, even if it is not the dominant language of one's environment. This idea invites us to reconsider how language lives within us, not only as a tool of communication but as a carrier of emotional and cultural memory. As an educator, I was especially struck by Ellis's closing insight and her implicit call to action: to speak with our elders while we still can. There is a profound difference between hearing fragments of family stories in childhood and sitting down, as an adult, to listen fully and intentionally. These conversations do more than preserve history; they create connection, continuity, and a deeper sense of self. Always Carry Salt is not only a memoir. It is an invitation—to remember, to document, and to carry forward what might otherwise be lost. In a time when so many cultural threads are at risk of unraveling, Ellis's work reminds us that preservation begins with attention, with curiosity, and with the willingness to listen. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

I had the privilege of speaking with writer Samantha Ellis about her deeply moving new book, Always Carry Salt: A Memoir of Preserving Language and Culture (Pegasus Books, 2026). Our discussion explored not only the story of a disappearing language, but also the broader questions of memory, identity, and what it means to inherit a fragile cultural legacy. At the heart of Ellis's book is Judeo-Iraqi Arabic—also known as Baghdadi Jewish Arabic or Hakimalna—a language once spoken by the Jews of Iraq. Rich with layers of Hebrew and Judeo-Babylonian Aramaic, it reflects over two millennia of Jewish life in the region. Today, however, it stands on the brink of extinction. As Ellis shared, a language is considered endangered when it is no longer passed on to children, and Judeo-Iraqi Arabic may have only about a thousand speakers remaining worldwide. Within a generation, it could fall silent. Ellis described a powerful turning point in her own awareness: a casual question from another parent about why she was not sending her son to a nursery that spoke “her language.” Her spontaneous response—“my language is dead”—became the catalyst for the journey that led to this book. That moment captures the quiet grief of linguistic loss, but also the urgency of preservation. Our conversation traced the long arc of Iraqi Jewish history, beginning with the Babylonian exile in 597 BCE. Iraqi Jews lived in the region long before the arrival of Arabic, shifting over centuries from Hebrew to Aramaic and later to Arabic, while preserving distinctive linguistic features from earlier eras. This layered history lives on in the language itself. Yet the mass departures of Iraqi Jews in the mid-20th century—particularly the 1950–51 airlift—fractured this continuity. Today, only a handful of Jews remain in Iraq. And yet, as Ellis emphasized, culture does not disappear all at once. Language may fade, but other forms of transmission endure. Food, in particular, becomes a powerful vessel of memory. Ellis initially resisted including recipes in her book, but came to understand that cooking is itself a kind of language—a sensory bridge to the past. The image of her mother carrying three rolling pins from Iraq is emblematic of this continuity: tangible objects that hold intangible heritage. Even the book's title gesture—“always carry salt”—evokes protective practices familiar across Mizrahi communities, small rituals that encode belief, memory, and identity. We also discussed the remarkable story of the Iraqi Jewish Archive, discovered in 2003 in the flooded basement of Saddam Hussein's secret police headquarters. The archive contains hundreds of thousands of documents—school records, letters, communal registers—offering an intimate portrait of everyday Jewish life in Iraq. Today, innovative projects are using AI to transcribe and translate these materials across multiple scripts, making them accessible to descendants and scholars alike. Yet the archive's ultimate fate remains uncertain, raising complex questions about ownership, memory, and cultural restitution. A particularly resonant theme in our conversation was Ellis's struggle with authenticity. As a second-generation Iraqi Jew raised in the UK, she grappled with whether she had the “right” to tell this story, especially without having visited Iraq herself. Her resolution—to be “authentic to me”—offers an important model for thinking about diasporic identity. Preservation, she suggests, does not require perfect replication. It allows for adaptation, creativity, even reinvention. One can honor tradition while also “messing with it,” whether by adjusting a recipe or reimagining inherited practices. Ellis introduces a beautiful concept she calls “milk language”—the language absorbed in early childhood, through intimacy and care, even if it is not the dominant language of one's environment. This idea invites us to reconsider how language lives within us, not only as a tool of communication but as a carrier of emotional and cultural memory. As an educator, I was especially struck by Ellis's closing insight and her implicit call to action: to speak with our elders while we still can. There is a profound difference between hearing fragments of family stories in childhood and sitting down, as an adult, to listen fully and intentionally. These conversations do more than preserve history; they create connection, continuity, and a deeper sense of self. Always Carry Salt is not only a memoir. It is an invitation—to remember, to document, and to carry forward what might otherwise be lost. In a time when so many cultural threads are at risk of unraveling, Ellis's work reminds us that preservation begins with attention, with curiosity, and with the willingness to listen. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

This is a clip from Raised By Giants! Get access to the full episode and all thier content on all podcast platforms or click the link below!Full episode here!https://www.spreaker.com/episode/yahweh-s-baal-mask-ryder-lee-ryan-gable--72515696Get access to every Raised by Giants episode! Podcasthttps://spreaker.page.link/Q1qN1M4A9Ve8QqaX8Forbidden Knowledge Network https://forbiddenknowledge.news/Become a supporter of this podcast: https://www.spreaker.com/podcast/forbidden-knowledge-news--3589233/support.

