Podcasts about babylonians

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.

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.

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.

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.

Archaeological discoveries reveal that Daniel's vision in chapter 8 follows the same pattern as a Babylonian king's dream - a 'dream within a dream' - the most authoritative type of vision in ancient Mesopotamian culture. In 556 BC, King Nabonidus claimed divine appointment through such a dream, commanding restoration of a pagan sanctuary. Three and a half years later, God gave Daniel his own dream within a dream, revealing that true sanctuary restoration would take 2,300 prophetic days, extending far beyond Babylon's existence. This discovery provides compelling evidence for Daniel's historical authenticity while revealing God's powerful response to competing claims about sanctuary restoration.

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.

7 takeaways from this study Guard your heart more than your rituals. Regularly ask: “Am I trembling at God's word, or just going through motions?” (Isaiah 1:11–17; 66:2). Let your practices flow from repentance, justice, and mercy. Treat approach to God as a privilege, not a right. The Levitical pattern of טָהוֹר (tahor, clean) vs. טָמֵא (tame, unclean) reminds you to examine what in your life is “fit” or “unfit” to bring into God's presence — habits, media, speech, relationships. Live as light, not as a mirror of the culture. Israel was called to be a “light to the nations,” not a copy of them (Isaiah 42:6; 49:6). In daily decisions — ethics at work, how you handle conflict, how you speak online — ask, “Am I leading or just blending in?” Hold religious symbols and traditions loosely, but God's character tightly. Isaiah and the idol passages (e.g., Isaiah 44) warn against turning aids into objects of trust. Use traditions, liturgy, and symbols as tools to focus on God, not as things with power in themselves. Expect God to work suddenly after long seasons. Zion's “birth before labor” (Isaiah 66:7–9) teaches that God can move in a moment after years of apparent delay. Stay faithful in “ordinary time” — prayer, Scripture, obedience — so you are ready when He acts quickly. See yourself as part of a priestly calling. If God can take some from the nations as “priests and Levites” (Isaiah 66:21), then every believer has a bridge‑building role. Practically, that means: carry others' burdens, pray for them, and help them “draw near” to God through your words and presence. Read judgment passages as invitations, not just threats. The flood, destruction of Sodom and Gomorrah, and Isaiah's warnings all include advance mercy. When you encounter hard texts or hard providences, respond with, “What is God inviting me to change or trust right now?” rather than only fear or speculation. The central claim of Isaiah is simple. God seeks a people whose worship arises from a humble and obedient heart. He restores such a people through His chosen Servant. He then gathers peoples from all nations into one worshiping family in Zion. The language of holiness Leviticus 12 addresses childbirth and resulting ritual impurity. Leviticus 13 addresses the condition often translated as “leprosy,” but much broader in scope. The text uses a cluster of holiness terms. From the root ק־ד־שׁ q-d-sh (to set apart) comes the word קֹדֶשׁ qōdesh (“holy”; set apart). It stands opposite the concept חֹל khol (common; profane). Between these poles stand two further categories. טָהוֹר ṭāhôr (clean; fit to approach God). And טָמֵא ṭāmēʾ (unclean; unfit to approach God). Leviticus teaches a movement from “far” to “near.” The noun קָרְבָּן qorbān (offering; literally “that which draws near”) comes from the root ק־ר־ב q-r-v (to approach). Offerings teach how an unclean or distant person may draw near to the presence of God. This Heaven-directed ritual framework (Exodus 25:9, 40; 26:30; Numbers 8:4; Acts 7:44; Hebrews 8:5) becomes a living parable. It shows how God takes a people from טָמֵא ṭāmēʾ and חֹל ḥol and moves them toward טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. Isaiah will later apply this pattern to Israel's spiritual condition. The book of Isaiah presents a consistent call for God’s people to embrace genuine worship that flows from humble, obedient hearts rather than empty religious observance. From beginning to end, Isaiah contrasts true devotion with outward ritual that lacks faithfulness. Israel’s failure to fulfill her calling is ultimately answered through the Servant of the LORD, whom Messianic believers recognize as Yeshua the Messiah. Through His work, God brings restoration, redemption, and covenant renewal to His people. A central theme throughout Isaiah is the restoration of Zion. Though nations rise and fall and mighty empires appear powerful for a season, they are temporary in comparison to God’s eternal purposes. Isaiah foresees a time when God will redeem Zion with astonishing power and timing. In Isaiah 66, the imagery of a child being born before labor pains symbolizes a sudden and unexpected act of divine redemption. Yet Scripture also teaches that birth pangs often accompany God’s redemptive work, establishing a pattern in which suffering and restoration are closely linked. The remarkable image of “birth before labor” emphasizes the surprising nature of God’s intervention. His promises are fulfilled according to His timetable, often in ways that surpass human expectations. This theme echoes Yeshua’s teaching that His coming will be like a thief in the night, catching many by surprise. Ultimately, Isaiah’s vision extends beyond Israel alone. God’s purpose is to gather people from every nation, tribe, and language into a worldwide community of worshipers who honor the God of Israel through His Messiah. In the end, Zion’s restoration becomes a blessing to all nations as God’s kingdom is established and His glory fills the earth. Isaiah as an arc Some interpreters describe Isaiah as a χίασμα chíasma (chiasm). This common biblical literary structure mirrors themes between the beginning and end of a passage. Isaiah 1 and Isaiah 66 reflect each other. Isaiah 1 opens with a rebuke of corrupt worship. God rejects sacrifices offered by a people whose hearts remain far from Him: “What are your multiplied sacrifices to Me?” says the LORD. “I have had enough of burnt offerings of rams…” Isaiah 1:11 NASB95 He continues: “Bring your worthless offerings no longer, incense is an abomination to Me. New moon and sabbath, the calling of assemblies—I cannot endure iniquity and the solemn assembly.” Isaiah 1:13 NASB95 Yet the text does not condemn sacrifices as such. It condemns the moral condition behind them. Thus, we see right afterward the beginning of Heaven’s prescription: “Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow.” Isaiah 1:16–17 NASB95 The problem lies not in קָרְבָּנוֹת qorbanot (offerings), but in the לֵבָב lēvāv (heart: mind and emotions) of the people. The sacrifices prescribed in Torah were holy. The problem is that worshipers were simultaneously practicing injustice. Isaiah 66 returns to this issue. It contrasts corrupt religion with humble, trembling reverence. God declares: “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.” Isaiah 66:2 NASB95 The book thus starts and ends with the same concern. God weighs the inner posture of worshipers. Ritual without repentance remains unclean. The Servant of the LORD and Israel's failure Between Isaiah 1 and 66 stands the figure עֶבֶד יְהוָה ʿeved YHWH (servant of the LORD). The servant songs (especially Isaiah 42, 49, 50, and 52:13–53:12) show how God will restore true worship, purify His people, and ultimately gather the nations to Himself through the work of the Servant of the Lord. At times, the servant appears to be Israel itself (Isaiah 41:8–9; 49:3). Yet Israel is also the problem. She has not fulfilled her calling as a holy nation and a light to the nations. “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.” Isaiah 42:1 NASB95 Here the Servant brings מִשְׁפָּט mishpāṭ (justice) to the nations. This language exceeds what Israel, in its disobedience, has done. The Servant realizes Israel's ideal calling. Isaiah 49:6 deepens this role: “I will also make You a light of the nations so that My salvation may reach to the end of the earth.” NASB95 The phrase אוֹר גּוֹיִם ʾōr goyim (light of the nations) recalls Israel's vocation in Exodus 19:6 and is later echoed in Matthew 5:14–16 and Acts 13:47. The servant becomes the concentrated expression of Israel's mission. Isaiah 53 then marks a turning point. The Eved Adonai is connected to Israel but it no Israel, as the Prophet Isaiah's entire ministry rebukes how the people of Israel are failing to serve God properly. The servant bears Israel's iniquities. He takes on the very sicknesses and uncleanness that have filled the preceding chapters. The Eved Adonai is not and was not synonymous with the Jewish people. “But He was pierced through for our transgressions, He was crushed for our iniquities….” Isaiah 53:5 NASB95 “…the LORD has caused the iniquity of us all to fall on Him.” Isaiah 53:6 NASB95 Here the Servant functions as an ultimate קָרְבָּן qorbān (Romans 6:10; Hebrews 7:27; 9:12; 10:10; 1Peter 3:18). He embodies the movement from far to near. He carries the uncleanness of the people and opens the way for restoration. Seeing, hearing and the ‘fear of the LORD’ Isaiah links uncleanness with spiritual blindness and deafness (Isaiah 6:10; 11:3; 32:3; 37:17; 64:4). The prophet sees the LORD and cries: “Woe is me, for I am ruined! Because I am a man of unclean lips.” Isaiah 6:5 NASB95 He lives among a people with טְמֵא שְׂפָתַיִם ṭemēʾ sefatayim (unclean lips). God then cleanses Isaiah's lips with a coal from the altar. This scene parallels Leviticus. What is טָמֵא ṭāmēʾ becomes טָהוֹר ṭāhôr by God's initiative. The prophet may then speak. Isaiah frequently plays with the verb רָאָה rāʾāh (to see). In Leviticus 13, the priest “looks” again and again at the suspect skin condition. The text uses rāʾāh to mark careful discernment. The priest must distinguish between tahor and ṭāmēʾ. Isaiah extends this idea to the heart. Does Israel live as if God “sees” all (Isaiah 29:15; Psalm 14:1; Ezekiel 8:12; 9:9)? Later rabbinic tradition notices a verbal pun between יִרְאָה yirʾāh (fear; reverence) and יִרְאֶה yirʾeh (he sees). The יִרְאַת יְהוָה yirʾat YHWH (fear of the LORD) arises when one knows that God truly sees everything we’re doing. Yeshua alludes repeatedly to Isaiah's diagnosis. In Matthew 13:13–15, He cites Isaiah 6 to explain why He speaks in parables. The people think they see and hear, yet they neither perceive nor repent. In John 9:39–41, He challenges leaders who claim to see but remain blind. The same spiritual uncleanness persists. Corrupt worship and empty religion Isaiah condemns worship that has divorced ritual from righteousness. In Isaiah 1:13–14, God says He hates the people's festivals and new moons. Many have taken this as a repudiation of Torah itself. Yet at the end of the book, the same prophet writes: “‘And it shall be from new moon to new moon and from sabbath to sabbath, all mankind will come to bow down before Me,' says the LORD.” Isaiah 66:23 NASB95 The same festivals now mark universal, purified worship. The problem, then, never lay in Shabbat (Sabbath) or the festivals, nor in sacrifices. The problem lay in those who practiced them without justice, mercy and humility. Earlier in the chapter, the prophet sharpens the rebuke. Proper sacrifices become abominable acts when offered from a corrupt heart: “But he who kills an ox is like one who slays a man; He who sacrifices a lamb is like the one who breaks a dog's neck; He who offers a grain offering is like one who offers swine's blood; He who burns incense is like the one who blesses an idol. As they have chosen their own ways, And their soul delights in their abominations, So I will choose their punishments And will bring on them what they dread. Because I called, but no one answered; I spoke, but they did not listen. And they did evil in My sight And chose that in which I did not delight.”” Isaiah 66:3-4 NASB95 The qobanot remain the same. Yet their spiritual value reverses. Worshipers treat God like a vending machine. They treat offerings like tokens to manipulate blessing. In Levitical terms, they bring a קָרְבָּן qorbān while their לֵבָב lēvāv remains far away. Their approach becomes טָמֵא ṭāmēʾ. Israel's call as light to the nations Isaiah repeatedly returns to Israel's mission among the nations. God did not set Israel apart merely to be different. He appointed Israel as a “kingdom of priests and a holy nation” (Exodus 19:6 NASB95). The priestly role stands at the center. Priests draw near to God and help others draw near as well. Israel, then, should serve as a corporate priesthood for the nations: “I will appoint You as a covenant to the people, as a light to the nations.” Isaiah 42:6 NASB95 In Isaiah 49:6, this light extends “to the end of the earth.” The servant manifests the ideal vocation of Israel: He embodies what a faithful Israel would look like. He restores justice. He brings revelation. He draws people from the nations into the worship of the true God. Yeshua (Jesus) adopts this Servant of the LORD language: “I am the Light of the world.” John 8:12 NASB95 He then says to His disciples: “You are the light of the world.” Matthew 5:14 NASB95 The pattern flows from master to disciples. The Servant as ultimate Israel enables a remnant to share His role. They become אוֹר עוֹלָם ʾōr ʿolam in Him, a light to the world. The nations, vanity and the rise and fall of Empires Isaiah places Israel's story against the backdrop of world empires. Assyria, Babylon, and others rise and fall under God's hand. The nations and their glory are transient. Isaiah 40:6–8 compares humanity to grass that withers, and later in the same chapter makes a similar analogy to empires: “Behold, the nations are like a drop from a bucket…” Isaiah 40:15 NASB95 The word הֶבֶל hevel (vanity; vapor) captures this theme, as in Ecclesiastes. By contrast, God's word stands forever (Isaiah 40:8). Therefore, it is folly for Israel to trade covenant identity for the approval of passing empires. When Israel follows the nations instead of leading them, it loses its priestly calling. Israel was called to be a light to the nations and a leader among the peoples of the earth, demonstrating God’s wisdom and righteousness. Yet too often, the nation followed the ways of the surrounding cultures instead of leading them toward the God of Abraham, Isaac, and Jacob. As a result, the Lord raised up foreign powers as instruments of discipline, using them to correct His people and call them back to covenant faithfulness. Idolatry expresses this exchange at its most obvious. Isaiah 44 mocks craftsmen who shape idols and then bow to their own work. He mocks idols fashioned by human hands from the very same wood used to build fires and bake bread. The second commandment forbids such images (Exodus 20:4–5). Israel must not reduce God to the likeness of created things. To do so reverses the proper order and empties worship of truth. These false gods cannot save, speak, or act; they are burdens rather than deliverers. The false gods are made in the image of their creators, while we are made in the image of God Almighty. To worship our own creation is a desecration of God's image in us.  Zion: Birth, restoration and surprise Isaiah 66 introduces a striking image of Zion's rebirth. The prophet asks: “Can a land be born in one day? Can a nation be brought forth all at once?” Isaiah 66:8 NASB95 The text amazingly describes a birth that precedes labor pains: “Before she travailed, she brought forth; before her pain came, she gave birth to a boy.” Isaiah 66:7 NASB95 This reversal of normal sequence has drawn commentary across centuries. Many Jewish interpreters see here the sudden redemption of Jerusalem and the rapid return of exiles. Others see a future, climactic restoration. Still others recognize multiple layers — a near-term fulfillment after the Babylonian exile and a further, eschatological horizon. The unifying theme remains clear. Zion is ultimately a work of God. צִיּוֹן Tziyyon does not arise merely from human strategy or political will. God brings it to birth. He asks: “‘Shall I bring to the point of birth and not give delivery?' says the LORD.” Isaiah 66:9 NASB95 Zion's restoration thus follows the same pattern as individual cleansing. God moves what is טָמֵא ṭāmēʾ (unfit to approach the Presence) toward טָהוֹר ṭāhôr (fit to approach). He takes a profaned city and reconstitutes it as קֹדֶשׁ qōdesh. Zion and the nations: From judgment to pilgrimage Earlier in Isaiah, Zion stands under judgment. The city has become corrupt. The temple has turned into a place of empty ceremony. Yet the end of Isaiah presents a transformed picture. Nations now stream to Zion, not to conquer, but to worship. Isaiah 66:19–21 describes a mission outward and a gathering inward. Survivors go “to the distant coastlands” to “declare My glory among the nations” (NASB95). These nations then bring Israel's exiles back “as a grain offering to the LORD” (NASB95). Then comes the shocker of the restoration: “I will also take some of them for priests and for Levites,” says the LORD. Isaiah 66:21 NASB95 Here, cleansed Gentiles are made fit for priestly service. Those once טָמֵא ṭāmēʾ and חֹל khol become טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. God Himself reassigns their status. This anticipates later language where non‑Israelites become “fellow citizens” and members of God's household (Ephesians 2:11–22 NASB95). Isaiah thus anticipates a priesthood enlarged beyond ethnic Levi. Yet it preserves the priestly pattern. God draws people from afar and gives them access to His presence. Birth pangs, judgment and the Day of the LORD The imagery of birth and labor pains widens into the theme of the “day of the LORD.” Prophets like Joel and Zechariah describe cosmic signs. The sun darkens. The moon turns to blood. Nations gather for judgment. Yeshua engages this imagery in Matthew 24. He lists wars, famines, and earthquakes, then says: “But all these things are merely the beginning of birth pangs.” Matthew 24:8 NASB95 The Greek phrase ὠδίνων ōdinōn (birth pains) parallels the Hebrew חֲבָלִים ḥăvālim. These events signal a coming climax, but they do not yet constitute its fullness. Yeshua also stresses suddenness. He compares the coming of the Son of Man to the days of Noah and Lot (Luke 17:26–30). People ate, drank, married, and conducted business. Judgment then arrived swiftly. Those outside God's refuge “did not understand until the flood came and took them all away” (Matthew 24:39 NASB95). The pattern remains consistent. God often gives extended warnings. Yet when the decisive moment arrives, it still surprises the unprepared. The image of “a thief in the night” (1Thessalonians 5:2 NASB95) fits here. The redemption arrives with both long buildup and sudden impact. In this frame, the birth of Zion before labor pains underscores divine initiative and surprise. New creation, New Jerusalem and lasting transformation From a Messianic Jewish perspective, the relationship between Isaiah 66:7–9, Yeshua's teaching on the “birth pains” (ὠδίν, ōdin) in Matthew 24:8 and Mark 13:8 preceding the coming of the Son of Man, and the rabbinic concept of the “birth pangs of the Messiah” (חבלי משיח, ḥevlei Mashiaḥ) reflects complementary dimensions of the same redemptive process. In the flood narrative, Noah and his family are the minority who remain after divine judgment is executed on a corrupt world. Noah preached to the people for 120 years until God shut the doors of the ark and even after the doors were shut, God waited an additional 7 days before the waters started coming down. While the “taking away” occurs through the floodwaters that remove the majority of humanity, Noah is preserved through the ark and emerges onto a renewed earth. In that sense, the decisive removal is experienced by those who are judged, while Noah's family is “left” to inherit a cleansed world and participate in a new beginning of human history under God's covenant. A similar pattern appears in the account of Lot. Lot and his immediate family are removed from Sodom prior to its destruction, while the cities themselves are “taken away” through fire and brimstone as an act of judgment. Lot tried to warn his in-laws to come with him to safety and they laughed him off. Although Lot and his family are physically led out by the angels, the narrative emphasizes that what remains after judgment is not the old order but a radically transformed landscape. In both accounts, the contrast is between those preserved through judgment and those removed by it, highlighting a consistent biblical theme of separation between the righteous and the judged as God brings about renewal. These are both harbingers of the new heavens and the new earth. Isaiah 65–66 extends this pattern to a cosmic level. God promises “new heavens and a new earth” (Isaiah 65:17; 66:22 NASB95). The old order passes. The new emerges. Revelation 21–22 echoes this vision with the image of the New Jerusalem descending from heaven. In both Isaiah and Revelation, Jerusalem is both a place and a people. It has geographic coordinates, yet it also symbolizes the gathered people of God. The city's restored holiness corresponds to the purified hearts of its inhabitants. The Servant's work and the Spirit's presence make this possible. The Greek term παλιγγενεσία palingenesía (regeneration; Matthew 19:28; Titus 3:5) captures the idea. God does not merely repair. He recreates. He brings about a new beginning that includes both individuals and creation. The role of the Spirit and the ongoing mission The Spirit is Heaven’s continuing presence on Earth. In John 14–16, Yeshua calls the Spirit ὁ παράκλητος ho paráklētos (the Helper; Comforter; Advocate). This term parallels Hebrew נָחַם nāḥam (to comfort), from which מְנַחֵם Menachem (comforter) derives — a name that came to be associated with the Messiah. The Spirit applies the Servant's work to individuals and communities. Romans 8 presents the Spirit as the power who leads believers, intercedes for them, and conforms them to the image of the Son. The same Spirit who inspired Isaiah's vision now drives the mission that Isaiah foretold. He sends emissaries to the nations. He gathers a people who tremble at God's word. Heaven’s search for the humble and contrite In our journey through Scripture we see a coherent message. Leviticus introduces the language of holiness, cleanness, uncleanness, and approach. Isaiah applies that language to the spiritual condition of Israel and the nations. The prophet exposes corrupt worship and empty religion. He then presents the Servant of the LORD as God's answer to Israel's failure. Through the Servant's suffering and vindication, God restores Zion and opens priestly access to the nations. He transforms people from טָמֵא ṭāmēʾ (unfit to approah) to טָהוֹר ṭāhôr (fit), from חֹל khol (profane) to קֹדֶשׁ qōdesh (set apart). He brings forth in a day this new nation of priests for the world. He surprises the world with a redemption that arrives like a birth before labor and like a thief in the night. At the heart of it all lies God's search for a humble and contrite people who tremble at His word (Isaiah 66:2). Their worship, purified by the Servant's work and empowered by the Spirit, fulfills the ancient vision. Zion becomes a light to the nations. And from new moon to new moon and from Sabbath to Sabbath, “all mankind will come to bow down” before the LORD (Isaiah 66:23 NASB95). The post Can a nation be born in a day? Exploring Zion's sudden birth in Scripture (Isaiah 66; Leviticus 12) appeared first on Hallel Fellowship.

Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel;2 Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as king Cyrus the king of Persia hath commanded us.4 Then the people of the land weakened the hands of the people of Judah, and troubled them in building,5 And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.6 And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.7 And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue.8 Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:9 Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites,10 And the rest of the nations whom the great and noble Asnapper brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time.11 This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.12 Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations.13 Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings.14 Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king;15 That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed.16 We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.17 Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time.18 The letter which ye sent unto us hath been plainly read before me.19 And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein.20 There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them.21 Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me.22 Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?23 Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.24 Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.

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.

The calling of Jeremiah. The first of his visions depicts God being faithful to His own word and the second, a northward facing boiling pot, prefigures the Babylonian invasion that would sweep Judah and Jerusalem away into exile.

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.  

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.

Nehemiah 8:9-10 reveals a powerful truth for believers struggling with regret, guilt, and shame: God’s grace is stronger than our failures. In this devotional, Jennifer Slattery explores how shame often traps Christians in cycles of self-condemnation, replaying past mistakes and fearing they will never truly change. Yet God does not call His children to remain crushed beneath shame. Instead, He invites them to receive His forgiveness, walk in restoration, and find strength through His joy. Using the story of Israel’s return from exile, this devotional highlights how the people grieved over the consequences of their sin while also experiencing the overwhelming grace and provision of God. Though the rubble of brokenness remained, God wanted His people to rebuild from a place of hope rather than condemnation. In the same way, believers today can trust that God is patiently healing, transforming, and restoring them through His grace. Highlights Shame often keeps believers trapped in cycles of fear and self-condemnation. Self-awareness is an important step toward healing and spiritual growth. God’s grace meets believers in the middle of their brokenness and failures. Nehemiah 8 reminds us that “the joy of the Lord” is our strength. Biblical joy comes from knowing God is present, forgiving, and restoring. God does not want His children rebuilding their lives from shame. Healing and transformation often happen gradually through God’s grace. Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: How God’s Grace Breaks the Cycle of ShameBy: Jennifer Slattery Bible Reading:Then Nehemiah the governor, Ezra the priest and teacher of the Law, and the Levites who were instructing the people said to them all, “This day is holy to the Lord your God. Do not mourn or weep.” For all the people had been weeping as they listened to the words of the Law.Nehemiah said, “Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is holy to our Lord. Do not grieve, for the joy of the Lord is your strength.” - Nehemiah 8:9-10 Do you ever lie in bed, replaying your every unkind word or hurtful deed from the day? Do memories of past sins and regrets seize your mind and steal your peace? Do you find yourself looking back with sorrow at the damage your unfiltered words, angry outbursts, or triggered responses caused, longing for a do-over, but also fearful that you’ll forever fall into these unhelpful patterns? You’re not alone. People often state that the hardest person to forgive is ourselves. There’s truth to that, likely because we so long to live and love like Jesus. Yet, we often fall short, and not for lack of trying. The other day, I sat with a friend broken by a relational conflict she feared would irrevocably fracture the connection she’d been working to build. Her voice quivered as she said, “I don’t know why I act this way. In the moment, my perspective feels valid, and all I can see is how the other person hurt me. And suddenly, I question their character and intent. Self-isolating thoughts start playing through my mind, like, “She doesn’t really care about you.” “She wants something from you.” “He thinks you’re too much.” “You’re annoying him.” “She’s judging you.” “Why work through this when she’s just going to bail on the relationship anyway?” My friend’s hunched shoulders and the dark shadows beneath her eyes gave evidence to her sleepless night and the heavy weight of shame she carried. A tear slid down her cheek. With a deep breath, she brushed it away. “But then, later,” she said, “I see that I overreacted and made things worse. I see the pattern, but I don’t know how to break it.” Have you been there? The journey toward wholeness and holiness is rarely comfortable or quick. Yes, God holds the power to transform us with a whisper or glance. In my experience, however, He molds my soul gradually, alerting me to an issue, allowing me to see the fallout of my choices, to grieve my brokenness and sin, before He reveals the steps toward victory. Speaking from experience, I shared a statement that encouraged me when I was just beginning my healing journey. “Self-awareness is the first step to change. You can’t heal what you don’t see or won’t acknowledge.” Listening, my friend gave a slight nod and offered a half-laugh, half-huff. “Ignorance is bliss?” she asked. To which I replied, “Temporarily, perhaps. But it’s often when we’re staring at the rubble we’ve helped create that we’re most able to see, and rest in, God’s all-encompassing grace. To gain strength from His grace.” That’s the message today’s passage conveys. Seventy years after what scholars call the Babylonian exile, an event caused by ancient Israel’s long-standing spiritual rebellion, the Lord brought them back to their homeland to rebuild what their sin had destroyed. He sent them with His abundant provision—gold, silver, animals, priests to lead their faith, and numerous workers to repair Jerusalem’s walls and their sacred temple. Scripture tells us that: “The whole company numbered 42,360, besides their 7,337 menservants and maidservants; and they also had 245 men and women singers. There were 736 horses, 245 mules, 435 camels and 6,720 donkeys” (Ezra 2:66, NIV). In short, the Lord showered them with blessings and tangible evidence of His favor. And they celebrated. They celebrated the work He enabled them to do, the provisions He provided, and the forgiveness He granted. But this didn’t erase the grief they felt at all that had been lost. The Scripture their religious leaders read brought praise… and a deep awareness of their sin and all it had cost. Seeing their weeping, Ezra, Nehemiah, and the Lord’s priests spoke today’s passage, encouraging them to receive and find joy in God’s grace. Biblical joy goes much deeper than a temporary emotion based on our circumstances. It’s the deep awareness of God’s grace—knowing He’s with us, transforming us, rewriting our story, and working all things, our greatest failures included, for our good and His glory. This might not fix the damage we’ve caused. The ancient Israelites still had to clear away the rubble that once formed their homeland, to rebuild the fractured walls and restore the destroyed temple. But God wanted them to do so as His beloved, empowered, and absolved children, not from a place of shame. Shame is exhausting, heavy, and defeating. Grace brings hope, joy, and strength. It lifts the burdens we carry and plants us more firmly in God’s firm yet gentle embrace. Intersecting Life & Faith: I sometimes wonder if shame functions as a defense mechanism or a subconscious fail-safe. Is there a part of us that believes our inner critic protects us from future harm by keeping our unwanted behaviors in check? It’s also a powerful tool of the enemy strategically lobbed to hold us captive. Regardless, through Christ, we always have a way out. Our sins don’t repel Him; instead, He draws close, with arms open wide—nailed to the cross. We honor the sacrifice He made by learning to receive, in our innermost wounded places, the forgiveness for which He paid such a high price. That takes time, healing, prayer, and regularly connecting with Him; sitting in His presence. But the more we do so, take in His truth, and rest in His love, the weaker our shame, the greater our joy, and the more enduring our strength. If you battle shame over a present struggle or past sins, express this to God, and ask Him to break your shame. Then, keep your soul oriented to Him, your spiritual ears attuned to His voice, and your figurative feet ready to follow, trusting Him to lead you step by step, in His perfect timing. Further Reading:2 Corinthians 7:910Isaiah 57:14-15Habakkuk 3:19 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In Lesson 4 of our Wednesday night study through Jeremiah, Cary Daniel surveys chapters 16–25, a powerful section filled with warning, prophecy, and hope. This lesson includes Jeremiah's visit to the potter's house, where God illustrates His authority and purpose for His people, along with Jeremiah's prophecy of Judah's coming Babylonian exile. Even in the midst of judgment, God promises restoration, declaring that after 70 years the people will return and rebuild Jerusalem. Join us as we continue exploring the message and ministry of one of Scripture's most compelling prophets.

"Now, Neddie… what experience have you had in translating ancient scripts? " - "Three years with Ray's A Laugh."What do the Piltdown Man, a calculating canine, Norwich Castle Museum and a one-eyed cat peeping in a sea food store all have to do with this week's show? Listen as we discuss The Missing Scroll from Series 5 and offer a fascinating and in-depth behind-the-scenes look at the making of a Goon Show from this period. Neddie Seagoon is recruited by antique dealer Grytpype-Thynne to help recover a lost Babylonian manuscript containing ancient music for which the BBC Home Service are offering a reward. Seagoon travels to Mesopotamia, where he is abandoned in the desert by Willium but rescued by Eccles who accompanies him on his quest. Their search takes them to an antique shop run by Minnie and Henry, where confusion reigns and Seagoon learns the manuscript was discarded on a dust-heap at Sidi Rosaic. Can he recover the scroll in time? We also eavesdrop on a conversation taking place on a bus from Oldham and hear live from a revolutionary new type of prison.Joining Tyler from the USA is performer and Goon enthusiast Brian Phillips.

These are the days of Elijah?  | KIB 531 Kingdom Intelligence Briefing   In Episode 531 of the Kingdom Intelligence Briefing, Dr. Michael and Mary Lou Lake expose the spiritual dynamics behind the growing deception within modern Christianity and the prophetic movement. Drawing from the ministries of Elijah and John the Baptist, they examine how Jezebel's system operates through compromise, celebrity Christianity, manipulation, sensuality, and covenant unfaithfulness. This powerful teaching reveals why the days ahead will require true discernment, covenant fidelity, and the restoration of the fear of the Lord. Dr. Lake explores the biblical parallels between ancient Israel's mixture of Baal worship and Yahweh worship and the modern blending of worldly systems, occult influence, entertainment culture, and compromised theology within today's church. Topics include: The spirit and power of Elijah in the last days Jezebel's influence in religion, culture, and government False prophetic movements and celebrity ministries Covenant fidelity versus Babylonian compromise The rise of a faithful remnant The need for discernment in an age of deception and AI manipulation Why true prophetic ministry restores holiness and obedience This episode is a wake-up call for the remnant to separate from mixture, reject counterfeit spirituality, and return fully to the ways of the Kingdom of God. Topics Discussed 00:00 – Introduction and KIB opening remarks 01:30 – Prayer for the remnant and God's protection 02:40 – AI relationships and the growing deception of technology 03:12 – Tulsi Gabbard, MKUltra documents, and deep state concerns 06:24 – The prophetic movement in crisis 07:20 – "These Are the Days of Elijah" examined biblically 09:00 – Elijah confronting covenant compromise in Israel 11:00 – Syncretism: blending Baal worship with Yahweh worship 12:30 – America's modern parallels to ancient Israel 14:10 – Freemasonry, occult influence, and mixture in Christianity 16:00 – Political idolatry and self-centered theology 18:00 – How prophetic ministries become compromised systems 20:00 – False prophetic training and counterfeit spirituality 21:30 – Why the Elijah anointing is needed today 22:45 – Understanding Jezebel as a spiritual system 24:00 – Prophets at Jezebel's table vs. hidden remnant prophets 27:00 – Branding, celebrity Christianity, and Babylonian ministry models 31:00 – True prophetic ministry restores covenant fidelity 36:30 – Mount Carmel as covenant litigation before God 39:00 – Economic shaking, drought, and judgment 42:00 – The preserved remnant and God's restoration plan 45:00 – Hearing God beyond spectacle and hype 47:00 – John the Baptist and the spirit of Elijah 49:00 – Elijah's ministry as a model for the last days 51:00 – Jezebel's influence through manipulation and control 57:00 – Babylonian systems and principalities over nations 01:00:00 – God exposing false prophecy and preparing the remnant 01:00:45 – Final prayer for discernment and covenant faithfulness Call to Action If this teaching encouraged and challenged you, make sure to: ✅ LIKE this video✅ SUBSCRIBE to Biblical Life TV✅ SHARE this broadcast with fellow believers and watchmen✅ COMMENT below and let us know how this teaching ministered to you The remnant must be informed, spiritually prepared, and grounded in the truth of God's Word for the days ahead. Partner Support Biblical Life TV and Kingdom Intelligence Briefing are made possible by faithful partners around the world who help us continue producing uncompromising biblical teaching focused on spiritual warfare, covenant truth, and end-times preparation. Your prayers and financial support help us: Equip the remnant worldwide Produce weekly teachings and broadcasts Develop study materials and resources Continue exposing deception while proclaiming the Kingdom of God To support the ministry:

How she does it remains a mystery, but Rena Cohen has a definite knack for crafting wonderfully clever and gentle themes, embedded in a grid with some fine answers — today's crossword being an excellent case in point.We were shocked by 54D, Marsupial often mistermed a "bear", KOALA (wait: you mean all those zoo signs are lying to us?!); inspired by the phlegmatic 46A, "___ Calm and Carry On", KEEP (yay, Britain!); and another useful factoid, 56D, There are 100 of these in every Scrabble game, TILES (and at least twice that many behind the sofa