Why does your spiritual life feel stuck right now? You know you are supposed to love God with everything you've got, but it feels more like an obligation than a fire. You sing the songs. You show up. You try to want it. And still, something feels distant.In this sermon, Dr. Mark Harris opens our brand new series Counterfeit Kings by walking us through the only person in the entire Bible of whom it is said that he loved the Lord with all his heart and all his soul and all his very. The Hebrew Shema in Deuteronomy 6:4 to 5 is the most famous text in all of Jewish life, repeated every morning, every night, taught to children before anything else. Jesus said this command is the foundation of every other one. And yet only one person in the whole biblical narrative is named as having fully obeyed it.That person is King Josiah, and the wild part is that Josiah came from one of the most disastrous family lines in Scripture (2 Kings 22 and 23, 2 Chronicles 34 and 35). His grandfather Manasseh was the most wicked king in Judah's history. His father Ammon followed the same path and was assassinated in the palace when Josiah was eight years old. The Bible had been hidden or destroyed. Idol worship, child sacrifice, and every false god imaginable were woven into daily life. And yet at 16, this kid made a decision in his heart to seek God. By 20 he was destroying altars Solomon himself had built 300 years earlier. And a few years later, he found the lost Book of the Law inside the temple and tore his clothes when he realized how far his people had drifted.Dr. Mark Harris pulls four characteristics out of Josiah's story for anyone wanting to love God for real and not for show. Need him. Weed the garden of whatever competes with him in your music, your screens, your scrolling, your habits. Feed your soul on his actual word, not just other people's sermons. And lead others toward him because you cannot help it.Dr. Mark Harris closes by tracing the line that finally lands at Jesus. Twenty five years after Josiah died, the Babylonians destroyed the temple and the palace, and Davidic kingship looked over forever. Six hundred years later, Matthew 1 opens with: the genealogy of Jesus Christ, the son of David. The promise did not die. The true King came, not to defeat a foreign empire, but to defeat hell itself for everyone chained to it who did not even know it.If you are tired of going through the motions, this teaching gives you a path back to wholehearted faith.

Why does your spiritual life feel stuck right now? You know you are supposed to love God with everything you've got, but it feels more like an obligation than a fire. You sing the songs. You show up. You try to want it. And still, something feels distant.In this sermon, Dr. Mark Harris opens our brand new series Counterfeit Kings by walking us through the only person in the entire Bible of whom it is said that he loved the Lord with all his heart and all his soul and all his very. The Hebrew Shema in Deuteronomy 6:4 to 5 is the most famous text in all of Jewish life, repeated every morning, every night, taught to children before anything else. Jesus said this command is the foundation of every other one. And yet only one person in the whole biblical narrative is named as having fully obeyed it.That person is King Josiah, and the wild part is that Josiah came from one of the most disastrous family lines in Scripture (2 Kings 22 and 23, 2 Chronicles 34 and 35). His grandfather Manasseh was the most wicked king in Judah's history. His father Ammon followed the same path and was assassinated in the palace when Josiah was eight years old. The Bible had been hidden or destroyed. Idol worship, child sacrifice, and every false god imaginable were woven into daily life. And yet at 16, this kid made a decision in his heart to seek God. By 20 he was destroying altars Solomon himself had built 300 years earlier. And a few years later, he found the lost Book of the Law inside the temple and tore his clothes when he realized how far his people had drifted.Dr. Mark Harris pulls four characteristics out of Josiah's story for anyone wanting to love God for real and not for show. Need him. Weed the garden of whatever competes with him in your music, your screens, your scrolling, your habits. Feed your soul on his actual word, not just other people's sermons. And lead others toward him because you cannot help it.Dr. Mark Harris closes by tracing the line that finally lands at Jesus. Twenty five years after Josiah died, the Babylonians destroyed the temple and the palace, and Davidic kingship looked over forever. Six hundred years later, Matthew 1 opens with: the genealogy of Jesus Christ, the son of David. The promise did not die. The true King came, not to defeat a foreign empire, but to defeat hell itself for everyone chained to it who did not even know it.If you are tired of going through the motions, this teaching gives you a path back to wholehearted faith.

Serendipity Bookstore, a popular spot in Chelsea, Michigan, needed to expand. The owner found a building twice the size just a block away. She wanted to make the move quickly instead of closing the store for days and boxing up all the books. So she requested help from the community. More than three hundred people showed up! They stood shoulder to shoulder forming a human conveyor belt and passed the books from one person to the next, moving 9,100 books in just under two hours. The owner said, “[The bookstore] is really a part of the community, and [the people] have ownership.” They all enthusiastically worked side by side. When Nehemiah, a Jew who was the trusted cupbearer to the Persian king, learned that the wall surrounding Jerusalem lay in shambles, he cried out for God’s guidance (Nehemiah 1:3-11). The Babylonians had destroyed the walls in 587 bc. After investigating, Nehemiah recruited help from the community. He said to the Jewish leaders, “You see the trouble we are in: Jerusalem lies in ruins . . . . Come, let us rebuild the wall” (2:17). Chapter 3 describes how leaders and citizens alike willingly repaired the section of the wall that was right in front of each one. They worked side by side. We too can impact our community by serving together under God’s direction and in His strength.

Like a house of cards, pride is rarely isolated. It often starts small: wanting to impress others, refusing to admit we're wrong, needing to have the last word… but once it's pushed, it sets off a chain reaction. Pride can lead to foolish decisions, damaged relationships, bitterness, and a hard heart that resists God. It never just affects one moment or one person; it topples everything around us. Listen in as we learn how the consequences of pride can go farther than we ever imagine, and how God's promises of mercy can stretch even further.

In the Old Testament, prophets were equipped by God to illuminate His purpose for the people. One such leader, Zechariah, rallied the Jewish people after their Babylonian exile, using a “hope-ray vision” that was vibrant, revealing, and galvanizing. His powerful visions, bold promises, and vivid prophecies revealed God's heart to protect, restore, and lead His people. And that message still rings true today. Join Horizon at the Equipping Services for a verse-by-verse journey through ZECHARIAH as we see how Christ-followers, like the Israelites before us, can rediscover hope by looking deep into God's work.