CONVICTION WITHOUT COMPROMISE Daniel 1 Series Theme Living as exiles in a culture that does not reinforce the ways of God. Historical Context David reigns — 1000 BC Solomon builds the Temple — 960 BC Kingdom divides — 930 BC Assyria destroys Israel — 722 BC Babylon attacks Judah — 605 BC Daniel is taken into exile Jerusalem destroyed — 586 BC Persia defeats Babylon — 539 BC Daniel is written during exile — a season where God's people lost: Their city Their temple Their stability Their cultural influence Main Idea The Book of Daniel is not about fear or doom. It is about faithfulness in the middle of chaos. Kingdoms rise and fall. Cultures shift. Empires come and go. But God remains sovereign and faithful. Daniel 1:1-5 — Babylon's Strategy Babylon didn't simply conquer people physically. It sought to reshape them spiritually and culturally. The empire targeted: The best and brightest Young leaders Future influencers The goal: Convert them into Babylonians. Babylon understood: “If you capture the minds of the next generation, you shape the future.” Exile Is Spiritual Babylon is not merely a geographic location. Babylon represents: Human pride Self-worship Rebellion against God Cultural systems opposed to God's Kingdom Daniel was physically in Babylon, but Babylon was trying to get inside Daniel. Daniel 1:6-8 — The Battle for Identity Babylon attempted to: Rename Daniel Reeducate Daniel Reshape Daniel Reward conformity Compromise rarely begins with persecution. It usually begins subtly: Comfort Convenience Acceptance Opportunity Pressure to stay quiet Daniel resolved not to defile himself. Conviction starts before compromise ever arrives. The Danger of Slow Compromise Nobody abandons convictions overnight. Compromise happens: One rationalization at a time One unchecked desire at a time One silent moment at a time “What you normalize, you eventually stop grieving.” “What you celebrate, you eventually become like.” Formation is always happening. Food From the King's Table The food represented more than a meal. In ancient culture, eating from someone's table symbolized: Loyalty Intimacy Fellowship Babylon wanted Daniel's worship, not just his service. Daniel's Example Daniel shows us how to: Engage culture without surrendering to it Influence culture without being shaped by it Serve faithfully without bowing spiritually He had: Conviction without isolation Courage without arrogance Influence without compromise “Babylon can have our service, but it can't have our worship.” God Honors Faithfulness Daniel 1:17-20 God gave Daniel and his friends: Wisdom Understanding Favor Influence Faithful people elevate the environments they are placed in. Even people far from God benefit from the presence of people who walk with God. Jeremiah 29 — The Calling of Exiles God instructed His people: Build houses Plant gardens Raise families Seek the peace of the city Followers of God are called to: Serve the city Love the city Pray for the city But not worship the city. Application The Church must resist two extremes: Isolation from culture Assimilation into culture Instead: Faithful presence. We live here, but we belong to another Kingdom. Our hope is not in earthly systems. Our citizenship is in Heaven. Key Quotes “Babylon is always trying to get you to assimilate.” “If Babylon can shape your identity, Babylon can shape your worship.” “What shapes your worship shapes your life.” “Conviction starts before compromise arrives.” “Babylon can have our service, but it can't have our worship.” “We seek the good of the city, but our hope is not in the city.” Scripture References Daniel 1 1 Peter 2:11-12 Jeremiah 29:1, 4-7

Studying and meditating on God's Word yields tremendous blessings, including being strengthened in the midst of adversity. Today we'll finish our study of Psalm 119 and see how God's Word strengthened the author in the midst of difficulties, trials, and persecutions. Join us! DISCUSSION AND STUDY QUESTIONS: 1.    The podcast opened by talking about a couple of theories about who wrote Psalm 119? If this psalm was written by Ezra during (or soon after) the exile, how might this possibility help us understand why this author was facing such adversity?  2.    Psalm 119 shows us a wide range of emotions that the believer goes through. Looking over verses 145 & 146, what emotion does the author feel? Does this mean he was not a godly man? How is this similar (or dissimilar) to the emotions you feel?  3.    In verse 148, what does the author mean by "meditating" on God's Word? When does he do this? In a day and age without "instant-on" lighting, what does this reflect about his dedication to meditating on God's Word?  4.    How does the psalmist describe God's Word in verses 151 and 160? According to the podcast, when we "sum" up God's Word and live accordingly, what kind of path will we be on? How is this a stabilizing point when we face adversity in our lives?  5.    What does verse 152 remind us about the authorship of God's Word? When we're facing the kind of adversity spoken of in Psalm 119, why is this point critical to know and believe? 6.    In verses 153-160, what are some examples of the psalmist's dedication to the Lord, despite tremendous adversity?  7.    When you read verse 161, what can you envision about the basis for this statement? How does the possibility that this was written during the Babylonian exile shed light on what this might mean?  8.    In verse 162, why does the author rejoice in God's Word? Why does he compare it to finding a great treasure? Have you found God's Word to be a treasure in your own life? 9.    In verse 165, why do those who love God's love have great peace? In this verse, what does this peace do for God's people? When we don't have "great peace", what might that point to?  10.    In light of everything said in this psalm, why would the author's lips utter praise in verse 171? Why would his tongue sing God's Word in verse 172? Does this describe your relationship with God and His Word? Why or why not? 11.    Take a moment and look back over this psalm? What are some truths, from this psalm, that you can bring to the Lord as praise?   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.   

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.

Old Testament Sermons / Speaker:Berry Kercheville Becoming “Good for Nothing” Jeremiah 13 Introduction: Illustrations are quite common in prophetical writings and especially in Jeremiah. When God gives these pictures it forces us to more plainly see our own present condition in his sight. Therefore, God gives us a photograph of how we appear to him when we do not live to glorify him. Chapter 13 gives us two vivid illustrations of how God sees Israel and therefore and warning to us. The Loincloth and Jars Filled with Wine, 13:1-14 The story: Jeremiah is commanded to purchase a loincloth, take it to the Euphrates (or Perath, NET, NIV, about three and a half miles from Anathoth), and bury it, then come back and get it. But when he retrieves it, it is ruined, “good for nothing.”  The “loin cloth”— “A short skirt bound tightly around the waist and reaching some way down the thighs.” Linen would the fabric used by the priests (Leviticus 16:4) and likely was worn as an undergarment based on the analogy God used.  The symbol of the loincloth is given in verse 11. Just as the loincloth would cling closely to a man's body so it was God's intention that his people cling closely to him and become “a people, a name, a praise, and a glory” to God. Is this the way you see your relationship with God?  Notice the word “cling.” This is the same as Genesis 2:24—“a man shall leave his father and mother and cling to his wife.” God is not a casual partnership, or something we do when it is convenient, or a part time effort. It should be evident in every moment of our lives that we are clinging to him. But they refused to listen and therefore they would become to God like the loin cloth, “good for nothing.” Well, what would you do with a pair of underwear that was all rotten with holes in it? Throw it away!  Look at yourself. You didn't just happen. You personally were created by God. But notice, not just created, but created to cling to God The question for us is quite obvious: Do we cling closely to the Lord or do we just “put him on” as an occasional “outer apparel?”  We should be reminded that everything God has done has been to create “a people, a name, a praise, and a glory.” When we do not dedicate ourselves to that purpose, we are literally good for nothing. No wonder God created Hell. It is like a trash can, a Gehenna garbage dump where what is unusable is cast. Therefore, God is giving us a choice, be a “vessel of honor” or decide to be trash. How did Judah become good for nothing? Pride! Here is where we can get confused. We think pride is simply thinking of ourselves too highly. No, pride has to do with our relationship with God. Verse 10 describes it as “stubbornly following their own heart.” We must read “heart” as our minds. In other words, we do what we want to do. We are like Solomon in Ecclesiastes, seeking and searching whatever our eyes see and desire.  Isn't it interesting that homosexuality is promoted by the word Pride? Without even realizing what they have done, we are called upon to be proud of sexual sins. Isaiah said, “Woe to those who call evil good and good evil.” Here's how pride works: Very early in our lives we set a fairly ridged daily life. We get accustomed to it and we like it. We seek and search out things to do that give us some temporary pleasure, things that distract us from our work and fill that empty spot inside of us that we don't like to think about. We begin to think our little worldly idols are the only way to fill emptiness. Our distractions may not always be things that are morally evil, they are just things we like to do. But God is not in the picture. Or maybe a little bit. “Church” can be a good façade to cover up the truth that I just want to live life my way. “Every jar shall be filled with wine” (12-14)  The people's response indicated that they thought Jeremiah was telling them something that was obvious. “Of course every jar will be filled with wine! That's what we have been telling you! We will continue to live in prosperity. Babylon can do nothing to us.”  But Jeremiah explains it is not the wine of joy they will be filled with, God will fill them with the wine of God's wrath. God will dash them against one another and he will show “no pity or spare or have compassion.” They will be destroyed. That is exactly what God later said the Babylonians would do to them (21:7).  Thus God gives us a strong reminder: mercy comes to those who obey God and keep his covenant. In fact, mercy and forgiveness are embedded in the covenant (Jeremiah 31:33-34). There is no mercy outside the covenant!  God's Pain Over Judah's Demise (15-17) Vs. 15-16 God pleads with them—“hear, give ear; be not proud.” God is not saying he will stop the coming judgment. No, it's coming. “Give glory to the Lord your God” are the same words Joshua said to Achan. His death was still certain, and so was Judah's. But they could still have an eternal hope if they would give up their ways. Consequences to our sins remain, but we can still find eternal hope. Vs. 17 God's tears. Ezekiel 33:11, “As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” In our weakness and foolishness we may think that our sins are not hurting anyone. Well, that's not true, sin harms everyone around us, but what is especially not considered is that our sin harms God and is painful to God, even to the point of tears. He weeps bitterly for us just as we would for our own children.  The Shocking Consequences of Stubborn Pride (18-27) The problem with those who are prideful is they believe they can escape the consequences. “Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil (Ecclesiastes 8:11). “Yep! I'm not doing what I ought to do, but everything is going fine! I'm making good money. No worries!”  Then suddenly it happens… 18-19 The king and queen are dethroned. Even the cities of the wilderness are closed up and all Judah is taken into exile. What! That can't be! We were still offering sacrifices. 20-22 “What happened to your beautiful flock? Why are these special allies that you cultivated as friends destroying you?” It happened suddenly, like a woman in labor! But worse, why are we being violated like a woman in a siege? The answer is simple: it is the greatness of your iniquity! When judgment comes, that will always be the answer! 23-27 The inability to change. In spite of God's warning, they cannot change any more than an Ethiopian can change the color of his skin or a leopard his spots. God plainly warns us of the danger of procrastinating a change of lifestyle that is at best mediocre in serving God. The longer we stay in a lifestyle that does not give God our all, the more difficult it is to change.  The people of Judah are a perfect example. It became impossible for them to change! We think in our minds, “Oh that can't be so! I'm going to change at some point, I'm just not quite ready.”  What we don't realize is how deep in a pit our mind is already. We haven't just dug a little hole when we dabble a bit in sinful activities. Patterns and addictions develop in our brains as we practice sin. Sin detaches us from God. Every day we delay pushes us deeper until we do not know how to escape and no longer have the desire in our heart for God. It is what the Lord meant when he repeatedly accused Israel of having a hard heart and a heart of stone or when Paul referred to having a “calloused” mind (Ephesians 4:21). Wife: “I caught my husband watching porn. He was really sorry, but then I caught him again and again. I don't know what to do; he says he's sorry.”  Husband: “I found out my wife has had an affair. She is really ashamed and sorry, and she said it was only once. Should I just forgive her and let it go?”  I'm sure we would all say that if there is true repentance, it would be important to save the marriage. That being said, there is something most people do not think about. Those were not little sins that just happened and we should put it behind us. As Paul said, “…the sexually immoral person sins against his own body.” These sins go deep and will be remembered and replayed for years to come.  Conclusion: Now listen again to the words: “This evil people, who refuse to hear my words, who stubbornly follow their own heart and have gone after other gods to serve them and worship them, shall be like this loincloth, which is good for nothing.” Pride says, “I can quit my sins; I'm not too deep. What I'm doing is not that bad.” God has an entirely different take! Berry Kercheville The post Jeremiah 13: Becoming Good For Nothing appeared first on Woodland Hills Church of Christ.

May 3, 2026 - Sunday AM Sermon   This episode is a deep-dive sermon on the life of King Hezekiah, unpacking why he stands out among the kings of Israel and Judah. Drawing primarily from 2 Chronicles 29–32, 2 Kings 18–20 and Isaiah 36–39, Hiram traces Hezekiah's reforms, his restoration of temple worship and the Passover, his reliance on prayer during the Assyrian crisis, his miraculous extension of life after terminal illness, and the pride that followed his blessings. Listeners will hear five practical takeaways for making a life count: refuse to be bound by your past, make pleasing God your primary aim, capitalize on the privilege of prayer, use your time wisely, and remain humble in blessing. Each point is illustrated with biblical references, historical events from Hezekiah's reign (including Sennacherib's defeat and the Babylonian envoys), and contemporary examples — from cultural references like Jim Carrey to modern analogies such as landline communication and reflections from Bronnie Ware on end‑of‑life regrets. The sermon also includes application and invitation: how Hezekiah's example challenges listeners to change course regardless of family history, prioritize God over popular approval, pray constantly, steward remaining time well, and guard against pride when blessed. The episode closes with a call to repentance, faith in Christ, and opportunities for prayer and baptism for those who want to respond. Duration 35:02

Be Strong in the Lord Ephesians 6:10-24 by William Klock We've made it all the way to the end of St. Paul's letter to the Ephesians.  For just over five chapters, Paul's been explaining how the church is God's means of taking what Jesus has done in his death and resurrection and turning it into God's new creation.  He's shown us how, in Jesus and the Spirit, he's given us back the vocation that Adam rejected.  We've been restored to our position as stewards of God's presence and God's wisdom and God's glory for the sake of the world.  Even more than that, as Adam was placed in God's garden-temple, through the gift of God's indwelling Spirit, you and I—the church—have now become God's temple.  And as Jesus has been raised from death to go be the new Adam, so in him and in the power of the Spirit, you and I are now called to put off the old, corrupt, lie-based way of being human and to put on the new humanity exemplified by Jesus.  And if we will be faithful to be fruitful and to multiply—whether by having our own children and raising them in the wisdom of the Lord or through our proclamation and living out of the gospel that brings others to the Messiah—Brother and Sisters, the temple will grow and grow and grow, carrying God's presence to the ends of the earth, spreading his wisdom—the way of new creation and the way of truly being human—to the ends of the earth, until God's glory covers the earth as the waters cover the sea. And having established that this is what the church is and that this is what our mission is, he shifted in Chapters 3-5 to the how of living out this new creation, to the how of putting off the old and putting on the new.  Don't listen to the lies of the world, the flesh, and the devil.  Speak the truth and live the truth of God's new creation.  Put aside anger and wrath, and start living out love and grace and patience and mercy with all humility—just like Jesus.  And don't believe the world's lies about sex and money and power.  Be holy as God is holy and trust in his goodness and faithfulness.  In other words, as I said last week, stop trying to write your own story.  You're bad at it.  We all are.  God did not design us with the capacity to write our stories for ourselves (or to be gods, as Genesis put it).  Instead, trust in the God who gave his own son as a sacrifice for our sins, to set us to rights at such a great cost, and live the story he has written for us.  And the world will take note.  Live God's story, and you will challenge the lies of the world.  Live the story in which Jesus is Lord, proclaim that story and seeing that glimpse of new creation, of redemption and renewal, of mercy and grace people around us will believe.  But, too, live the story in which Jesus is Lord and you will challenge the Caesars of this world.  Live the story in which God is good and faithful and generous, and you will challenge the greedy, grasping lies of the world.  And the world, the flesh, and the devil will push back.  Or as Paul puts in Chapter 6, the principalities and powers.  They've lost, but they don't want to admit it.  They don't like to be challenged.  And this is where Paul picks up in Ephesians 6:10 with his final bit of wisdom for the Ephesians and for us.  [This is page 1163 in the pew Bibles.] “What else is there to say?  Be strong in the Lord and in the strength of his power.  Put on the whole armour of God, then you will be able to stand firm against the devil's schemes.  The warfare we're engaged in, you see, is not against flesh and blood. It's against principalities, against the powers that rule the world in this dark age, against the wicked spiritual elements in the heavenly places.” Brothers and Sisters, know who your enemy is.  When things, when people, when systems push back against the gospel.  When we try to bring new creation to the world, when we try to live out the new way of being human we have in Jesus and the Spirit, we will experience opposition.  And it's critical we stand firm and fight back  But Paul stresses here: Know your enemy.  Because fighting the wrong enemy isn't going to win us anything. Paul knew this well.  Consider that he'd been a Pharisee.  The Pharisees were the party that traced its roots back to the Maccabean revolt two hundred years earlier, when the Jews rose up and threw off their pagan Greek overlords.  Paul—like most of his fellow Jews—grew up knowing that the enemies of God's people were the pagans: the Assyrians, the Babylonians, the Persians, the Greek, the Romans. In a couple of decades it would happen again in the Judean volt of a.d. 70 and then again in the bar Kochba revolt in a.d. 132.  Neither of those revolts ended well for the Jews. And when the Jews revolted, they went into battle with passages like Isaiah 11 in mind: The shoot from the stump of Jesse would come, full of wisdom and justice.  “He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins” (Isaiah 11:4-5)  But they added their spin to the scriptures.  The community at Qumran—the people responsible for the Dead Sea Scrolls—the saw it this way: “With your sceptre may you lay waste the earth. With the breath of your lips may you kill the wicked…May justice be the belt of your loins, and loyalty the belt of your hips.  May he make your horns of iron and your hoofs of bronze.  May you gore like a bull…and may you trample the nations like mud…For God has raised you to a sceptre for the rulers before you…all nations shall serve you, and he will make you strong by his holy name, so that you will be like a lion.”[1] You can hear Isaiah in that, but then here the warrior girds himself up for battle, to trample the nations like mud.  He gores the nations like an ox and ravages them like a lion.  The picture begins with Isaiah, but it gets lost along the way.  In Isaiah 11 the Messiah's warfare ends not with a goring ox or a lion tearing flesh, but with the wolf and the lamb, the leopard and the goat, the calf and the lion laying down together at peace and one like a little child leading them into a renewed creation where the lion eats straw like an ox. I fear we fall into the same trap.  Jesus said to his disciples: “Don't be afraid of those who kill the body, and after that have nothing more they can do. I will show you who to fear: fear the one who starts by killing and then has the right to throw people into Gehenna. Yes, let me tell you, that's the one to fear! (Luke 12:4-5) Brothers and Sisters, God had always urged his people to stand firm and to put up a fight, but our enemy, as Paul says here isn't flesh and blood.  It's not the people, however wicked they may be.  It's the lies the devil whispers—or sometimes shouts—into our world.  It's been that way from the beginning when Adam and Eve believed the first of his lies.  It's the lie that we can write our own stories better than God can.  It's the lie that security or power is to be found in money or in politics or in sex or in education or in all the other things to which we look that are not God—all the things that use and abuse and manipulate and exploit others for our benefit.  It's the lie that we can fight the gospel battle with bullets or with politics or with violence.  Paul's people talked about principalities and powers—sort of angelic beings whom God had created and appointed to oversee the nations, but who had fallen under the power of the devil's lies.  That's how they thought. I don't know if that's how it really is, but there are powers—political, economic, sexual, intellectual—that perpetuate the devil's lies and keep us in the dark, keep us stomping on each other, keep us at each other's throats, keep us seeing everyone else as the enemy so that we never stop to think that the real problem is the devil and his lies. So Paul reminds us.  The enemy is not flesh and blood.  Yes, other people enforce those systems.  Caesar believed the lie that he was the world's lord.  And his soldiers believed that lie too, when they arrested Christians and threw them to the lions.  But they were not the enemy; the lie was.  It still is.  They needed deliverance from it just like we do.  The enemy isn't Mark Carney or Donald Trump.  The enemy isn't greedy bankers or crooked businessmen or the people who run giant pornography websites.  It's not the abortionist or the therapist pushing gender ideology.  They're flesh and blood.  They bought the lie.  They need a gospel resuce just like we do.  And so Paul warns us, yes, there's a battle, put on the armour of God, and stand firm, but know your enemy.  Take your battle to the devil and the principalities and powers that perpetuate the lies.  Don't shoot their prisoners when what their prisoners need is to know the truth, the wisdom of God.  Brothers and Sisters, to fight them, to take the battle to flesh and blood, is just to fall prey to another lie of the real enemy.  Paul says that weird thing in verse 12, that these wicked spiritual elements are in the heavenly places, but I think his point there is that—as he said back in Chapter 2, we are seated in the heavenly places with the Messiah.  In his death and resurrection, Jesus won the decisive victory and now he's enlisted us, not to just sit in the church and be holy until he returns, but to be the new humanity who takes his new creation to the ends of the earth and, along the way, confronts the lies and the systems and powers that perpetuate them and declares that they have been defeated.  As Paul wrote to the Corinthians, “he must go on reigning until he has put all his enemies under his feet.”  Brother and Sisters, the church is his means to bring that day.  (See, this has turned out to be an Ascension sermon after all!) So, Paul goes on in verse 13, “For this reason, you must take up God's complete armour.  Then, when wickedness grabs its moment, you'll be able to withstand, to do what needs to be done, and still be on your feet when it's over.  So stand firm!”  Now, what is the armour of God?  Notice the echoes of Isaiah 11 here.  “Put the belt of truth around your waist; put on justice as your breastplate; for shoes on your feet, ready for battle, take the good news of peace.  With it all, take the shield of faith; if you've got that you'll be able to quench all the flaming arrows of the evil one.  Take the helmet of salvation, and the sword of the Spirit.” Notice that everything about this picture is defensive except the sword.  Again, the Messiah has already won the decisive victory.  He's won the ground.  Creation once again belongs to him.  Our job is to hold it against the enemy.  And, notice, as Paul has said before and as he says here in verse 10: We stand in God's power and might, not in our own.  We know what this power can do, because it's the same power that raised Jesus from the dead and now, as Paul has said over and over, we are “in the risen Messiah” and that makes us strong in the strength of his might.  There's an interesting parallel to this in Romans 4.  There Paul writes that Abraham was “strong in faith”, believing God's promise even though everything around him said not to trust this strange God.  He was strong because he trusted the God who had the power to accomplish what he had promised. Brothers and Sisters, we stand in that same faith, but unlike Abraham we have every reason to believe.  No one knew this God in Abraham's day.  You and I live with the witness of all the generations who have known and experienced this God ever since.  You and I live with the witness of the resurrection of Jesus, the greatest show of God's might in history and the event by which he has inaugurated his new creation.  If Abraham had reason to be strong in faith, we have reason to be even stronger.  So stand firm in the Messiah's battle and put on his armour to guard against the enemy who wants nothing more than to take back the ground he's lost to Jesus. As the Messiah puts on his armour for the battle in Isaiah, so should we.  It shouldn't be surprising that the first thing Paul says to put on is the truth.  All along he's been warning us not to believe the lies that have brought sin and death to the world.  All along he's warned us to be committed to the truth and not to be deceived by the lies around us.  In Isaiah 11:5 the Messiah puts on the belt of justice and faithfulness.  In the Greek “faithfulness” is translated as “truth”. The truth of God's creation and his new creation are the foundation of the gospel.  Isaiah saw the Messiah setting creation to rights, and to do that demands the truth to put an end to the lies.  The gospel proclaims Jesus' victory and the new creation that has come with him out of the tomb, the truth of the goodness of God's original creation and the truth of the goodness that he's now restoring it to.  Our calling now is to stand firm on that foundation and to wrap that truth around us like a belt.  The gospel is not about our feelings or our imaginations or what we think people will like or not like.  The gospel is about truth: God's good creation and Jesus' setting it to rights. But our main piece of defensive equipment is the breastplate—the breastplate of justice—or righteousness in some translations.  The Greek word means both.  Paul takes this image from Isaiah 59:17.  It's not just righteousness as we often think of it as moral goodness.  It's truly justice.  It's God's desire to see this broken world full of pain and tears truly set to rights.  In Isaiah 59 it's the divine warrior who goes out to bring God's justice to the world, but Paul understood that the divine warrior is Jesus the Messiah.  And he didn't go out to bash heads in order to bring justice.  He went in humility to the cross.  He gave his life to free us from sin and to wash away the stain of death, so that he could fill us with his Spirit and make us his temple.  And, in that, Paul's saying we're now called to follow in Jesus' steps to bring God's justice, his righteousness to the world as we live out Jesus' new—renewed—way of being human.  This is why Jesus talked in the Sermon on the Mount, about his people hungering and thirsting for justice.  It's our breastplate.  It's the thing staves off our own temptations to idolatry and greed that would otherwise cause us to bring more pain and tears into the world. And then the shoes of peace.  Another echo of Isaiah that Paul and the Jews knew so well: “How beautiful are the feet of the messenger who announces peace…who says to Zion, “Your God reigns.”  Except whereas for people like the old Paul, this had become a hope of violent military victory over the pagans, in Jesus peace has come through his resurrection.  The enemy did his violent worst, and Jesus has trounced him with life.  And now he commissions us to be his ambassadors, running to the world to announce that in the risen Messiah, the king has returned to establish the peace that Israel had so long hoped for and the peace that even us gentiles hope for, knowing that the world is not as it should be.  Put on your gospel shoes! And then the shield of faith.  Paul seems to have come up with this all on his own.  He pictured flaming arrows that would set an ordinary shield on fire, but there were things you could do to prevent that—like stretching water-soaked leather over your shield.  Faith is like that, says Paul.  The Messiah's faith and then our faith that answers in return.  Faith will protect you from the enemy.  Don't let go of it. And then, back to Isaiah 59:17, the helmet of salvation—the helmet of “rescue”.  The divine warrior has won the battle and rescued the captives.  Brothers and Sisters, we've been rescued by Jesus, put that helmet on not only to stand your ground, but as with all these things, when we take up the Messiah's armour, we take up the Messiah's task.  He's rescued creation from the devil and now we're part of the battalion called to keep the devil from taking creation back.  That helmet of salvation reminds us—maybe that's why Paul puts it on our heads—that the Messianic mission is ultimately a rescue mission—to rescue creation and to rescue humanity from the enemies lies. And then there's the one defensive bit of God's armour: the sword of the Spirit, which Paul says is God's word.  The word is the gospel, the good news of Jesus, crucified and risen.  The word that fulfils Isaiah 11:4 where the Messiah smites the earth with the rod of his mouth and slays the wicked with the breath of his lips.  His breath.  In both Hebrew and Greek the word for breath is also the word for spirit.  Brothers and Sisters, Paul knew that when he proclaimed the gospel, God's Spirit went to work: confronting idolatry with the true and living God and sinners with a message of hope.  The battle isn't won with violence.  It's won with the good news of the resurrection of Jesus from the dead.  But Paul knew, too, that if we're going to stand firm in the Messiah, and if we're going to put on his armour, we'd better be praying, too.  He continues at verse 18: “Pray on every occasion in the Spirit, with every type of prayer and intercession.  You'll need to keep awake and alert for this, with all perseverance and intercession for all God's holy ones—and also for me.  Please pray that God will give me his words to speak when I open my mouth, so that I can make known, loud and clear, the mystery of the gospel.  That, after all, is why I'm a chained-up ambassador.  Pray that I may announce it boldly; that's what I'm duty-bound to do.” The military imagery is still here.  Like a sentry on guard: stay awake and alert.  Pray and persevere.  Don't give up.  The lies will swirl around you like a hurricane, but stand firmly in the truth of God's new creation and pray.  Connect with him in that mysterious and inexplicable gift he's given us to speak with and to be in communion with him.  It's one of the main reasons he's given us his own Spirit.  And here, I think Paul is again thinking of Isaiah 59 and the divine warrior, driven by the Spirit.  “As for me, this is my covenant with them, says the Lord: my Spirit that is upon you and my words that I have put in your mouth shall not depart out of your mouth…from now on and forever” (Isaiah 59:21).  So pray.  Pray, pray, pray and pray that the Spirit will give you—will give us all—the boldness to speak God's word: his truth, his wisdom, his gospel into a world so desperately in need of them.  It doesn't matter if you're chained up for the gospel like Paul.  That's the gospel paradox.  God reveals his strength when we are at our weakest—just as he did at the cross. And then the last few verses of the letter.  Paul wraps things up saying, “It's important that you should know how things are with me, and what I'm up to; so our dear brother Tychicus will tell you about it.  He is a loyal servant in the Lord.  I've sent him to you with this in mind, so that you may know how things are with us, and so that he may encourage your hearts.  Peace be to the whole family, and love with faith, from God the Father and the Lord Jesus the Messiah.  Grace be with all who love our Lord, Messiah Jesus, with a love that never dies.” Tychicus is making the rounds to let them know what's up with Paul.  Again, Paul's said it several times: he's in prison.  We don't know what else beyond that Tychicus would have told them about Paul, but it's telling that whatever the news is, Paul expects them to be encouraged.  And it doesn't seem that it's news of a soon release.  I expect Paul would have mentioned something like that.  Instead, Paul seems to expect them to be encouraged by his chains.  Again, the opposition he's facing is a sign that the gospel and the Spirit are doing what they're supposed to do, that the gospel is marching on, that (so to speak) Aslan is on the move, and the principalities and powers feel threatened.  And that's good news.  So, knowing his brothers and sisters are standing firm and fighting the gospel fight, he wishes them peace and love with faith and grace—the heart of the gospel, the foundations on which God's new creation is being built. And then that last word.  I'll close with that.  To everyone who loves the Messiah: grace.  Grace with a love that never dies.  The Greek word literally means “immortality”.  Brothers and Sisters, this gracious love will never pass away.  When the battle is finally over, when we have fought the good fight, when we have stood firm and kept the faith, when the church has finally done what she was created to do and expanded God's temple until his presence, his wisdom, his glory have filled the whole earth and Jesus has made a final end of death itself, when we have done what our Lord has called us to do and find—maybe to our own surprise—that we're still standing on our own feet in those shoes of peace, when there are no more lies and Jesus is Lord, then our love for him—which may feel so imperfect and inadequate today—but our love for him that kept us strong through the storm and the battle, will turn out to have been only the beginning of the great gift of love that we will enjoy for ever in God's presence and in his creation set to rights, in that new heaven and earth in which there are no more pain or sorrows or tears or death, only grace and love. Paul began his letter by directing our gaze back before the foundation of the world and now he points forward to day when not only are all God's promises fulfilled, but when he himself sums up all things in heaven and earth himself, the fullness of all in all.  And here in the in-between, in the middle of the story we stand: rescued by love, given a new gospel life in love, equipped with God's word and God's Spirit in love, and filled with God's wisdom that, following Jesus, we will be the new humanity—the firstfruits of his new creation.  Not only for our sake, but for the sake of the whole word over which Jesus the Messiah is already ruling as Lord. Let's pray: O God, the King of glory, you have exalted your only Son Jesus Christ with great triumph to your kingdom in heaven: Do not leave us comfortless, but send us your Holy Spirit to strengthen us, and exalt us to that place where our Savior Christ has gone before; who lives and reigns with you and the Holy Spirit, one God, in glory everlasting.  Amen. [1] The Dead Sea Scrolls Study Edition, ed. F.G. Martinez and E.J.C Tigchelaar (Leiden: Brill, 1997), 109.

Amidst the turmoil and destruction of Jerusalem at the hand of the Babylonians, was God's desire still to save His people? John Morgan thinks so, and he talks about how that's still God's desire for us today. This and two other points we can learn from Israel's Babylonian Captivity on our latest episode!Part five of our monthly series, Preaching Through the Bible. Watch now!

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

Welcome to Day 2862 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2862 – Wisdom Nuggets – Psalm 126:1-6 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2862 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2862 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: The Song of Ascent – The Dream of Restoration and the Harvest of Joy In our previous episode on this grand expedition, we stood in the protective shadow of the cosmic center. We explored Psalm One Hundred Twenty-Five, where we learned a profound, stabilizing truth. We discovered that those who place their absolute trust in Yahweh take on the permanent, immovable qualities of Mount Zion itself. We marveled at the spiritual geography of the holy city, realizing that, just as the physical mountains surround Jerusalem, the Creator intimately and fiercely surrounds His people. We rested in the prophetic guarantee that the oppressive scepter of the wicked—the ruling power of the dark, rebellious principalities—has a strict expiration date. We anchored our souls in the unshakeable peace of God's protective perimeter. Today, we continue our upward climb on the ancient pilgrim trail, stepping into the seventh song of this magnificent collection. We are exploring Psalm One Hundred Twenty-Six, verses one through six, in the New Living Translation. As the weary travelers ascend the mountain pass, they raise their voices to sing a song of stunning contrasts. It is a song that looks backward with unbelievable, intoxicating joy, while simultaneously looking forward through the blurry lens of tears and sorrow. It is the ultimate anthem of the exile, beautifully capturing the tension of living in a world that has been saved, yet still waits for its final redemption. Let us step onto the trail, and listen to the song of the harvest. The first segment is: The Unbelievable Reality of the Cosmic Rescue Psalm One Hundred Twenty-Six: verses one through three. When the Lord brought back his exiles to Jerusalem, it was like a dream! We were filled with laughter, and we sang for joy. And the other nations said, “What amazing things the Lord has done for them.” Yes, the Lord has done amazing things for us! What joy! The stanza opens with a glorious, overwhelming memory of divine intervention. "When the Lord brought back his exiles to Jerusalem, it was like a dream!" To fully comprehend the sheer euphoria of this opening verse, we must remember the devastating reality of the Babylonian exile. The nation of Israel had been conquered, their holy city burned to ash, and the people violently dragged away into a foreign, pagan empire. In the context of the Divine Council worldview, this was not just a political defeat; it appeared to be a massive, cosmic victory for the kingdom of darkness. The rebel gods of Babylon seemed to have triumphed over the Creator. For seventy long, agonizing years, the Israelites wept by the rivers of Babylon, convinced that they would die in the suffocating grip of their captors. But then, the Sovereign of the universe moved His hand. He orchestrated the rise and fall of entire empires, moving the heart of the Persian king to release the captives. Yahweh reached into the dark, hostile territory of the disinherited nations, and He physically pulled His people out. The deliverance was so sudden, so massive, and so humanly impossible, that the returning exiles could hardly process reality. "It was like a dream!" Have you ever woken up from a nightmare, and felt that crushing wave of relief when you realized you were safe in your own bed? That is the exact emotion the psalmist is trying to capture. The rescue was so magnificent, it bypassed their logical comprehension. This supernatural deliverance produced an involuntary, physical reaction. "We were filled with laughter, and we sang for joy." The heavy, suffocating silence of their captivity was shattered by the ringing, defiant sound of holy laughter. Their joy was a weapon, actively testifying to the faithfulness of their King. And the surrounding pagan world was forced to watch. "And the other nations said, ‘What amazing things the Lord has done for them.'" This is a staggering moment of cosmic vindication. The surrounding nations, who were governed by the rebel, lesser elohim, had to publicly confess the supreme, unrivaled power of Yahweh. The dark, spiritual principalities were humiliated on the global stage. The pagan cultures looked at the joyful, returning exiles, and they had to admit that the God of Israel had orchestrated a masterclass of redemption. The rescue was so undeniable, that even the enemies of the cosmic order had to acknowledge the majesty of the Creator. The pilgrims echo this confession, turning it into a roaring anthem: "Yes, the Lord has done amazing things for us! What joy!" They look backward at the great salvation of their past, and they allow that memory to fuel their present journey. The second segment is: The Desperate Plea for the Desert Streams Psalm One Hundred Twenty-Six: verse four. Restore our fortunes, Lord, as streams renew the desert. Suddenly, the tone of the psalm shifts dramatically. The intoxicating laughter of the past fades, and the stark, difficult reality of the present moment sets in. The psalmist cries out, "Restore our fortunes, Lord, as streams renew the desert." Why this sudden plea for restoration, if they had already been rescued from exile? Because the ancient believers understood the tension of the "already, but not yet." Yes, Yahweh had miraculously brought them back to the physical city of Jerusalem. The great, initial rescue had occurred. But the world was still broken. The land was still devastated, the enemies were still lurking outside the walls, and the exhausting, grueling work of rebuilding their civilization lay before them. They had been delivered from the nightmare, but they woke up to a harsh, demanding reality. They needed a second wave of divine grace. Therefore, they pray for a restoration that is "as streams renew the desert." Other translations use the term, "like the watercourses in the Negev." The Negev is the arid, unforgiving, southern desert region of Israel. Most of the year, its riverbeds, or wadis, are completely dry, baked hard by the relentless sun. The landscape looks entirely dead, incapable of sustaining life. But when the seasonal rains finally fall in the distant mountains, something miraculous happens. Without any warning, a sudden, violent flash flood comes roaring down the dry riverbeds. The rushing waters carve through the parched earth, instantly bringing explosive, vibrant life to the desert. Dormant seeds sprout, and the barren wasteland is transformed into a blooming oasis overnight. This is exactly what the psalmist is asking God to do in the spiritual realm. He is saying, "Lord, our current circumstances feel like a dry, scorched desert. Our souls are parched. The work of rebuilding is draining our strength. We need You to send a sudden, overwhelming flash flood of Your Holy Spirit. We need the rushing waters of Your grace to carve through our spiritual drought, and bring vibrant, unexpected life back to our community." He is asking the Creator to intervene with the same undeniable power He used to bring them out of Babylon. The third segment is: The Grueling Warfare of the Sower Psalm One Hundred Twenty-Six: verses five and six. Those who plant in tears will harvest with shouts of joy. They weep as they go to plant their seed, but they sing as they return with the harvest. To illustrate the agonizing process of waiting for that restoration, the psalmist turns to the powerful, ancient metaphor of agriculture. "Those who plant in tears will harvest with shouts of joy." To a modern reader who buys their food at a grocery store, planting a garden is often a relaxing, pleasant hobby. But in the ancient Near East, planting was an act of desperate survival, fraught with terror and physical pain. We must view this through the lens of the curse in Genesis Chapter Three. The ground had been cursed, heavily contested by the forces of chaos. The earth yielded thorns, thistles, and hard, unforgiving rock. Imagine a poor, ancient farmer. The winter has been long, and his family's food supply is almost entirely gone. He holds a small, precious sack of grain in his hands. He could feed that grain to his starving children today, and satisfy their...