It's time for the Season 5 finale of The LIUniverse, which means another episode of ChuckGPT where we answer our audience's most vexing questions – this time via video from our Patreon Patrons. And to help us answer those questions, Dr. Charles Liu and co-host Allen Liu welcome back fan favorite guest and expert on ancient civilizations, author and educator Hannah Liu, M.Ed. As always, though, we start off with the day's joyfully cool cosmic thing: the completion of DESI's 5-year survey mapping millions of objects in the universe. The Dark Energy Spectroscopic Instrument completed the survey ahead of schedule, so there's still time to map millions more. Hannah tells us about mapping the universe in antiquity, starting with the first star catalog created by the Babylonians about 3,000 years ago. You'll hear about the Venus tablet from the first millennium BC, Chinese star charts from the Tang dynasty, and Atlas, the mythological Titan who was the “first astrologer.” Returning to the DESI survey, Chuck talks about the change in the dark energy content of the universe that we didn't really expect. Allen, our resident mathematician, talks about the velocity of universal expansion and a concept called “the jerk.” Then it's time for audience questions, and for this episode, we're doing something new. Both audience questions come from Patreon Patrons, and both are in video format so you can actually see our fans asking Chuck the questions – if you're watching rather than listening, that is. Our first question comes from Patron Lee Dubey, who asks, “Since atoms are mostly empty space, could all matter, including measuring devices, almost undetectably consume minimal space, warping the space around it? If so, could that cause gravity, and could the shrinkage cause a redshift related to dark energy?” We're not even going to try and summarize the explanation from Allen and Chuck here, except to say that the ensuing conversation includes the physics concept of “unparticles.” Hannah brings up Democritus, who, along with his teacher Leucippus in ancient Greece, first theorized the existence of atoms. Our next question comes from our Patreon Patron Lee Williams, who asks, “If we live in a simulation, is it correct to assume that there's an architect? Could there be a simulation without an architect?” Given that there's no scientific answer to either of these questions, Chuck turns to Hannah for enlightenment. While she explains that the question of whether we live in a simulation is a modern concept, Hanna discusses how humanity grapples with the questions of existence and higher powers, and why people engage with religion, magic, or quantum entanglement in the first place. In the free-wheeling, far-ranging conversation that follows, Allen brings up how we create simulations now, by creating processes and letting them run, to offer some perspective on the role of the architect. And yes, H.P. Lovecraft, “The Devil and Daniel Webster,” “Frankenstein: The Modern Prometheus,” and even Spider-Man somehow make it into the discussion. And that's it for this season of The LIUniverse. We want to thank all of you for your questions, your curiosity, and your help in keeping this experiment going. As Chuck always says, “Thank you for being a part of The LIUniverse.” We hope you enjoyed this episode, and this season, of The LIUniverse. If you do, please support us on Patreon. Credits for Images Used in this Episode: Map of DESI's 5-year survey. – Credit: Claire Lamman/DESI collaboration. Roman statue of Atlas (2nd century AD). Credit: Lalupa / Creative Commons The Venus tablet recording astronomical positions for Venus dating from the first millennium BC. – Credit: FAI / Creative Commons Chinese Tang dynasty star map made around the year 700. – Credit: Public Domain.   CHAPTERS 00:00 - We Welcome Back Archaeology Expert, Author and Educator Hannah Liu, M.Ed. 02:28 - Joyfully Cool Cosmic Thing: DESI Completes Its 5-Year Survey of the Universe 04:33 - Mapping the Universe in Antiquity 12:06 - The Empty Space in Atoms, Gravity, Shrinkage, and Dark Energy 16:42 - What Are Unparticles? 22:53 - Do We Live in a Simulation? Is There an Architect?

Greg Jenner is joined in the ancient world by Dr Moudhy Al-Rashid and comedian Marjolein Robertson to learn all about the famous Mesopotamian poem, the Epic of Gilgamesh.Sumerian poems about a legendary king called Gilgamesh began to be composed sometime in the third millennium, and were told and retold throughout Mesopotamia until a Babylonian scholar named Sîn-leqi-unninni wrote down what has become the standard version. The tale he recorded tells of a tyrannical king of Uruk, Gilgamesh, and the transformative journey he takes with his enemy-turned-friend (and possibly more), Enkidu. In the 3100 lines of the poem, they fight forest guardians and celestial bulls, anger the gods, and even challenge death itself.In this episode, we retell the story of Gilgamesh, exploring the history of the epic's composition, what it tells us about ancient Mesopotamian storytelling and beliefs, and how it was rediscovered in the nineteenth century, written in cuneiform on clay tablets housed in the Library of Ashurbanipal at Nineveh. We also look at the themes of companionship, community and environmental protection that are still relevant today, and ask the question: is Gilgamesh just a legend, or was he based on a real king?This is a radio edit of the original podcast episode. For the full-length version, please look further back in the feed.Hosted by: Greg Jenner Research by: Katharine Russell Written by: Katharine Russell, Dr Emmie Rose Price-Goodfellow, Dr Emma Nagouse, and Greg Jenner Produced by: Dr Emmie Rose Price-Goodfellow and Greg Jenner Audio Producer: Steve Hankey Production Coordinator: Gill Huggett Senior Producer: Dr Emma Nagouse Executive Editor: Philip Sellars

Join Fr. Juventius Andrade, C.Ss.R., for an insightful exploration of the Book of Isaiah, specifically the "Second Isaiah" (chapters 40–55) written during the Babylonian exile. In this episode of Who's Who in the Bible, Fr. Juventius highlights the profound themes of Creation and Redemption, illustrating how God remains in control and offers comfort to a discouraged people.He delves into the significance of the Servant Songs, which foreshadow the redemptive suffering of Christ, and reflects on how these ancient words of hope resonate with our modern experiences of isolation and faith. Discover the transformative power of God's word and how it continues to sustain us today. Watch this spiritually enriching episode to deepen your understanding of the prophet Isaiah. 