The Battle of Gog and Magog Ezekiel 38:1-3 “And the word of the Lord came unto me, saying, Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, And say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal.” This chosen text from the opening verses of Ezekiel chapter 38 serves as the foundation for our exposition of the battle of Gog and Magog. The prophecy spans Ezekiel 38 and 39, two chapters that form a unified oracle delivered by the prophet during the Babylonian exile. Ezekiel, whose name means “God strengthens,” was a priest carried into captivity in 597 B.C. alongside King Jehoiachin. His ministry, spanning roughly 593 to 571 B.C., addressed both the judgment upon Judah and the future restoration of God's people.    In these chapters, the Lord shifts from messages of immediate hope and restoration (as seen in Ezekiel 36–37) to a dramatic foretelling of an end-times invasion that will demonstrate His sovereign power over the nations.    The prophecy is set explicitly “in the latter years” and “latter days” (Ezekiel 38:8, 16), pointing to a future period when Israel has been regathered to her land.   By historical geography and biblical genealogy, we understand and believe Gog to be the leader of Russia and Magog as the country itself—Russia. This aligns with a careful reading of the ancient names in light of biblical genealogy, historical geography, and etymological connections preserved in early sources.    The prophecy is not vague symbolism but a specific geopolitical forecast involving a northern power and its allies descending upon a restored Israel.  The structure of the prophecy unfolds in clear stages. Here are the pertinent details presented as bullet points in the order they appear in the biblical text, each accompanied by its primary scripture reference: The divine summons to prophesy against Gog of Magog: The Lord commands Ezekiel to set his face against “Gog, the land of Magog, the chief prince of Meshech and Tubal” and to declare God's opposition (Ezekiel 38:1-3).   God's sovereign control over the invasion force: The Lord declares He will “turn thee back, and put hooks into thy jaws,” drawing forth Gog and his vast army of horses, horsemen, and fully armed troops (Ezekiel 38:4).   The composition of the multinational coalition: Persia, Ethiopia, and Libya join with shield and helmet; Gomer and the house of Togarmah from the north quarters come with all their bands, along with “many people” (Ezekiel 38:5-6).   • The command to prepare for battle: Gog and his company are told to be prepared and to act as a guard for the assembled forces (Ezekiel 38:7). The precise timing of the invasion: “After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them” (Ezekiel 38:8).   The nature and scale of the assault: The invaders ascend “like a storm” and cover the land “like a cloud,” with Gog and all his bands and many people (Ezekiel 38:9).   The evil thought that motivates the attack: At that time, thoughts will arise in Gog's mind: “I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, To take a spoil, and to take a prey…” (Ezekiel 38:10-12).   • The inquiry of observing nations: Sheba, Dedan, and the merchants of Tarshish with their young lions question the invaders' intent to seize spoil, silver, gold, cattle, and goods (Ezekiel 38:13). The confirmation of Israel's security at the time of attack: When God's people Israel dwell safely, Gog will know it (Ezekiel 38:14).   The geographic origin and military character of the force: Gog comes “from thy place out of the north parts,” with many people riding upon horses—a great company and a mighty army (Ezekiel 38:15).   • The divine purpose behind the invasion: God Himself brings Gog against His land so that “the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes” (Ezekiel 38:16). The ancient prophetic witness: God asks whether Gog is the one spoken of “in old time by my servants the prophets of Israel” (Ezekiel 38:17).   The unleashing of divine fury: When Gog comes against the land of Israel, God's fury rises; a great shaking occurs in the land (Ezekiel 38:18-19).   • The cosmic and terrestrial convulsions: All creatures shake at God's presence; mountains are thrown down, steep places fall, and every wall collapses (Ezekiel 38:20). Internal chaos and supernatural judgments: God calls for a sword against Gog throughout the mountains; every man's sword turns against his brother; pestilence, blood, overflowing rain, great hailstones, fire, and brimstone fall upon the invaders (Ezekiel 38:21-22).   The magnification of God's name: Through these acts, God magnifies and sanctifies Himself so that many nations know “that I am the Lord” (Ezekiel 38:23).     Turning to Ezekiel 39, the prophecy continues without break, detailing the complete destruction and its aftermath:   The repeated address and partial decimation: God again declares Himself against Gog and will turn him back, leaving only a sixth part, bringing him upon the mountains of Israel (Ezekiel 39:1-2).   The disarmament and slaughter of the army: God smites the bow from Gog's left hand and causes arrows to fall from his right; Gog and all his bands fall upon the mountains of Israel and are given to ravenous birds and beasts (Ezekiel 39:3-5).   Fire sent upon Magog and the isles: God sends fire on Magog and those dwelling carelessly in the isles (Ezekiel 39:6).   The sanctification of God's holy name in Israel: The Lord makes His name known in the midst of Israel and prevents further pollution; the heathen know He is “the Holy One in Israel” (Ezekiel 39:7).   The declaration that the day has come: “Behold, it is come, and it is done, saith the Lord God; this is the day whereof I have spoken” (Ezekiel 39:8).     The seven-year burning of weapons: Israel's inhabitants burn the shields, bucklers, bows, arrows, handstaves, and spears for seven years, using no wood from field or forest (Ezekiel 39:9-10).   The burial of the multitude: Gog and his multitude receive a place of graves in Israel—the valley of the passengers east of the sea, called the valley of Hamon-gog; it stops the noses of passersby (Ezekiel 39:11).   The seven-month cleansing process: The house of Israel buries them for seven months to cleanse the land; all the people participate, and men are employed continually to search and bury remains; a city is named Hamonah (Ezekiel 39:12-16).   The call to the great sacrificial feast: God commands every fowl and beast to assemble for a great sacrifice upon the mountains of Israel, to eat the flesh and drink the blood of the mighty, princes, rams, lambs, goats, bullocks, horses, chariots, and mighty men (Ezekiel 39:17-20).   The global recognition of God's glory: Through this judgment, God sets His glory among the heathen; the house of Israel knows He is the Lord their God from that day forward (Ezekiel 39:21-22).   The explanation to the nations: The heathen learn that Israel went into captivity for their iniquity, but God now hides His face no longer and pours out His Spirit upon the house of Israel (Ezekiel 39:23-29).     This ordered sequence reveals a meticulously orchestrated drama in which human aggression serves divine purpose. Let us now develop these details more fully, verse by verse and concept by concept, so that the exposition remains clear yet grounded in scholarly observation.   The opening command in Ezekiel 38:1-3 is striking in its directness. The Hebrew phrase “set thy face against” (sim paneyka) is a technical prophetic expression used elsewhere in Ezekiel to denote focused opposition (see Ezekiel 4:3; 6:2).    Gog is not merely a title but the personal name of the leader; Magog is the land—identified here as Russia. Scholarly support for this draws first from Genesis 10:2, where Magog appears in the Table of Nations as a son of Japheth.      The first-century Jewish historian Flavius Josephus explicitly links the descendants of Magog to the Scythians, a fierce nomadic people inhabiting the region north of the Black Sea and Caucasus Mountains—the very territory that became southern Russia.    Early Greek writers such as Hesiod (7th century B.C.) made the same identification. The phrase “chief prince of Meshech and Tubal” further specifies the geographic origin.    The Hebrew “nasi rosh” is best rendered “prince of Rosh,” where “Rosh” is widely understood by many expositors as an ancient designation for the people who later became known as Russians (the name “Rus” appearing in 10th-century sources). Meshech and Tubal, also Japhethite descendants, are associated with regions that later developed into areas around Moscow and Tobolsk.    Thus, the leader Gog emerges from the far northern power of Russia, heading a coalition that includes ancient names now corresponding to modern Iran (Persia), parts of Africa (Ethiopia/Cush and Libya/Put), and northern allies (Gomer and Togarmah, often linked to regions in modern Turkey).     God's control is absolute: “I will put hooks into thy jaws” (Ezekiel 38:4).    This vivid metaphor, drawn from ancient Assyrian and Egyptian practices of leading captives with hooks through the lip or nose, underscores that even the most powerful ruler moves only at the sovereign direction of the Lord.  The army is described with military precision—horses, horsemen, bucklers, shields, swords—reflecting the cavalry-heavy forces of ancient northern steppe peoples, yet the language accommodates any future mechanized equivalent. The coalition's preparation (Ezekiel 38:7) is ironic; they ready themselves, yet they are merely instruments.   The timing is critical and repeated for emphasis: “in the latter years” and “latter days” (Ezekiel 38:8, 16).    Israel must first be “brought back from the sword” and “gathered out of many people” to dwell “safely” on the mountains once waste (Ezekiel 38:8).    This regathering, described in Ezekiel 36–37 as a national resurrection, has its modern counterpart in the return of the Jewish people to their ancestral land. At that moment of apparent security—unwalled villages, no bars or gates (Ezekiel 38:11)—Gog conceives an “evil thought” of plunder.    The motive is economic and strategic: spoil, prey, cattle, goods, silver, and gold (Ezekiel 38:12-13). Observing merchant nations (Sheba, Dedan, Tarshish) question but do not intervene, highlighting the isolation of the attack.   The invasion route is unmistakable: “out of the north parts” (Ezekiel 38:15; 39:2). In biblical geography, “the north” (tsaphon) frequently denotes the direction of ultimate threat (Jeremiah 1:14; 4:6), and from Israel's perspective, the extreme north aligns precisely with Russia's latitude. The force is massive—“a cloud to cover the land” (Ezekiel 38:9, 16)—emphasizing overwhelming numbers.   Yet the true actor is the Lord Himself. He brings Gog against His land precisely “that the heathen may know me” (Ezekiel 38:16). The prophecy echoes earlier oracles (Ezekiel 38:17), indicating this event fulfills long-standing warnings. When the attack begins, divine fury erupts (Ezekiel 38:18).      The “great shaking” (ra'ash) is both literal earthquake and cosmic upheaval (Ezekiel 38:19-20), reminiscent of theophanies at Sinai and in the prophets. Internal confusion turns the invaders' weapons against themselves (Ezekiel 38:21), while supernatural plagues—pestilence, blood, rain, hailstones, fire, and brimstone—complete the rout (Ezekiel 38:22). The purpose is unambiguous: “Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations” (Ezekiel 38:23).   Chapter 39 intensifies the judgment. Only a sixth part survives the initial onslaught (Ezekiel 39:2). The army falls on Israel's mountains and open field, becoming food for birds and beasts—a reversal of the sacrificial imagery used against Israel earlier in the book (Ezekiel 39:4-5). Fire falls on Magog itself and the “isles” (coastal or distant lands), signaling global repercussions (Ezekiel 39:6). Israel's seven-year burning of weapons (Ezekiel 39:9-10) and seven-month burial operation (Ezekiel 39:11-16) portray the totality of victory and the thorough cleansing of the land. The valley of Hamon-gog (“the multitude of Gog”) and the city Hamonah become monuments to the defeat. The great sacrificial feast (Ezekiel 39:17-20) echoes the language of Isaiah 34 and Revelation 19, portraying the invaders' destruction as a divine banquet for creation.   The theological climax is restoration and recognition. Israel knows the Lord is their God from that day forward (Ezekiel 39:22), and the nations understand the reason for past captivity and the reality of present divine intervention (Ezekiel 39:23-29). The outpouring of the Spirit seals the renewal.   In summary, this prophecy reveals the Lord's absolute sovereignty over history. A Russian-led coalition, drawn irresistibly southward in the latter days against a restored and apparently secure Israel, meets catastrophic judgment on the mountains of Israel. The event is not the final battle of history (that occurs later, after a thousand years, in Revelation 20:7-9), but a distinct pre-millennial demonstration that the God of Israel alone is Lord.    The details—names, geography, timing, motives, and judgments—cohere with remarkable precision when read in their plain, grammatical-historical sense. The prophecy calls every reader to recognize the God who controls nations, judges evil, and restores His people.        It stands as both warning and comfort: no alliance, however vast or northerly, can thwart the purposes of the Almighty.

Never join a cult designed for 144,000 people. In this one, Ian and Liv talk about a shockingly recent cult, where the leader was not only a crazy white lady, but also an alcoholic, conspiracy theorist, and an abusive thief. Her followers were tricked into giving everything they owned,and it was all for the false promise of taking up residency in the 5th Dimension with Robin Williams, Jesus Christ, Whitney Houston, Buddha, and Trump. Clearly, this is all very legitimate. Also, Liv endorses pickle ball. Ian aspires to be a Babylonian whore. Dakota thinks this is all bullshit.

Reading Jeremiah 52:1-34 as we bring our study of Jeremiah to a close, being told once again about the fall of Jerusalem by the hands of the Babylonians, as God foretold. Visit wwutt.com for all our videos!

The Coming Strong Delusion | KIB 530 Kingdom Intelligence Briefing Description: In Episode 530 of the Kingdom Intelligence Briefing, Dr. Michael and Mary Lou Lake tackle one of the most sobering prophetic warnings in Scripture: the coming "strong delusion" spoken of in 2 Thessalonians 2.   Dr. Lake provides a deep theological and Greek word study analysis of 2 Thessalonians 2:9–12, revealing how the Antichrist system will operate through counterfeit spirituality, false signs and wonders, technocratic deception, and a global rebellion against the truth of God's Word. The discussion connects Genesis 3, Genesis 6, Nimrod, Mystery Babylon, transhumanism, Freemasonry, UFO phenomena, AI, and the coming Beast System into one prophetic framework.   Mary Lou shares urgent insights regarding spiritual warfare, the Queen of Heaven system, Masonic symbolism, covenant prayer, and the importance of magnifying the Lord in the midst of increasing fear and deception. Together, they warn that modern Christianity's obsession with emotionalism, entertainment, and signs without discernment has prepared many for end-time deception.   This powerful briefing calls believers back to: Covenant fidelity Biblical discernment The fear of the Lord Obedience to God's commandments Submission to the Lordship of Jesus Christ   As the world races toward the final global system described in Revelation, now is the time to stand firm in truth and refuse the lie.   Prepare yourselves for Spirit-filled teaching. Timeline of Topics Discussed 00:00 – Opening remarks and KIB introduction 01:57 – Reports of mysterious government meetings and the floating eight-pointed star 02:32 – Queen of Heaven symbolism and spiritual implications 03:00 – Prayer for Arizona heat, Hantavirus concerns, and national events 03:45 – May 17 National Day of Prayer and rededicating America to God 05:00 – "Magnify the Lord" and overcoming fear in the last days 06:30 – UFO manifestations, demonic activity, and spiritual authority in Christ 08:00 – Masonic symbolism connected to the Statue of Liberty and master numbers 10:00 – Introduction to 2 Thessalonians 2 and the Strong Delusion 11:30 – Satanic counterfeit spirituality and the rise of the Antichrist system 13:00 – Pharaoh, Egypt, and biblical patterns of judicial hardening 16:00 – Genesis 3, Genesis 6, Nimrod, and the final rebellion 17:00 – Transhumanism, genetic modification, and pseudo-immortality 20:00 – Covenant obedience and resisting Babylonian culture 21:00 – The Antichrist as a counterfeit messiah 23:00 – Islam, false eschatology, and counterfeit Jesus narratives 26:00 – Techno-sorcery, AI, and supernatural deception 29:00 – False signs and wonders in the last days 31:00 – Entertainment Christianity, and emotional manipulation 34:00 – Why manifestations do NOT validate truth 36:00 – Moses, Pharaoh's magicians, and counterfeit miracles 38:00 – Freemasonry, generational attacks, and healing testimony 42:00 – UFO mythology, Watchers, and global deception systems 45:00 – Rejecting Torah and the danger of antinomianism 48:00 – The "strong delusion" and "the lie" in the Greek text 50:00 – Nimrod, Nebuchadnezzar, and humanity becoming "gods" 55:00 – Characteristics of the final Beast System 57:00 – Why modern churches are vulnerable to deception 59:00 – Discernment, holiness, and the fear of the Lord 1:01:00 – Jesus as Yahweh revealed in the flesh 1:06:00 – Mary Lou's prophetic dream regarding the Beast System 1:08:00 – Standing faithful to Christ in the last days 1:10:00 – Joshua's challenge: "As for me and my house…" 1:11:00 – Prayers for restoration, awakening, and end-time harvest SEO Hashtags: #KingdomIntelligenceBriefing #DrMichaelLake #StrongDelusion #Antichrist #MysteryBabylon #EndTimes #BibleProphecy #SpiritualWarfare #QueenOfHeaven #FalseSignsAndWonders #Freemasonry #Transhumanism #UFODeception #BiblicalTruth #LastDays #Revelation #2Thessalonians #BiblicalLifeTV #Watchers #BeastSystem

Gaius and Germanicus debate in their favorite wine bar by the Thames, in Londinium, Spring 92 AD. This discussion examines the metamorphosis of the American Republic into an Empire by analyzing the symbolic use of architecture and statuary. The hosts reflect on the "emperor's" recent unveiling of a golden statue of himself at a golf course, capturing his image following an assassination attempt. Germanicus identifies this as a "lineal connection to Rome," specifically the period when emperors began to ascend into godhood to legitimate their authority—a shift from the early republic's focus on celebrating civic heroes like George Washington. While Washington rejected kingship and was memorialized by a sacred obelisk, modern leaders are seen as adopting "Egyptian or Babylonian-like" temple tropes, such as presidential libraries. The conversation further critiques the "emperor's" plan to build an "arch of exaltation" and a massive ballroom in Washington D.C. Unlike classical Roman arches that celebrated state victories with balanced proportions, this proposed arch is described as a narcissistic extrapolation that lacks a compelling rationale and ignores traditional aesthetics. Finally, the hosts discuss the symbolism of gold, noting its association with the "Sun King" Louis XIV rather than traditional Greco-Roman statuary, suggesting a drift toward monarchical and discontinuous design. (1/3)1583 LIVY

WELCOME to Talk 4 of our series, HOW DID WE GET HERE? Making Sense of Life When Everything Falls Apart—A Bible Study on The Exile. Before the Exile, the Jews lived in Jerusalem, Israel, part of the Promised Land, the land God awarded to Abraham. But in 587 B.C., the superpower of the time, Babylon, invaded their city. So far, we talked about… Talk 1: The Waiting Room Talk 2: The Gift of Lament Talk 3: Reframing Your Life The Israelites faced two ways to respond to the Babylonian conquest: Rebel Compromise But in Talk 4, we talk about the The Third Way: Follow God yet bless their enemies. Because they did not obey the king, three of the leaders were thrown into a fire. But the King saw the three men unharmed, walking around the fire with a fourth man who “looks like a son of the gods.” The key message? God is in the fire.

WELCOME to our exciting new series, HOW DID WE GET HERE? Making Sense of Life When Everything Falls Apart—A Bible Study on The Exile. The Exile is about the Babylonian conquest of the Kingdom of Judah, led by King Nebuchadnezzar II. It occurred in major waves between 597 and 586 BCE. It resulted in the destruction of Jerusalem, the razing of Solomon's Temple, and the forced exile of the Jewish population to Babylon. This period, known as the Babylonian Captivity, lasted until the Persian conquest in 538 BCE. The Jewish Exile lasted for 70 years. Our Lord Jesus had the Cross as His Waiting Room. The key message of Talk 1 is: God is in your Waiting Room.

EXILES | LIVING AS OUTSIDERS FOR GOD'S KINGDOM This week Cory introduced Exiles, a journey through 1 Peter unpacking what it means to follow Jesus as outsiders in a Babylonian world. As God's elect, we are chosen for His mission. As Exiles, we are called to faithfully engage the world, not retreat from it, as living previews of His kingdom. Exiles is a 12-week journey through 1 Peter looking at what it means to follow Jesus in a world where we increasingly feel like outsiders. Rather than seeing this tension as a problem, Scripture shows it is the normal shape of life for those who belong to God's kingdom. As citizens of the kingdom of God, we are called to witness to His reign in the world through faithful presence, courageous love, and enduring hope. This series invites us to live as a distinct people whose lives point others to Jesus in a world that is not yet restored and made new.Scattered Exiles1 Peter 1: 1-2Cory Kasperson | Next Gen Pastor5.10.2026

→ Watch on YouTube → Detailed Show Notes → Timestamps: (00:00) There is evidence that the Five Books of Moses and specifically the Book of Deuteronomy were edited both before and during the Babylonian captivity, around 600 B.C.(03:14) Many scholars see Deuteronomy as the “Book of the Law” that was discovered during Josiah's reign from 640-609 B.C.(06:15) Examples of additions and redactions which demonstrate the history of the text.(12:54) The Book of Mormon and the New Testament bring balance to the religious reforms during Josiah's reign.(15:35) The Deuteronomistic History is a term used in modern biblical studies to describe the books of Deuteronomy, Joshua, Judges, 1-2 Samuel and 1-2 Kings. The Deuteronomistic History portrays a cohesive view of Israel.(18:46) Lehi and Nephi were at odds with the Jews at the time they left Jerusalem in 600 B.C. Examples from the Book of Mormon show how prophets disagreed with some of Deuteronomy's ideas.(23:26) Deuteronomy centralizes worship and prohibits any altars outside of the temple. Visionaries were denigrated, yet Nephi knew the mysteries.(25:42) Deuteronomy focuses on the Abrahamic Covenant and stresses that Israel is to remember the Lord.(32:39) Deuteronomy has covenant renewal ceremonies and is constructed in the pattern of an ancient Near Eastern vassal treaty. This pattern is also used in King Benjamin's speech in Mosiah 1-6.(38:22) The scattering and gathering is prophesied in both Deuteronomy and the Book of Mormon. God wants to bring Israel back home.(46:12) Deuteronomy 31.6 shows a direct connection to the Book of Joshua. Blessings for keeping the commandments can be seen as a generational promise, not necessarily a 1:1 relationship. The Gospel of Jesus Christ is not a “cosmic vending machine.”(48:53) Both Deuteronomy and the Book of Mormon are writing with the future in mind, knowing that their discovery will bring religious reform.(51:14) Both books warn of the pride and destruction that can come with prosperity.(55:28) Moses “dies,” and the text of Deuteronomy says his sepulcher is not known. The Book of Mormon teaches that Moses was translated. Josephus' history says he disappeared in a cloud. The New Testament shows Moses appears at the Mount of Transfiguration.(1:02:01) As a resurrected being, in April 1836, Moses came to Joseph Smith to give him the keys of the gathering of Israel. In this way, we are all connected to Moses and his mission. As modern day Israel, we carry the torch of Gospel light and are commanded to spread the Gospel. → For more of Bryce Dunford’s podcast classes, click here. → Enroll in Institute → YouTube → Apple Podcasts → Spotify → Amazon Music → Facebook The post Ep 371 | Deuteronomy, Come Follow Me 2026 (May 11-17) appeared first on LDS Scripture Teachings.