In this episode of Who's Who in the Bible, Fr. Juventius Andrade, C.Ss.R. provides an in-depth study of the final section of the Book of Isaiah, covering chapters 56–66. This "Third Isaiah" period reflects on the Israelites' return to a desolate Jerusalem following their Babylonian exile.Key discussion points include:Historical Context: The transition from exile to the challenges of rebuilding the temple under governors like Sheshbazzar and Zerubbabel.Social Realities: The struggles with poverty, injustice, and territorial disputes among the returnees.Theological Themes: The vision of a new, inclusive temple, the restoration of Zion, and the cosmic promise of a new heaven and a new earth.We encourage you to watch this episode to gain a deeper understanding of these scriptures and how they can enrich your prayer life.

In this continuing Wednesday night study through Jeremiah, Cary Daniel leads an exploration of chapters 25–29, a pivotal section of the prophet's message. These chapters highlight God's judgment on Judah and the surrounding nations, the certainty of the Babylonian exile, and the promise that God has not abandoned His people. Along the way, we'll examine Jeremiah's confrontation with false prophets and discover enduring lessons about faithfulness, truth, and hope in difficult times. Join us as we continue our journey through one of the Bible's most powerful prophetic books.

Explore the life and message of the prophet Habakkuk with Fr. Shiju Mullasseril, C.Ss.R. in this episode of 'Who's Who in the Bible.' Set against a backdrop of societal collapse and the looming Babylonian threat, the video explores Habakkuk's journey from questioning God's silence in the face of injustice to discovering peace through faith. His name, which signifies 'one who clings,' mirrors his spiritual transition from doubt to profound worship. This reflection provides a meaningful look at how we can maintain our trust in God during times of adversity. Watch this episode to gain fresh perspective and find encouragement for your own spiritual journey.  

Join Fr. Xavier Sanjivi in this captivating episode of Who's Who in the Bible as he explores the fascinating life of King Cyrus of Persia. Often remembered as an unlikely hero in biblical history, Cyrus was a visionary emperor known for his extraordinary magnanimity and religious tolerance.Discover how this non-Jewish ruler became God's "anointed shepherd," instrumental in liberating the Jewish people from their Babylonian captivity and supporting the reconstruction of the Temple in Jerusalem. Fr. Xavier draws profound lessons on human dignity, empathy, and the power of open-minded leadership that remain incredibly relevant today. Don't miss this inspiring reflection on how history's great figures can still move our hearts to act with greater love and compassion.

www.patreon.com/theconspiracypodcastThe Ark of the Covenant vanished from history in 586 BC — and for 2,600 years, everyone from ancient pharaohs to Nazi SS officers has been searching for it. In Part 2 of their deep dive, Jorge, Eric, and Sean break down the most compelling theories about where the world's most powerful relic actually ended up.The guys go inside Ethiopia's extraordinary claim — where 45 million Orthodox Christians believe the Ark sits inside a tiny, heavily guarded chapel in Axum, protected by a single monk who takes its secrets to his grave. They unpack the Kebra Nagast, the tale of King Solomon and the Queen of Sheba, and why the most fully developed theory in history might also be the most flawed.Then they dig into the Copper Scroll — an actual treasure map discovered in the Dead Sea caves listing 64 hidden locations and billions of dollars in sacred relics. Could the Ark be buried somewhere in the Judaean wilderness? Is it still hidden beneath the Temple Mount in Jerusalem, right under the Dome of the Rock? Or did the Babylonians simply melt it down for gold centuries ago?The episode also covers the Nazi occult — the real Himmler, the real Ahnenerbe, and why the most militarized regime in modern history sent government-funded expeditions to track down a biblical artifact. Spoiler: they didn't find it either.By the end, Jorge, Eric, and Sean land on where they think the Ark actually is — and the answer is both the simplest and most deflating theory of all.Topics covered:The Ethiopian claim and the Chapel of the Tablet in AxumThe Kebra Nagast, King Solomon, and Menelik IGraham Hancock's The Sign and the Seal and the Elephantine theoryThe Book of 2 Maccabees and the Mount Nebo caveThe Copper Scroll and the Dead Sea treasure mapThe Temple Mount theory — still buried in Jerusalem?Himmler, the SS Ahnenerbe, and the Nazi hunt for the occultDid the Ark ever have real powers — or was it just a very important box?Haven't listened to Part 1 yet? Go back and start there — Jorge, Eric, and Sean cover what the Ark was, what it could do, and the moment it disappeared from the historical record.Subscribe, leave a review, and join the Patreon for more.

The Old Testament was not written in a vacuum. It was written inside a world. A world of clay tablets and cuneiform, flood epics and creation myths, law codes carved into stone centuries before Moses climbed the mountain. Dr. Joshua Bowen has spent his career decoding that world. And what he found does not diminish Scripture. It puts it in focus.Dr. Bowen holds a Ph.D. in Assyriology from Johns Hopkins University and is the founder of Digital Hammurabi. He reads Sumerian, Akkadian, and Biblical Hebrew, and has spent years working the primary cuneiform sources that form the ancient backdrop of the Hebrew Bible. In this conversation, we cover the Mesopotamian parallels to Genesis, the flood traditions that predate Noah, the law codes that share striking overlap with the Torah, and the theological genius behind how Israel reworked those traditions to say something no surrounding culture was saying about God.In this episode you will learn:- Why the ancient Near East is essential background for anyone who takes the Bible seriously- How the Enuma Elish and Genesis 1 interact and what that interaction actually means- What the Gilgamesh Epic reveals about the biblical flood narrative and why borrowing an earlier story does not undercut the theology- How the Laws of Hammurabi, Ur-Namma, and Eshnunna relate to the legal material in the Torah- Why the goring ox law appears in nearly identical form across multiple ancient law collections- How Israel used surrounding mythology as a polemic, arguing theologically through the very stories the surrounding nations told- What Genesis 1 is doing in response to the Enuma Elish and why Yahweh does not even have to fight- How the Babylonian exile shaped Israelite identity and the final form of the Hebrew Bible- Why understanding these ancient texts deepens rather than destroys a serious reading of ScriptureGet Dr. Bowen's book:Did the Old Testament Endorse Slavery?: https://www.amazon.com/Did-Old-Testament-Endorse-Slavery/dp/1734358629Explore Digital Hammurabi:https://www.digitalhammurabi.comStay Connected with Johnny Ova:Website: https://johnnyova.comSubscribe on YouTube: https://www.youtube.com/@thejohnnyovaGet Johnny's latest book: The Revelation Reset: https://www.amazon.com/Revelation-Reset-Johnny-Ova/dp/B0C9SFQX4J

In the Old Testament, prophets were equipped by God to illuminate His purpose for the people. One such leader, Zechariah, rallied the Jewish people after their Babylonian exile, using a “hope-ray vision” that was vibrant, revealing, and galvanizing. His powerful visions, bold promises, and vivid prophecies revealed God's heart to protect, restore, and lead His people. And that message still rings true today. Join Horizon at the Equipping Services for a verse-by-verse journey through ZECHARIAH as we see how Christ-followers, like the Israelites before us, can rediscover hope by looking deep into God's work.

Mike Yagley and Evan Gaertner begin a two-session study on Martin Luther’s section on Baptism in the Babylonian Captivity. Dr. Luther affirms that Baptism is a good, solid ship that remains intact even amidst the shipwreck of our souls. A symbolic ship named Sacramentum sails through the sea of sin and doubt toward a radiant sunrise and castle. Beer Break TROPICÁLIA is an IPA from Creature Comforts Brewing Company from Athens, Georgia.

In this powerful teaching, Jacob Prasch examines Jeremiah 32, where the prophet is imprisoned for telling the truth about the coming Babylonian conquest of Jerusalem. Jeremiah's situation mirrors what believers often face throughout history—persecution for proclaiming truth when society refuses to listen. This message explores how the same pattern repeats across history: when leaders and societies reject truth, they silence those who warn them.From the prophets of the Old Testament to modern times, the rejection of truth has led to moral and spiritual decline. Jeremiah's imprisonment becomes a sobering reminder that God's messengers are often rejected before judgment comes. Yet even in the midst of judgment, God commands Jeremiah to buy a field and seal the deed, a prophetic act showing that restoration will come and that God will ultimately fulfill His promises.Despite persecution, chaos, and spiritual darkness, Scripture assures believers that Christ will return and establish His kingdom. This teaching challenges the church to remain faithful to Scripture, to discern deception, and to stand firm even when truth is unpopular. ? Teaching Text: Jeremiah Chapter 32 Ultimately, the message of Jeremiah reminds us that while the world may reject truth today, God's promises remain sealed and certain.You can connect with Moriel in more locations than just YouTube! Check out all our official links on the About page: https://www.youtube.com/c/MorielTVministries/about.

Episode Synopsis:Is the Illuminati just a group of maniacal human beings hell-bent on world domination, or is it really a secret occult group influenced by demonic forces and fueled by supernatural power centers?We talk about this and much more, including:Why were Synagogues created in Alexandria, Egypt and not in Israel?How did the Babylonian captivity introduce mysticism into the Jewish faith?What is it about the mystical interpretation of scripture that leads worshiping Ein Sof the snake in the tree?How does Kabbalah invert the Biblical Messiah, making Metatron the Anti-Christ?Why have presidents used Kabbalistic language in divulging their goals as Commander and Chief?Original Air DateJune 3rd, 2026Show HostsJason Spears & Christopher DeanOur PatreonConsider joining our Patreon Squad and becoming a Tier Operator to help support the show and get access to exclusive content like:Links and ResourcesStudio NotesA monthly Zoom call with Jason and Christopher And More…ORP ApparelMerch StoreConnect With UsLetsTalk@ORPpodcast.comFacebookInstagram

www.patreon.com/theconspiracypodcastThe Ark of the Covenant (Part 1)It's a box. Not a particularly big box — roughly four feet long, covered in gold, carried on poles, and missing for over 2,600 years. But according to three major world religions, it's the single most dangerous object that has ever existed on planet Earth. This week, Sean, Eric, and Jorge crack open one of the greatest mysteries in human history: the Ark of the Covenant.Before anyone can chase it, hide it, or die trying to touch it, you need to understand what this thing actually was. The boys walk through the full origin story — Moses on Mount Sinai, 40 days and 40 nights, a very specific divine blueprint, and a construction contract that made IKEA instructions look casual. God wanted acacia wood, exact cubit measurements, a solid gold lid hammered by hand, and two golden cherubim with wings arching inward. No substitutions. No pine. Acacia only, sir.Then the Ark starts doing things. Rivers stop flowing. City walls collapse. Seventy people drop dead just for looking inside it. A man named Uzzah reaches out to keep it from falling off a cart — trying to save it — and God strikes him down on the spot. The Philistines steal it, regret it immediately, and send it back with gold offerings and a full apology. It parts the Jordan River. It flattens the walls of Jericho without a single sword swung.And then, somewhere around 586 BC, it simply vanishes — so completely that even the Babylonian king who looted Jerusalem didn't bother writing it down.Where did it go? Is it buried under a church in Ethiopia? Was it hidden by priests who saw the invasion coming? Was it ever even a physical object at all? The boys lay the foundation this week so Part 2 can go full conspiracy. The mystery is just getting started.