Honoring Leadership Authority (2) (audio) David Eells, 5/6/26 Precious Father, we thank You so much for opening our understanding so that we can cooperate with You in these days to come. Lord, put a sense of Your sovereignty in us that we might know that You are in control of all these things, and that history repeats because there's only One mind in control, and that is Yours, and that we can put our trust totally in You. You are teaching us not to lean upon the arm of the flesh, or the strength of man, but to lean on You in faith, to trust in You as our Savior in all things. And we thank You, Father. Lord, this teaching of honoring leadership authority certainly puts us in a position of weakness, where we need to trust in You to be our defender. And we thank You, Lord, that You are omnipotent, You are all-powerful to take care of Your people, to defend them, and provide for them. And we thank You, Lord. We can trust You. We thank You, Lord. Hallelujah! Amen.  In thinking on Revelation 13, how in verse 7 that the beast is making war on the saints, He commands the saints that if any man shall kill with the sword, with the sword must he be killed. The Lord has put us in a position of weakness. Here, the beast is making a physical war on the saints, but they can't do any physical warfare. They need to fight using the sword of the Spirit, which is the Word of God, and trust God as Savior.  And it wasn't any different with Jesus. He said to Peter and the disciples, Mat.26:52 Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword. In the next verse, He said He could call down twelve legions of angels, if he really wanted to fight. He trusted Himself to God as Savior. We just looked at quite a few promises to the people who will not go out and fight with the beast. And on the other hand, God made quite a few very ominous threats to those who do. There's a revelation in Ezekiel 17, which I'll just touch on. Here's a parable that the Lord gave to me through the word of knowledge, which helped me to understand what was being said. Israel in this story was between two great eagles. One of them was Babylon, and the other was Egypt. Except that the Father pointed out to me that these two eagles represented the same country. And that Egypt here represents a bondage that God's people were to forsake. He forbade them from ever going back to Egypt. And what He meant was Egypt represented the old man in their baptism in the Red Sea. The old man died, and He never wanted them to go back to being in bondage to the old man, or to trust in the strength of Egypt, as He said in Isaiah 30. So you can understand that the beast kingdom, the Great Eagle that was ruling over the nations, at that time was literally Babylon. It was the head of the nations, just like America is today, as the Great Eagle. The Lord showed me in Ezekiel 17 that a civil war would come in which the Great Eagle would be pitted against the Great Eagle. And that's the story here in Ezekiel 17, and many people have never actually seen that, but once it's pointed out to you, it's very clear. Babylon was bringing God's people under dominion. It was taking authority over them, taking their freedom from them. They had their own country, they were free, but now they were coming under the dominion of Babylon. Much like Christianity has been in freedom. But increasingly, we see that it has come under the dominion of the beast, and many laws are taking away Christian freedoms. And that's the parable here. So when He speaks about making a covenant with Israel, He's talking about the end time covenant. Ezekiel represented the Man-child of Revelation 12. Ezekiel was caught up to the throne of God. He saw God. He was ordained of the Lord there, and he received an anointing there in Ezekiel 2, verse 1. When this happened, he immediately began to be called the Son of Man, like Jesus, Who was also the Man-child. Throughout the whole Book of Ezekiel, he's called the Son of Man. The ministry of the Man-child is going to be opposed by the apostate church. The Jews wanted Jesus to fight with Rome, but He would have nothing of it. His battle was always with the Pharisees and the Sadducees. He didn't want any battle with Rome whatsoever. Rome had been given authority over Israel because Israel was rebellious, and Jesus wasn't going to go against His Father. It's the same situation with Ezekiel. He was trying to tell them not to fight with the king of Babylon. Like Jesus and Jeremiah, his battle was with the apostate leadership of God's people.    Let's start in Eze.17:11 Moreover the word of Jehovah came unto me, (he's warning the people) saying, 12 Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon. (Well, this literally was Jehoiachin, who was the king when Babylon came, and took him, took the princes, and thousands of God's people away to Babylon. But then he did something else.) 13 And he took of the seed royal, and made a covenant with him; he also brought him under an oath, and took away the mighty of the land;  So here's the word ‘covenant', and the Lord showed me in previous revelations that this person was Zedekiah. His administration was the one that the king of Babylon set up. He took of the seed royal, and he made him a ruler over Israel, and He made a covenant with him. Now, I believe that this first part of Jeconiah and that whole leadership being taken into bondage has already happened. I believe where we're headed now is the covenant, and the covenant was made with the Zedekiah administration.  A bondage of the world beast of seven heads and ten horns is coming. I'm going to share a portion of what this ‘taking into bondage' represents, which will be a time in our day. The name of the article is Baiting the False Prophet. Ecc.3:15 That which is hath been long ago; and that which is to be hath long ago been: and God seeketh again that which is passed away. Our modern-day revival of the Roman Empire, the U.S. over the Alliance of Nations, is doing exactly what Constantine did to unite the earth. Those false prophets sat at Constantine's table, and a modern-day false prophet leadership will sit over the Alliance of Nations. A modern equivalent or type has happened. The Reverend Sun Myung Moon, was the leader of the Unification Church. And he claimed that Christ failed in His mission, that he himself was the new Messiah who had come to finish the job and to unite the world through uniting religious forces. Almost all of the well-known evangelical Christian leaders and their organizations were beholden to this man. It was not by accident, it's was by design. He took his work very seriously. As a billionaire, he targeted these influential leaders with the hook and bait of bailouts and grants and political power and prestige, and so on. I couldn't believe how these men showered admiration for this lost man. He brought them what they lusted for while unifying them through his related organizations: the Council of National Policy, the Coalition for Religious Freedom, the Council of 56 of the Religious Roundtable, and others. It is here that he associates them with the leadership of the Central Intelligence Agency, the Council of Foreign Relations, the Trilateral Commission, Freemasonry, all closely tied to the Bilderbergers. Do you think this couldn't happen again on a larger scale?This shadow government was joining the leaders of apostate religions together as a false prophet of unity to the masses of Christians who don't know that they, as a harlot, were being sold into bondage to the beast. History repeats as the apostate leaders were set at Constantine's Round Table to build an end-time Catholic or Universal Church. In like manner, Babylon took the leadership of God's people captive and made a covenant with them. I give these verses Eze.17:12 Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon. (and that was Jehoiachin or Jeconiah; His name has been used in those two different ways. That's just a different version of the same name.) But then, in verse 13, where we just read, he raised up one of the royal lineages and made a covenant with him. Before I read that, I want to read this. An assortment of other ecumenical movements has worked on the whole religious world to bring this unity to pass. In other words, we see in the United States that this has been an effort for many years but not only that, it's happened around the world. The United Religions Initiative was putting together a UN of all religions worldwide called United Religions in their hope of bringing peace And Dominion. Like Constantine formed to make peace between the religions to bring peace to the world. George Bush, along with influential people like billionaire George Soros, the Dalai Lama, and Reverend Moon, threw their weight behind the UR. And all of this was in preparation for a US/UN/UR type Roman Empire. So they are lusting for a one-world religion, and they are capturing, through devious means, these people who have found themselves in trouble, money-wise. As we have seen “the things that have been shall be.  Reverend Moon, who's actually acting for this shadow religious beast government, under the tutelage of the CIA got the leaders out of trouble. So that makes them beholden unto him. All of these historic examples and more have come as a type for the future. Thank God their efforts failed for the time was not yet. This second part is yet to come, and that is verse 13 And he took of the seed royal, and made a covenant with him (that was Zedekiah); he also brought him under an oath, and took away the mighty of the land. And so, when I reached this point, the Lord asked me a question when I got to verse 13, and He said, “In how many verses is the word covenant mentioned?” So I started in verse 13, and as I read, I counted and discovered that it was seven verses. And He pointed out to me that that represented the seven years of the covenant. The word covenant is used in seven verses here. And then He asked me, “How many verses until the covenant is broken?” And I counted, and it was about three and a half, in the middle of the sixteenth verse, where he says, Covenant he brake. And then He asked me, “How many times ‘covenant' is spoken in those seven verses?” And it was spoken six times, the number six is the number of the beast and the number of the covenant. Well, I think it's pretty neat. Reading on, He speaks about the covenant, and also about this puppet of the seed royal that the king of Babylon made the covenant with, that he's the one who broke the covenant and rebelled to fight against the great eagle king of Babylon. And not only that, he went to the great eagle of Egypt to seek help, strength, horses, and so on, to fight with the king of Babylon. Well, that was a very bad thing to do, because Babylon was already conquering Egypt at the time. So there really wasn't going to be any help from Egypt. They put themselves in a very bad position, because now the king of Babylon was making war upon them. And he tells them that they won't escape. You can read it for yourself when you get time.  But he also said in Eze.17:19 Therefore thus saith the Lord Jehovah: As I live, surely mine oath that he hath despised, and my covenant that he hath broken, I will even bring it upon his own head. The Lord is saying that these people who fought against the king of Babylon were breaking His covenant. Now, He wasn't talking about the beast covenant being His covenant. He's talking about this being His covenant, the Word of God, and His commands. They had been commanded to submit to the king of Babylon (for chastening) and not to fight with him, and they broke their covenant with God.  And he went on to say that these people who fight against the king of Babylon are just like those who will fight against America, in verse 20 And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will enter into judgment with him there for his trespass that he hath trespassed against me. 21 And all his fugitives in all his bands shall fall by the sword, and they that remain shall be scattered toward every wind: and ye shall know that I, Jehovah, have spoken it. Meaning that those who fight against Babylon, this is the promise that God makes to them. This is a type and a shadow. “That which hath been is that which shall be” … (Ecc.1:9) This is a type and a shadow for our day and the seven-year covenant and what's about to happen when God's people rise up to fight, trusting in the arm of the flesh, because of the mark of the beast. Many other “Christians” will just take the mark to hold on to their standard of living. As we saw, submit does not mean to take the mark. This will cause a civil war in the midst of the Great Eagle kingdom and the Christians will lose as our text proves. The mark is to separate the wheat from the tares for the end approaches. Those without faith in God will take the mark. But a new leadership is being raised up to give last minute understanding to many rebels. 22 Thus saith the Lord Jehovah: I will also take of the lofty top of the cedar, and will set it; I will crop off from the topmost of its young twigs a tender one, and I will plant it upon a high and lofty mountain: That's talking about the Man-child ministry; it was Jesus in His day, and then Jesus in the Man-child ministry in our day as history repeats on a larger scale. The mountain is spiritual Mount Zion. Rev 14:1  And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand (man-child), having his name, and the name of his Father, written on their foreheads. (the mark of God)… 4  These are they that were not defiled with women (False sects of Christianity.); for they are virgins (Having not received the seed or word of man). These are they that follow the Lamb whithersoever he goeth. These were purchased from among men, to be the first fruits unto God and unto the Lamb.  So, going back to this Jehoiachin administration and the administration that was taken out of that, the Zedekiah administration, and we go to 2 Kings chapter 24, we can see the whole story. And it shows there are two different people: those who rebel and those who don't. He makes promises to those who don't, and He makes judgments upon those who rebel. This is a type and a shadow for our day and what's about to happen. 2Ki.24:10 At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged. And verse 14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land. (This was in the time of Jehoiakim, when they were taken captive, and when Babylon invaded.) 15 And he carried away Jehoiachin to Babylon; and the king's mother, and the king's wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon. 16 And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon. 17 And the king of Babylon made Mattaniah, Jehoiachin's father's brother, king in his stead, and changed his name to Zedekiah. (which means, ‘Yah is might'. This guy felt like he needed to exercise his might against the king of Babylon. They were the people of God, and they thought they didn't deserve this. But Jeremiah, Ezekiel, and the writer of Kings here believed that they did deserve what was happening because it was because of their rebellion. This caused God to deliver them over to the king of Babylon. They felt like they should fight to deliver themselves. In other words, to trust in the arm of the flesh, to go back down to the eagle of Egypt, and let the old man rule.) 18 Zedekiah was twenty and one years old when he began to reign; and he reigned eleven years in Jerusalem… And verse 20 For through the anger of Jehovah did it come to pass in Jerusalem and Judah, until he had cast them out from his presence. And Zedekiah rebelled against the king of Babylon. So this is the same place we were in Ezekiel when the covenant was made. He made a covenant with Zedekiah and the people of Israel. They broke it, and rebelled, and they fought. And Jeconiah or Jehoiachin (the same king), and his followers were taken into bondage.  And I want to tell you that the leadership of Christianity will repeat history. They will be taken into bondage except for the righteous. And we're coming to the time of this covenant and this civil war that's about to happen during the time of the Great Eagles. And Zedekiah here represents that apostate ministry. It was said of both Jehoiachin and Zedekiah that they did that which was evil in the sight of the Lord. These were evil kings who rebelled against the Lord. And it's the same today. The leadership of God's people is evil as it was in Jesus' time. They have departed from the word of the Lord and done their own thing. And 2Ki.25:2 So the city was besieged unto the eleventh year of king Zedekiah. 3 On the ninth day of the fourth month the famine was sore in the city, so that there was no bread for the people of the land. In their rebellion, God did not defend them, He wasn't preserving them, or feeding them, and He wasn't taking care of them because they had rebelled. He had given them the order to submit, which they hadn't done.  And it reminded me of the apostates who had rebelled against him in Isa.65:12 I will destine you to the sword, and ye shall all bow down to the slaughter; because when I called, ye did not answer; when I spake, ye did not hear; but ye did that which was evil in mine eyes, and chose that wherein I delighted not. (Listen to this now.) 13 Therefore thus saith the Lord Jehovah, Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be put to shame; 14 behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall wail for vexation of spirit. See, this is the exact same thing he says about those who rebel against the king of Babylon and those who don't. He threatens those who rebel with starvation, hunger, and so on. And they eventually flee their land into the nations, and they don't escape even then. This war is going to be totally lost by those who call themselves Christians who stand up to fight will lose this war badly. They're going to be scattered among the nations. And verse 4 Then a breach was made in the city, and all the men of war fled by night by the way of the gate between the two walls, which was by the king's garden (now the Chaldeans were against the city round about); (the Babylonians, the Great Eagle.) and the king went by the way of the Arabah. 5 But the army of the Chaldeans pursued after the king, and overtook him in the plains of Jericho; and all his army was scattered from him. 6 Then they took the king, and carried him up unto the king of Babylon to Riblah; and they gave judgment upon him. 7 And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon. Now, the ultimate end of this situation was that these people were the harlot. I'm sure they considered themselves the people of God, but you remember in Revelation 17, at the end of the tribulation, the beast burned the harlot with fire. And it is the same thing here. 8 Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem. (apostate Jerusalem) 9 And he burnt the house of Jehovah, and the king's house; and all the houses of Jerusalem, even every great house, burnt he with fire. 10 And all the army of the Chaldeans, that were with the captain of the guard, brake down the walls of Jerusalem round about. We see the same story in Jeremiah 24. First, a couple of verses in chapter 23, he said, Jer.23:39 … and I will cast you off, and the city that I gave unto you and to your fathers, away from my presence: Now, why is it in some of the beast attack types, like Assyria, do the people of God escape? Let me read this to you: 2Ch.32:22 Thus Jehovah saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all others, and guided them on every side. 23 And many brought gifts unto Jehovah to Jerusalem, and precious things to Hezekiah king of Judah; so that he was exalted in the sight of all nations from thenceforth. Now, there's the seven-headed beast. Well, Assyria was one of the heads, and Babylon was one of the heads. Egypt, Assyria, Babylon, Media-Persia, Greece, Rome, and revived Rome. It's a seven-headed beast. So all of those kingdoms were types and shadows of this end time corporate beast. So how come we see that the time of the Assyrian beast, Jerusalem, and their king were righteous, and they're the only ones that are preserved. Whereas in the time of the Babylonian beast Jerusalem and their king were taken captive? Because we're talking about two different leaderships. God is saying that the backslidden leadership of apostate Jerusalem is going into judgment. And everybody who follows them will follow them into judgment. At the same time, there is a good leadership over the people of God. There is a real Jerusalem, which is the heavenly Jerusalem. So, these people are going to be defended by God; the others are not. That's the difference. There's one unregenerate Jerusalem, as the leadership of God's people, and there's a regenerate. Each one of those beast empires has a type and a shadow for the end time that fits into it. So in Jeremiah chapter 23, He says he's going to cast those apostates off, out of His presence. And Jeremiah, here, represents the Man-child ministry; he's speaking against the rebels, like Ezekiel was doing. What was Jesus doing? Speaking against the rebels like Barabas. Resist not him that is evil, love your enemy, do good to those who despitefully use you, etc. Now, Jer.24:1 Jehovah showed me, and, behold, two baskets of figs set before the temple of Jehovah, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon. 2 One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad. 3 Then said Jehovah unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the bad, very bad, that cannot be eaten, they are so bad. 4 And the word of Jehovah came unto me, saying, 5 Thus saith Jehovah, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good. The whole government of America is going to take more authority over Christianity in general. Have you seen that the Christians have lost their rights in the UK while the invaders have rights while Starmer kisses Muslim leaders? The rights that Christians have had to speak to other people, and to raise their children the way they want, and on and on. The rapists are set free. Some are going to fight and try to take the country back but prayer, faith, and spiritual warfare, is the method. Some are not going to fight. But He said that this bondage is coming for good to the good figs, but not so for the bad figs.  He said in verse, 6 For I will set mine eyes upon them for good, and I will bring them again to this land: (He's talking about New Jerusalem Paul said we were to come to. Nebuchadnezzar destroyed apostate Jerusalem? So what land and what city were they coming back to? The New Jerusalem and the new land.) … I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up. 7 And I will give them a heart to know me, that I am Jehovah: and they shall be my people, and I will be their God; for they shall return unto me with their whole heart.  Now these are the people who do not rebel against the king of Babylon. And then He starts to speak about Zedekiah and the people who do rebel. 8 And as the bad figs, which cannot be eaten, they are so bad, surely thus saith Jehovah, So will I give up Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt: (who trust in Egypt for strength). 9 I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; (That's a terrible threat! I think a large portion of Christianity in America will rise up and fight. The more liberal, the more authority used over them, and when their rights have been taken away, the more the corrupt UN demands its rights, the more treaties are made that give the UN authority in the United States. Very leftist treaties  are just waiting for more liberal leadership to come in and loose them or agree with them. But God says that these people who rebel are going to be tossed to and fro among the kingdoms of the earth for evil. They're going to be scattered all over the world, and they're not going to be free there  …to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. 10 And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers. And why? Because they are rebelling against the word of the Lord. God says, ‘Go to your cross,' and they say, ‘I'm not going.' Jesus went to His cross. The Lord is not necessarily demanding a physical death for His people in this cross. But the ones who rebel will definitely find a physical death. That's what He's saying here. They will repent or be destroyed from the face of the Earth. And the next chapter is all about Babylon conquering the nations of the Middle East. The first one is Israel, which represents the church spiritually. Jeremiah the prophet was the one speaking this judgment upon not only the church but the rest of the world. He was the one speaking this judgment and releasing it through the words that he spoke in verse 2 and all of it was because he said, from verses 4 - 6, that they had not hearkened unto the Lord; they were paying no attention whatsoever to what God said in His word. That's why He said this was coming. Listen, there's a judgment coming very fast upon the people of God. The whole world is going to turn, and the head of the United States, too, is going to turn against Christianity for the sake of peace. You're going to see  judgment upon what we loosely call Christianity.  Now go to Jer.27:1 In the beginning of the reign of Jehoiakim (some of your Bibles say Zedekiah there; it's supposed to be Zedekiah, not Jehoiakim, because he'd already spoken about Jehoiakim back in verse 26. Now he was coming down to Zedekiah. My Bible says properly, Zedekiah. The Amplified version used Zedekiah here instead of Jehoiakim, because Jehoiakim doesn't fit here at all; somebody made a mistake here.) Jer.27:1 In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word unto Jeremiah from Jehovah, saying, 2 Thus saith Jehovah to me: Make thee bonds and bars, and put them upon thy neck; 3 and send them to the king of Edom, and to the king of Moab, and to the king of the children of Ammon, and to the king of Tyre, and to the king of Sidon, by the hand of the messengers that come to Jerusalem unto Zedekiah king of Judah; 4 and give them a charge unto their masters, saying, Thus saith Jehovah of hosts, the God of Israel, Thus shall ye say unto your masters: 5 I have made the earth, the men and the beasts that are upon the face of the earth, by my great power and by my outstretched arm; and I give it unto whom it seemeth right unto me. (We know through reading scriptures that God has given the Earth over into the hand of beast kingdoms that persecuted God's people unto repentance. In every case, they had been rebellious, they had ignored His word, it was not important to them to obey, and so He had given them over into the hand of these beast kingdoms, and now it was Nebuchadnezzar's turn.) 6 And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon (The Great Eagle in Ezekiel 17. In this case, Jeremiah is the one speaking the word against the people of God, as Jesus did and Ezekiel did, and Jeremiah here represents the Man-child. He preached against the rebels, the bad figs.), my servant (That doesn't mean he was a Christian. But he was serving God in the creation of His people. And since they were rebelling, He was going to bring them a necessary chastening.); and the beasts of the field also have I given him to serve him. The beasts of the field or the beasts of the world. The field is the world, and the beasts here represent the other kingdoms of the world. Babylon was the head of the nations. It was the head of the U.N. in its day. That's exactly like America is today. Jer.27:7 And all the nations shall serve him, and his son, and his son's son, until the time of his own land come: and then many nations and great kings shall make him their bondman. 8 And it shall come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith Jehovah, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. He's talking here about the bad figs, because that's the exact same wording he used about the bad figs, who were the people who rebelled against the king of Babylon. See, when God sends you a chastening, you don't want to rebel against Him. You want to humbly submit to your cross. And that's what's going on here; these people were rebels, and self-willed and wanted it their way. They had taken control over the kingdom of God, and God was sending a chastening, and He said, ‘Submit.' 9 But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying, Ye shall not serve the king of Babylon:(Let me tell you something, we've been hearing from them for some time, that the church is not going under the authority of the beast. “We're out of here. We're flying away.” But that's not going to happen. This is exactly what they were prophesying then.) And even after it happened that the beast, at the end of chapter 28, it says, Jer.28:11 And Hananiah spake in the presence of all the people, saying, Thus saith Jehovah: Even so will I break the yoke of Nebuchadnezzar king of Babylon within two full years from off the neck of all the nations. And the prophet Jeremiah went his way. (So he said, “Okay, okay, so we did come under the bondage of the kingdom, but we're out of here in two years.” And Jeremiah says, “No, you're not. You're going to be here 70 years. You're not going to be out of here until the Lord visits you.”) For instance, in Jer.29:8 For thus saith Jehovah of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, deceive you; neither hearken ye to your dreams which ye cause to be dreamed. 9 For they prophesy falsely unto you in my name: I have not sent them, saith Jehovah. 10 For thus saith Jehovah, After seventy years are accomplished for Babylon, I will visit you, (That's the coming of the Lord. Babylon, in the Book of Revelation, was seven years after this happened. God said He was going to shorten the time. And this is how he shortened it. Seventy years was the type, and it was shortened to seven.) …After seventy (seven) years are accomplished for Babylon, (In other words, your bondage in Babylon, after seven years.) I will visit you, and perform my good word toward you, in causing you to return to this place. Notice, he only said that about the good figs, who were going to return to that place. We just read that. The rebels were not returning. Now, there will be people who are going to rebel, and they're going to repent, and switch sides because they will gain understanding and submit to God. God's going to be with them; He will be their Savior. He's going to forgive them. But there are going to be people who will not repent, and they're going to be what the Bible calls, “the bad figs, very bad they can't be eaten.” He said in Jer.27:10 for they prophesy a lie unto you, to remove you far from your land, and that I should drive you out, and ye should perish. 11 But the nation that shall bring their neck under the yoke of the king of Babylon, and serve him, that nation will I let remain in their own land, saith Jehovah; and they shall till it, and dwell therein. 12 And I spake to Zedekiah king of Judah according to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. 13 Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as Jehovah hath spoken concerning the nation that will not serve the king of Babylon? 14 And hearken not unto the words of the prophets that speak unto you, (We're going to hear a rash of this stuff, how this is not going to continue, that it's all going to be turned around. We've already heard these false prosperity prophets speaking lies about the things that are coming. All the peace and the prosperity and the blessings. I believe the blessings will be gone after NESARA provides to get the Gospel out. And yet, these are the same people who will rebel.) saying, Ye shall not serve the king of Babylon; for they prophesy a lie unto you. 15 For I have not sent them, saith Jehovah, but they prophesy falsely in my name; that I may drive you out, and that ye may perish, ye, and the prophets that prophesy unto you. Those who rebel are going to receive this judgment. But God said that He was going to bless and preserve, and He was going to give a heart to the people who did not rebel to know Him - the good figs. He called Hezekiah, his leadership, and Zedekiah's people the bad figs. They were going to be swept from nation to nation under the judgment of God until they perished from off the face of the earth. When God's people get stubborn and rebellious against His Word, He raises up a beast to chasten them, to bring them to humility, to turn them back to the Lord, and when He's through doing His sanctifying work on them, then He turns on that beast and destroys it. God separates the harlot from the true church through persecution. When He's through doing that, then He destroys the harlot by the beast. They think, “We're God's people. God's on our side. We'll fly away.” Well, no, He wasn't, because they were rebelling. How many apostate religious people do you know who sincerely believe that they're the people of God, but ignore the Word of God to trust a preacher who doesn't agree with the full Gospel? You can share the Word of God with them, and they will still ignore it, because they're self-willed. God knows what He's doing. If He tells us to submit, and to turn the other cheek, to love your enemy, to do good to them that spitefully use you, then we have to obey Him. That's what our cross is all about. Some people are not willing to give up their carnal life to gain their Godly life, which Jesus commanded us.

The Dangers of the Queen of Heaven | KIB 529 Kingdom Intelligence Briefing YouTube Description   In this powerful Kingdom Intelligence Briefing, Dr. Michael and Mary Lou Lake examine the biblical warning concerning the Queen of Heaven and her connection to ancient pagan worship, Jezebel, Mystery Babylon, counterfeit prosperity, sexual corruption, and the spiritual systems now working to reshape culture.   Drawing from Jeremiah, Revelation, and the prophetic contrast between the Queen of Heaven and the Bride of Christ, this episode exposes how ancient Babylonian patterns continue to manifest through religious syncretism, occult symbolism, cultural seduction, and counterfeit spiritual authority.   The remnant must learn to discern the difference between the counterfeit bride and the true Bride of Messiah. In these last days, covenant fidelity, holiness, repentance, and spiritual discernment are essential.  

Welcome to Day 2853 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2853 – Wisdom Nuggets – Psalm 121:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2853 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2853 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: The Song of Ascent – The Guardian Who Never Sleeps In our previous episode on this grand expedition, we took our very first steps onto the ancient pilgrim trail. We opened the collection known as the Songs of Ascents, beginning with Psalm One Hundred Twenty. There, we felt the suffocating exhaustion of living among deceitful people, dwelling in the hostile, spiritual wastelands of Meshech and Kedar. We realized that true peace, true biblical Shalom, cannot be found by negotiating with the empire of lies. That painful realization served as the ultimate catalyst for our journey. We packed our bags, left our tents in the chaotic lowlands, and began our steep, deliberate ascent toward Jerusalem, seeking the presence of the True King. Today, we take our next determined strides up the mountain pass. We are exploring the second song in this pilgrim collection: Psalm One Hundred Twenty-One, verses one through eight, in the New Living Translation. As the traveler leaves the safety of his home, and steps out onto the dangerous, open road, a profound sense of vulnerability sets in. The journey is long, the terrain is treacherous, and the wilderness is infested with bandits, predators, and dark spiritual forces. To survive the ascent, the pilgrim needs absolute assurance that he is not walking alone. Let us step onto the trail, lift our eyes to the horizon, and meet the Guardian of our souls. Psalm One Hundred Twenty-One: verses one and two. I look up to the mountains— does my help come from there? My help comes from the Lord, who made heaven and earth! The psalm opens with one of the most iconic, yet frequently misunderstood, questions in all of Scripture: “I look up to the mountains—does my help come from there?” In our modern, romanticized view of nature, we often read this verse and think the psalmist is drawing peace from the majestic beauty of the mountain peaks. We imagine a serene, snow-capped range inspiring a sense of divine comfort. But to the Ancient Israelite mind, the mountains were deeply intimidating, and spiritually contested, territory. Physically, the mountains were where the bandits hid. They were the places of ambush, rockslides, and wild beasts. But more importantly, we must view this through the lens of the Divine Council worldview. In the ancient Near East, the high places—the peaks of the mountains—were universally recognized as the dwelling places of the gods. The rebel spiritual principalities, the fallen elohim of the disinherited nations, demanded worship on the high places. The Canaanites built their altars to Baal, and their shrines to Asherah, on the elevated hills. Therefore, as the weary pilgrim looks up at the towering, shadow-filled mountains surrounding the road to Jerusalem, he is acknowledging a profound temptation. The pagan culture whispers, "The journey is too hard. The road is too dangerous. Why don't you stop at this local shrine? Why don't you offer a quick sacrifice to the gods of these hills, just to ensure your safe passage?" The psalmist asks the question, “Does my help come from there?” And he answers it with a resounding, cosmic rejection of the rebel gods. “My help comes from the Lord, who made heaven and earth!” He completely bypasses the localized, lesser deities of the hills. He declares that he will not seek protection from the dark powers that claim jurisdiction over the mountains. Instead, he appeals directly to Yahweh, the Supreme Architect, who actually created the dirt, the rocks, and the sheer cliffs of those very mountains. Why would he beg for help from a created, rebel spirit, when he has direct access to the Uncreated Maker of the entire cosmos? His help is anchored not in the terrain, but in the Creator of the terrain. Psalm One Hundred Twenty-One: verses three and four. He will not let you stumble; the one who watches over you will not slumber. Indeed, he who watches over Israel never slumbers or sleeps. Having established the identity of his Helper, the psalmist begins to sing an anthem of profound assurance over his own soul, and over the souls of his fellow travelers. He promises, “He will not let you stumble.” On a steep, rocky, and unpaved mountain trail, a single stumble could mean a sprained ankle, a broken leg, or a fatal fall into a ravine. A stumble meant you became easy prey. But the psalmist assures us that the Creator is actively involved in the micro-movements of our lives. Yahweh is not a distant, clockmaker God who wound up the universe and walked away; He is intimately engaged, ensuring that our feet find solid purchase on the treacherous path of obedience. And why is God's protection so flawless? Because, “the one who watches over you will not slumber. Indeed, he who watches over Israel never slumbers or sleeps.” In this beautiful repetition, the psalmist draws a sharp, mocking contrast between the God of Israel and the false gods of the surrounding nations. In pagan mythology, the gods were fundamentally limited. They got tired. They needed to eat, and they needed to sleep. If you remember the story of Elijah on Mount Carmel, he famously mocked the prophets of Baal when their god failed to send fire. Elijah taunted them, saying, “Perhaps he is deep in thought, or busy, or traveling. Maybe he is sleeping and needs to be awakened!” A sleeping god is a useless god. If your deity takes a nap, you are entirely vulnerable to the chaotic forces of the world. But the Commander of the heavenly armies does not experience fatigue. He does not require a night watchman to relieve Him of His post. Because Yahweh never closes His eyes, the pilgrim can safely close his. In a world fraught with nocturnal terrors, and dark spiritual forces that prowl in the night, the absolute, unbroken vigilance of the Creator is our ultimate source of rest. Psalm One Hundred Twenty-One: verses five and six The Lord himself watches over you! The Lord stands beside you as your protective shade. The sun will not harm you by day, nor the moon at night. The promises of protection become even more intimate, and incredibly specific. “The Lord himself watches over you! The Lord stands beside you as your protective shade.” The Hebrew word used repeatedly throughout this psalm for “watches over,” or “keeps,” is shamar. It means to guard, to protect, to build a hedge around, or to carefully attend to. The psalmist is emphasizing that Yahweh does not delegate your ultimate security to a lower-ranking angel; the Lord Himself is your personal bodyguard. He stands at your right hand, which was the traditional position of a military defender, holding a shield to protect a warrior's exposed side. He acts as a "protective shade." In the scorching, relentless heat of the Middle Eastern desert, shade was not just a luxury; it was a matter of life and death. But once again, we must read verse six through the eyes of the ancient, cosmic worldview: “The sun will not harm you by day, nor the moon at night.” To the surrounding pagan cultures, the sun and the moon were not just celestial bodies; they were powerful, ruling deities. Shamash was the Babylonian sun god, representing blistering, judging heat. Yarih, or Sin, was the moon god, often associated with the terrors of the night, madness, and disease. When the psalmist declares that the sun and the moon will not harm you, he is making a massive theological claim. He is stating that Yahweh exercises absolute sovereignty over the celestial realm. The rebel gods of the sky have been stripped of their power to destroy the faithful exile. The oppressive, scorching trials of the daytime cannot break you, and the creeping, psychological terrors of the moonlight cannot drive you to despair. The Lord, your protective shade, completely neutralizes the most powerful, threatening elements of the natural, and supernatural, world. Psalm One Hundred Twenty-One: verses seven and eight The Lord keeps you from all harm and watches over your life. The Lord keeps watch over you as you come and go, both now and forever. The psalm reaches its crescendo with a sweeping, comprehensive guarantee of...

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!Investigative mythologist William Henry explains how Babylonian prophecy, Judeo-Christian tradition, and Islam converge on the Temple Mount and the Ark of the Covenant, and why that timeline may still be unfolding today, in episode 244 of the Far Out with Faust podcast.William Henry is an investigative mythologist, author, and longtime researcher of human spiritual transformation, known for his work on Ancient Aliens and his Gaia series The Awakened Soul: The Lost Science of Ascension. With over 30 years of research and multiple books including Cloak of the Illuminati and The Watchers, his work explores the intersection of ancient texts, ascension science, and emerging technologies, including transhumanism and the evolving relationship between consciousness and the human body.In this conversation, Faust and William Henry challenge the conventional view of the Ark of the Covenant, suggesting it may have been something far more than a relic: a form of ancient technology tied to human transformation. They explore how overlapping messianic timelines across Judaism, Christianity, and Islam continue to shape real-world events, while tracing a hidden thread that links the Anunnaki, Osiris, and Jesus through a shared concept of the “garment of light.” As the discussion moves into the present, the question shifts: are transhumanism and artificial intelligence a break from the past, or the latest phase of the same ancient impulse to transcend the human body?In this episode: • Temple Mount prophecy: why Judaism, Christianity, and Islam all point to the same contested site • Ark of the Covenant: relic, weapon, or lost technology tied to ascension and human transformation • Solomon's Temple and Babylon: how destruction, exile, and prophecy created a timeline still unfolding today • The Messianic race: why multiple religions may be working toward the same prophesied endgame • The “garment of light”: the hidden link between the Anunnaki, Osiris, and Jesus • Iraq Stargate theory: what Saddam Hussein was allegedly searching for in ancient Babylon • Sacred sound and resonance: the lost technology behind megaliths and suppressed scientific breakthroughs • The Anunnaki and human origins: genetic intervention, the neocortex, and the rise of civilization • Transhumanism and AI: are modern technologies continuing an ancient blueprint for human evolution • The future of humanity: what happens when AI replaces labor and reshapes human purposeIf these ancient timelines, religious prophecies, and emerging technologies are all pointing in the same direction, the real question isn't what's coming — it's whether we're recognizing it in time.00:00:00 - Teaser & Introduction00:03:11 - The Middle East, The Temple Mount & The Ark of the Covenant00:08:22 - Messianic Prophecies & Modern Political Symbolism00:17:16 - Saddam Hussein, Nebuchadnezzar & The Babylon Connection00:23:40 - The Anunnaki, Osiris, Jesus & The Transmittable Garment00:28:51 - Ancient Genetic Alteration & The Awakening of the Neocortex00:32:42 - Rethinking AI, Transhumanism & Scientific Materialism00:46:10 - The Fall from Eden & Technology as a Tool for Ascension00:55:49 - Sacred Geometry, Crop Circles & The Shroud of Turin00:59:53 - The Lineage of Ascension & Avatars01:05:39 - Sound Frequency, Megaliths & Suppressed Ancient Tech01:14:12 - The Next 50 Years: Singularity, Awakening & The Soul01:27:11 - The Viral Story: Saddam Hussein's Secret Iraqi Stargate01:34:42 - Outro & Final ThoughtsCheck out William Henry's bookshttps://www.amazon.com/stores/author/B006FYUDHUConnect with William Henrywe'd love to hear from you

Send us Fan MailIn 604 BCE, a Philistine king wrote a desperate letter to the pharaoh of Egypt. It was written not in his ancestors' Aegean tongue, but in Aramaic. The letter made it to Egypt. The help never came. Within weeks, Nebuchadnezzar turned Ashkelon into a heap of ruins — a phrase we can verify because the Babylonian Chronicle and the destruction layer match down to the month. But the Philistines didn't really die that winter. They'd been disappearing for centuries, and the latest scholarship reveals a far stranger story than simple conquest. Why did the Philistines increase their ethnic markers for 200 years before suddenly abandoning them? Why did two neighboring cities have opposite relationships with pork? And why, when the Babylonians deported both Philistines and Judahites, did one people survive exile and the other vanish forever?NEW PODCAST: American Evangelicals - A History PodcastA thoughtful, deep dive into one of the most talked-about movements in American history.Support the show

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Is your workplace a difficult environment? Are you being asked to participate in things that don't align with your biblical convictions? Many of us find ourselves in situations like that. Maybe it's a new HR requirement or a training course you're expected to attend. How do you authentically respond in a way that is both respectful to your employer and doesn't go against your faith? The Old Testament prophet Daniel gives us a powerful example. Let's look at Daniel's life and the lives of his friends to see how they navigated challenging circumstances and how you and I can apply those same principles in our workplaces today. Here's some background: Israel had been conquered by the king of Babylon, who took many of the most capable young people into his service. In Daniel 1:3-5, we read these young men were chosen for their intelligence, appearance, and ability to learn. They were brought into the king's palace, trained in Babylonian language and culture, and given food and wine from the king's table. Daniel and his friends, Hananiah, Mishael, and Azariah, were among those taken. They were uprooted from their homes and everything familiar, placed in a foreign culture, and immersed in new beliefs and practices. Even their names were changed, as if their identity and heritage were being erased. They were also to eat the king's food, which on the surface sounds like a perk. But Daniel resolved not to defile himself by eating it. Some suggest the food may have been sacrificed to idols or considered unclean, though the text doesn't clearly say that. What I do see is Daniel chose to honor God in the one area he could control. In a place where so much had been taken from him, he remained faithful in what was still within his power. Daniel respectfully asked for permission for himself and his friends to abstain. He proposed a ten-day test to eat only vegetables and drink water, and in the end, he and his friends were healthier and better nourished than those who ate the king's food. Daniel was in a situation where nearly every aspect of his worship and culture had been stripped away. He couldn't go to the temple. He couldn't observe the usual practices of his faith. Yet he held onto what he could—his devotion to God. He chose to honor him in a small but significant way. What about you? Are there aspects of your workplace that feel outside your control? Where the environment seems hostile to your faith? Is the language inappropriate? Are the practices unethical? Do the expectations feel compromising? Where might God be inviting you, like Daniel, to take a respectful but firm stand? How can you authentically and respectfully respond in a tough situation and trust God will be with you and provide a way.

Prophets to the Southern Kingdom is Chuck's commentary on the books of Joel, Micah, Zephaniah, and Habakkuk. The Prophets to the Southern Kingdom spoke many promises of Israel's return to the land, Christ's second coming and the overall time line from Babylon all the way through the Millennium. In a time of great turmoil, these men focused on the hope of the coming Messiah and His Kingdom. The book of Joel is a neglected book among Bible scholars. It's an important book because it records Israel's place in God's program: from Babylon all the way through the Millennium. Micah's message was heeded, repentance followed, and disaster was postponed for a century. Here was a prophet that changed history! One man can make a difference. Both Zephaniah and Jeremiah prophesied to a politically prospering people of coming judgment. Habakkuk means to embrace. Habakkuk's main theme is God's consistency with Himself in view of permitted evil. Why do bad things happen to good people? Habakkuk is among the last of the minor prophets to preach in Judah before the Babylonian captivity. This study contains 13 hours of verse by verse teachings. Copyright © 10-01-2010

Prophets to the Southern Kingdom is Chuck's commentary on the books of Joel, Micah, Zephaniah, and Habakkuk. The Prophets to the Southern Kingdom spoke many promises of Israel's return to the land, Christ's second coming and the overall time line from Babylon all the way through the Millennium. In a time of great turmoil, these men focused on the hope of the coming Messiah and His Kingdom. The book of Joel is a neglected book among Bible scholars. It's an important book because it records Israel's place in God's program: from Babylon all the way through the Millennium. Micah's message was heeded, repentance followed, and disaster was postponed for a century. Here was a prophet that changed history! One man can make a difference. Both Zephaniah and Jeremiah prophesied to a politically prospering people of coming judgment. Habakkuk means to embrace. Habakkuk's main theme is God's consistency with Himself in view of permitted evil. Why do bad things happen to good people? Habakkuk is among the last of the minor prophets to preach in Judah before the Babylonian captivity. This study contains 13 hours of verse by verse teachings. Copyright © 10-01-2010

Read OnlineThe crowd said to Jesus: “What sign can you do, that we may see and believe in you? What can you do? Our ancestors ate manna in the desert, as it is written: ‘He gave them bread from heaven to eat.'” John 6:30–31Today's Gospel begins the beautiful Bread of Life Discourse, which we read at Mass for the rest of the week. In this discourse, we read the conversation Jesus had with some of the crowd who, the previous day, were among the more than 5,000 who were miraculously fed by the multiplication of the loaves and fishes. The conversation begins with the crowd's search for physical sustenance and gradually unfolds into a revelation of a deeper, spiritual nourishment as Jesus points them to the “food that endures for eternal life” (John 6:27). Jesus had their attention. They understood that He was talking about something mysterious—more than just the miraculous multiplication of loaves and fishes. Therefore, they asked Him for a sign and quoted the Exodus account in which God provided manna in the desert. Understanding their question is key to understanding Jesus' response.After Moses led the Israelites out of Egypt and they wandered in the desert for forty years on their way to the Promised Land, God provided them with manna as “bread from heaven” (cf. Exodus 16:4–34). About 820 years after the Israelites entered the Promised Land and established their kingdom, Jerusalem fell to the Babylonians in 586 B.C. During this time, the prophet Jeremiah is said to have hidden the Ark of the Covenant, which contained a pot of manna, in a secret place before the Jews were taken into exile (cf. 2 Maccabees 2:5–8). This hidden manna held symbolic significance, and tradition suggests there was a belief that it would miraculously reappear at Passover when the Messiah came, beginning the dawn of the last days and a new era of divine fulfillment.Some traditions suggest that there was an expectation of the hidden manna's return, leading the crowd to wonder if Jesus would reveal such treasures—true spiritual gifts that would confirm that He was the long-awaited Messiah. However, the people misunderstood Jeremiah's actions and the deeper significance of the hidden manna. While the tradition spoke of a miraculous return, Jesus intended to fulfill that prophecy not by uncovering the old Ark but by revealing Himself as the new Manna: “...my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world” (John 6:32–33).When Jesus revealed this, the people asked Him, “Sir, give us this bread always” (John 6:34). Unfortunately, the people still did not understand. As they recalled the Exodus story about the manna in the desert, they thought Jesus was promising a new physical food that would sustain them. Therefore, Jesus clearly exclaims, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst” (John 6:35). With that, Jesus begins to teach about the Eucharist, a teaching that would find its fulfillment at the Last Supper, where He offered Himself as true food and drink for the life of the world.As we begin reading the Bread of Life Discourse, we are invited into the greatest mystery of our faith. As a divine mystery—a mysterium fidei—the Eucharist is not something we can figure out by study alone. The Eucharist is God's Presence into which we are invited to enter, and Jesus must teach us the way. The Eucharist is only understood properly through prayer—a prayer in which God reveals His hidden presence to us.Reflect today on your understanding of the Eucharist. Only the spiritual Gift of Understanding will enable us to more fully comprehend this most precious Gift. As we read through the Bread of Life Discourse this week, make an effort to pray over the words. Ask for enlightenment. Like the members of the crowd who conversed with Jesus in today's Gospel, commit yourself to participate in their discussion. Seek to understand so that you will believe and share in the abundant blessings given to those who partake of the Bread of Life. Bread of Life, You are the true food from Heaven, You are sustenance for my weary soul. As we reflect on Your beautiful and mysterious teaching of the Eucharist, please help me to understand this precious gift so that as I approach the altar, I will do so with renewed reverence, seeking not just physical participation but a spiritual awakening to the reality of Your presence. Jesus, I trust in You.Image: The Sermon on the Mount by S. G. Rudl  Source: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Prophets to the Southern Kingdom is Chuck's commentary on the books of Joel, Micah, Zephaniah, and Habakkuk. The Prophets to the Southern Kingdom spoke many promises of Israel's return to the land, Christ's second coming and the overall time line from Babylon all the way through the Millennium. In a time of great turmoil, these men focused on the hope of the coming Messiah and His Kingdom. The book of Joel is a neglected book among Bible scholars. It's an important book because it records Israel's place in God's program: from Babylon all the way through the Millennium. Micah's message was heeded, repentance followed, and disaster was postponed for a century. Here was a prophet that changed history! One man can make a difference. Both Zephaniah and Jeremiah prophesied to a politically prospering people of coming judgment. Habakkuk means to embrace. Habakkuk's main theme is God's consistency with Himself in view of permitted evil. Why do bad things happen to good people? Habakkuk is among the last of the minor prophets to preach in Judah before the Babylonian captivity. This study contains 13 hours of verse by verse teachings. Copyright © 10-01-2010