Matthew traces Jesus' genealogy from Abraham through David and the Babylonian captivity. Drawing from God's Word in 1 Chronicles, Matthew shows the way God has ordered history to keep the line of the promised Savior going until the birth of Jesus. Some surprising inclusions in the genealogy remind us that Jesus has come as the Savior for sinners of all nations. Hearing that Joseph did not beget Jesus, who was born of His mother Mary, sets the stage for the story of the Virgin Birth.  Rev. Carl Roth, pastor at Grace Lutheran Church in Elgin, TX, joins host Rev. Timothy Appel to study Matthew 1:2-17.  To learn more about Grace Lutheran, visit graceelgin.org. “The Reign of Heaven Stands Near” is a series on Sharper Iron that studies the Gospel according to St. Matthew. The first evangelist proclaims that God has fulfilled His Old Testament promises by sending Jesus to bring the reign of the heavens among us. As the Son of David, Jesus is the gracious King we need, and as the Son of Abraham, Jesus is the blessing to all the families of the earth.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Pastor Appel serves at Faith Lutheran Church in Godfrey, IL. Learn more at flcgodfrey.org. Submit comments or questions to: listener@kfuo.org

Welcome to the introductory episode of our 10-week study through the book of Daniel. In this opening lesson, Malachi Herbster examines the historical and spiritual context surrounding Daniel 1:1–4, tracing how the nation of Israel's persistent rebellion against God ultimately led to their Babylonian captivity.Drawing heavily from the historical books of Scripture, this episode connects the events of Daniel to the warnings, failures, and decline recorded throughout Israel's history. As Judah turns from the Lord, God's judgment unfolds exactly as He had promised—yet even in captivity, His sovereignty and faithfulness remain unmistakably clear.By taking time to set the stage historically and spiritually, this episode helps us rightly frame Daniel's story before we ever step into Babylon itself.This foundational episode sets the stage for the rest of the series by highlighting the seriousness of sin, the certainty of God's Word, and the challenge of remaining faithful in a culture far from God.

In the Old Testament, prophets were equipped by God to illuminate His purpose for the people. One such leader, Zechariah, rallied the Jewish people after their Babylonian exile, using a “hope-ray vision” that was vibrant, revealing, and galvanizing. His powerful visions, bold promises, and vivid prophecies revealed God's heart to protect, restore, and lead His people. And that message still rings true today. Join Horizon at the Equipping Services for a verse-by-verse journey through ZECHARIAH as we see how Christ-followers, like the Israelites before us, can rediscover hope by looking deep into God's work.

Enjoy this episode? Please share it with at least ONE friend who you think needs to hear it!This episode of Far Out With Faust features a riveting, deep-dive conversation into the global cover-up of non-human intelligence, ancient mistranslations, and paleo-contact with incredible author and researcher Paul Anthony Wallis. Broadcasting from opposite ends of the planet, Faust and Paul dissect what is officially known as the "Legacy Program"—covert units operating within aerospace corporations to reverse-engineer craft and materials retrieved from UAP crashes.Paul sheds light on the internal push-and-pull within the 18 separate agencies of the military-intelligence community. He provides a compelling, nuanced take on why the true policy of non-disclosure isn't actually being dictated by the shadow government, but by our cosmic visitors themselves until humanity can fully master the physics of space-time manipulation.Leaving no stone unturned, they travel from modern geopolitical secrecy back through deep ancestral history. Paul shares his groundbreaking work decoding the Hebrew Scriptures, revealing how the insertion of the word "God" into the Greek translation between 280 and 100 BCE systematically erased historic accounts of plural, powerful, non-human beings governing early human colonies. From the real political coup hidden in the book of Samuel to a 4,000-year-old body uncovered beneath an Irish pub, this conversation connects the deep past directly to the modern 21st-century disclosure movement.In this episode:* The Legacy Program Exposed: How military intelligence subcontracts UAP reverse-engineering to specific private aerospace giants. * The Role of the Microbiologist: Why mainstream scientists like Dr. Garry Nolan are brought in to analyze the line where technology meets biology. * The Space-Time Bubble: Why anti-gravity success isn't enough, and what it will take for humanity to create a stable, interstellar wormhole. * The Haim Eshed Testimony: What the 28-year chief of Israel's space security confirmed about ongoing human and non-human collaborations. * The Petrochemical Cover-Up: Why zero-point and free energy disclosure threatens corporate fortunes and the global financial hierarchy more than it threatens religion. * The Vatican and ET Life: The official, surprisingly progressive statements issued under Pope Benedict XVI regarding our brother and sister aliens. * The Mistranslation of Yahweh: How ancient social wisdom and geopolitics were entirely buried the moment historical texts were turned into theological "God stories". * The Queen Elizabeth II Exemptions: A shocking look at real constitutional power and how the late monarch blocked dozens of laws to protect her personal properties. * Ancient WMDs in Iraq: The hidden, archeological motivations behind the 2003 invasion and the mysterious disappearance of the Gilgamesh tomb discovery. * Trans-Medium Anomalies: Connecting ancient Babylonian texts describing underwater visitor bases with the modern tracker data of US Naval pilots. This isn't just a discussion about speculative conspiracy. It is a historical and semantic roadmap showing that our ancestors were openly negotiating a populated cosmos—and it's high time we remember how to do the same.Connect with Paul Anthony Wallis* Website: https://paulanthonywallis.com * Tours: https://ancientknowledgetours.com * Academy: https://ancientknowledgeacademy.com * YouTube: The Paul Wallis Channel & The Fifth Kind * Books: Escaping from Eden, The Scars of Eden, Echoes of Eden, The Eden Conspiracy, The Invasion of Eden, The Eden Enigma, and The Dragons of Eden (Coming July 2026!) Join Us On PatreonFor uncensored episodes, behind-the-scenes content, and exclusive community access:https://patreon.com/FarOutWithFaustListen on Spotify + Apple Podcasts* Spotify: https://open.spotify.com/show/6StPwgq2di3f8uxnc6SmIf* Apple: https://podcasts.apple.com/us/podcast/far-out-with-faust-fowf/id1533017218FOWF & Faust Checho on SOCIAL* https://www.instagram.com/faroutwithfaust/* https://www.instagram.com/theonefaustchecho/* https://www.facebook.com/Faroutwithfaust* https://www.facebook.com/faustchecho/* https://x.com/faustchechoQUESTION THE ANSWERS™#Extraterrestrials #AncientHistory #Disclosurewe'd love to hear from you

Always On Time" I. Introduction: Defining "On Time" Human vs. Divine Timeline: We all view time differently (e.g., being hours early like Pastor Rhonda's father, pulling in at the last exact minute, or having a "when I get there, I get there" attitude). The Mismatched Watch: Pastor Rhonda shares a story of her father getting anxious about being late, only to realize his watch was still set to a different time zone. We often get aggravated or anxious with God simply because we are looking at our own clock instead of His. Core Truth: God does not operate on our timeline or synchronize His eternal watch with ours. His delays are deliberate, purposeful, and designed to bring Him glory. II. Point 1: The Danger of Rushing God The only thing worse than waiting on God is wishing you had waited on Him. Scriptural Warnings of Impatience: King Saul: Took matters into his own hands and offered an unauthorized sacrifice because his men were scattering and the prophet Samuel was delayed. As a result, the kingdom was torn from him. Abraham and Sarah: Attempted to force God's promise of a child by involving Hagar, resulting in the birth of Ishmael and generational warfare. The Counter-Culture of God's Delays: Even when humanity makes mistakes or tries to rush the process, God is powerful enough to rewrite the story (e.g., the massive revivals occurring today among the descendants of Ishmael in places like Iran). III. Point 2: The Nature of the Waiting Room What is "Waiting"?: In Isaiah 43, the Hebrew word for waiting (qavah) means to be tightly woven together like cords. The Principle: True waiting means binding your heart to the Lord, not to the outcome or the specific thing you are asking for. The Reality of Turbulence: Life brings unexpected turbulence, much like a bumpy flight 30,000 feet in the air. When God chooses not to immediately stop the turbulence, He provides the necessary grace to walk through it. God's Arrangement: In Ecclesiastes, "beautiful in its time" translates from a root meaning arranged, precise, orderly, and fitting. God is intricately preparing the circumstances to display His glory perfectly. IV. Point 3: He Reaches Down and Lifts Us Up An Eyewitness to Deliverance: Our survival through past trials isn't luck, coincidence, or superstition—it is a direct testimony of God doing what only He can do. The Ultimate "Reach": God bridges the massive gap between His absolute holiness and our deep hopelessness. Calvary was the ultimate extension of God reaching down to humanity. Deep Waters: Deep waters represent situations heavier and stronger than we are—depression, grief, financial crisis, or broken relationships. Even David, the mighty warrior who killed Goliath, had to admit when an enemy was too strong for him. The Parent Metaphor: Just as a parent jumps fully clothed into a pool to rescue a drowning child without a second thought, God moves urgently into our deep waters to rescue us and place us in a "spacious place" of freedom. V. Point 4: Walking Through the Fire The Purpose of the Furnace: Fiery trials are not strange occurrences; they are vehicles to burn off the "fake" attributes (like pride or addiction) and solidify genuine, veteran faith. Identity in the Fire: When Shadrach, Meshach, and Abednego were thrown into the furnace, the Babylonian king tried to change their identities by renaming them. However, Christ walked into the fire with them, burning away only their bindings. The Hebrew Meanings of the Three Hebrews: Hananiah (Shadrach): "Yahweh has been gracious." Mishael (Meshach): "Who is like our God?" Azariah (Abednego): "Yahweh has helped." The Fire's Expiration Date: Every trial has a limit. The world cannot alter your identity as a son or daughter of God, and you will come out of the fire not even smelling like smoke. VI. Conclusion: God Rescues Because He Delights in You Relentless Delight: God doesn't love or rescue us out of obligation or because we performed perfectly this week. He is overwhelmed with delight for His children because of Jesus Christ. The Final Declaration: God is worth waiting for. From Joseph to Esther, to the arrival of Jesus in the fullness of time, He has proven that He is an all-time God who cannot fail. Scripture Index Here are the key verses read, cited, or closely paraphrased throughout the service: Psalm 18:1-3 > "I will love you, O Lord, my strength. The Lord is my rock and my fortress and my deliverer; my God, my strength in whom I will trust; my shield and the horn of my salvation, my stronghold. I will call upon the Lord, who is worthy to be praised..." Psalm 126:1-5 > "When the Lord turned again the captivity of Zion, we were like those that dreamed. Then our mouth was filled with laughter, and our tongue with singing... They that sow in tears shall reap in joy." 1 Samuel 13 (Referenced) – The account of King Saul prematurely offering the sacrifice and Samuel declaring the kingdom torn away. Genesis 16 (Referenced) – Abraham, Sarah, Hagar, and the birth of Ishmael. Isaiah 40:31 (Referenced) – Waiting (qavah) on the Lord to renew strength and mount up with wings like eagles. Ecclesiastes 3:11 > "He has made everything beautiful in its time." Romans 8:38-39 (Paraphrased) – The conviction that no principalities, powers, height, or depth can separate us from the love of God in Christ Jesus. Isaiah 43:1-3 > "...Do not fear, for I have redeemed you; I have summoned you by name; you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned; the flames will not set you ablaze. For I am the Lord your God, the Holy One of Israel, your Savior."   1 Peter 4:12 > "Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you."   1 Peter 1:6-7 (Paraphrased) – Gold perishes, but a refined faith brings praise, glory, and honor at the revelation of Jesus Christ. Daniel 3 (Referenced) – Shadrach, Meshach, and Abednego in the fiery furnace with the fourth man who looked like the Son of God. Numbers 6:24-26 (The Benediction) > "The Lord bless you and keep you; the Lord make his face shine on you and be gracious to you; the Lord turn his face toward you and give you peace." "Thanks for listening! For more information, visit churchoftheharvest.com. Don't forget to follow us on Facebook and YouTube @cothcleveland.

On this episode of Stories Are Soul Food, ND Wilson and Brian Kohl discuss Daniel, Prophet to the Babylonians. How to Serve Five Emperors without Losing Your Soul. Is there more to Daniel than just the Lion's Den story? What does it mean to live faithfully under Babylon? Where do Christians fail today? These questions will all be answered in this episode of Stories are Soul Food.

Culture is never neutral. In this powerful continuation of the "Challenges with Images" series, Michael Blue explores how entertainment, music, media, and modern culture shape identity, values, and spiritual allegiance. Drawing from Daniel 1 and Daniel 3, this episode reveals how Babylon used images, sound, and social pressure to demand conformity, and how the same battle continues today. This conversation examines the hidden agendas behind cultural messaging, the spiritual power of creative expression, and the danger of allowing society to define success, identity, family, beauty, and fulfillment. Kingdom professionals are challenged to resist the pressure to bow to false images and instead reflect the image of God revealed in Christ. New podcast episodes are available every Monday wherever you listen to podcasts.  

Long before Pazuzu terrorized audiences in *The Exorcist*, this ancient Mesopotamian demon struck fear into the hearts of the Assyrians and Babylonians—both as a harbinger of destruction and an unlikely protector against even greater evils.EPISODE BLOG PAGE (includes sources and full transcript): https://weirddarkness.com/pazuzuFEATURED STORIES IN THIS EPISODE: The Exorcist is widely regarded as one of the most influential horror movies of all time. Even now, half a century after its release, it continues to terrify audiences, in large part due to its horrifying practical effects and iconic antagonist: Pazuzu. (Pazuzu, The Demon ‘The Exorcist' Made Famous) *** Latoya Ammons and her family claim to have experienced demonic possession that began when they moved into what became known as the “house of 200 demons” in 2011. (The Haunting on Carolina Street) *** In the eerie depths of 1920s Los Angeles, a sinister tale unfolded, shrouded in secrets and steeped in darkness. It all began with May Otis Blackburn and her daughter, Ruth, who claimed to receive divine revelations from the angels Gabriel and Michael. Thus emerged the enigmatic Blackburn Cult, a group entangled in a web of prophecies, tributes, and whispered mysteries. (The Blackburn Cult) *** 19th-century freak shows brought both the extraordinary and the macabre to captivated audiences far and wide. Among the peculiar spectacles of these exhibitions stood a man whose skeletal frame defied all norms of human anatomy… as his skeleton and skin appeared to be the only parts of his anatomy intact. (Seurat, The Living Skeleton) *** In the heat of summer in 2008, a mysterious creature washed ashore on a beach in Montauk, Long Island, sending shockwaves through the community. What began as a simple sighting by local resident soon exploded into a media frenzy, with wild theories and speculation running rampant. (Hot Montauk Summer) *** While epic Hollywood films often depict gladiators as men, the truth is far more captivating. We'll step into the arena with the women who dared to defy convention and enter the gladiatorial games. (Gladiators Of The Fairer Sex)CHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = The Foreboding00:01:04.902 = Show Open00:03:56.963 = Pazuzu, The Demon ‘The Exorcist' Made Famous00:12:38.281 = The Blackburn Cult00:18:05.924 = Haunting on Carolina Street00:23:19.429 = Seurat, The Living Skeleton00:29:34.090 = Gladiators of the Fairer Sex00:44:04.311 = Hot Montauk Summer00:52:59.948 = Show Close & Bloopers*** = Begins immediately after inserted ad breakLISTEN ON PODCAST APPS: Look for this podcast on Apple Podcasts, Spotify, iHeart Radio, Amazon Music, Pandora, TuneIn Radio, and other podcast apps. Get a list of free listening apps here: https://weirddarkness.com/wdapps*No AI Voices Are Used In The Narration Of This Podcast*SOURCES and RESOURCES:“Pazuzu, The Demon ‘The Exorcist” Made Famous” by Austin Harvey for All That's Interesting:https://tinyurl.com/3myts9h4“The Blackburn Cult” by Troy Taylor from the book “Taking Up Serpents: American Cults, Messiahs and Madmen”: https://amzn.to/4ak7SUG“The Haunting on Carolina Street” sources: https://tinyurl.com/2cvyfu46, https://tinyurl.com/bdzz467u,https://tinyurl.com/39u7b79f, https://tinyurl.com/35uvhbp6“Seurat, The Living Skeleton” by Kaushik Patowary for Amusing Planet: https://tinyurl.com/mr4xwp9k“Gladiators Of The Fairer Sex” by Paul Chrystal for Ancient Origins: https://tinyurl.com/ptzpv46v“Hot Montauk Summer” by TheGhostInMyMachine.com: https://tinyurl.com/2b74wzpx(Over time links may become invalid, disappear, or have different content. I always make sure to give authors credit for the material I use whenever possible. If I somehow overlooked doing so for a story, or if a credit is incorrect, please let me know and I will rectify it in these show notes immediately. Some links included above may benefit me financially through qualifying purchases.)WeirdDarkness® is a registered trademark. Copyright ©2026, Weird Darkness.Originally aired: March 26, 2024