Podcasts about Egyptian

Bonus episode. I took some listener questions in a livestream, and here they are. We cover topics like: Was pharaoh literally a god? How common was tattooing? Was there an ancient canal between the Nile and Red Sea? What are my recommended Egyptology books? And much more... If you'd like to join future Q-and-A sessions you can find them at www.patreon.com/egyptpodcast. If you would like to submit a question, drop it in the comments! There is a (shorter) video version of this QnA available at https://www.patreon.com/egyptpodcast/posts/qna-ask-me-june-162481450 Questions Top 3 Egyptology books: 00:55 Royal family tombs (like KV5): 06:50 Tattooing? 09:55 Was Pharaoh literally a god? 13:21 Linen - who made it and how? 18:50 What is the biggest misconception people have about ancient Egypt? 20:44 Perfumes: What do we know about them? 23:58 How long do you need at the GEM? 27:01 Best book about gods/mythology? 29:38 How do you pronounce Ra (or Re?) 30:56 What happened to Mortuary Temples after their owner died? 31:46 What role did dwarfs / little people play in ancient Egyptian society? 34:01 What role did foreigners play? Could they reach high status? 35:14 Could Beketaten be the mother of Tutankhamun? 39:05 Did Canaanite religion influence Egypt more, or vice versa? 39:52 Did Egyptian solar religion influence the Roman cult of Sol Invictus? 42:34 Gods and Goddesses: how prominent are the LOCAL deities in different regions? 44:20 When was the "Canal of the Pharaohs" connecting the Nile and Red Sea? 47:34 What are the most common biases in Egyptology? 49:01 The Oxford Encyclopedia The Oxford Encyclopedia of Ancient Egypt on Internet Archive: Vol.1 (A-F); Vol. 2 (G-O); Vol. 3 (P-Z). Tattooing Booth, C. (2001). Possible tattooing instruments in the Petrie Museum. Journal of Egyptian Archaeology, 87, 172--175. http://www.jstor.org/stable/pdfplus/3822379.pdf Fletcher, J. (2005). The decorated body in ancient Egypt: Hairstyles, cosmetics and tattoos. In L. Cleland, M. Harlow, & L. Llewellyn-Jones (Eds.), The clothed body in the ancient world (pp. 3--13). Oxbow. Also, researcher Anne Austin has done some work on tattooing in ancient Egypt, and has uploaded some of it to YouTube (link) and her website: http://www.anneeaustin.com/tattooing-in-ancient-egypt/ Perfumes Perfumes: I recommend the work of Dora Goldsmith: Academia.edu and Instagram Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of The Reformed Brotherhood, Tony Arsenal walks through Jonah 1–2, focusing on the remarkable prayer Jonah offers from the belly of the great fish. Far from a simple morality tale, the Book of Jonah presents a complex, deeply theological portrait of a disobedient prophet who nonetheless clings to the Lord in his darkest moment. Tony explores the Hebrew literary features that shape how we read Jonah's prayer, the doctrine of divine sovereignty as it operates through human agency, and the rich typological connections between Jonah and the death and resurrection of Christ. Most importantly, the episode grounds Jonah's experience in the Westminster Confession's teaching on sanctification — offering genuine hope to believers who feel buried under besetting sin, assuring them that salvation, from beginning to end, belongs entirely to the Lord. Key Takeaways Jonah is not the hero of his own story — he functions more as an anti-hero whose failures actually make him a more useful and relatable example for ordinary believers. Divine sovereignty operates through, not apart from, human agency — the sailors freely threw Jonah overboard, and yet Jonah rightly says God cast him into the deep; both are simultaneously true. The sequence debate in Jonah 2 matters theologically — whether Jonah prayed before or after being swallowed affects how we read the book; reading it as a strict cause-and-effect sequence risks turning the gospel into a quid pro quo transaction with God. Jonah's "yet I will see your holy temple" is a confession of eschatological faith — in the midst of near-certain death, Jonah expresses confidence not merely in earthly rescue, but in his ultimate destiny as one of God's people. The deep is a Genesis image — Jonah's descent into the primordial waters deliberately echoes the formless void of Genesis 1 and the undoing of creation in the flood, placing his experience within the grand arc of biblical cosmology. Jonah is a prophetic type of Christ's death and resurrection — his three days in the belly of the fish, his descent into the pit, and his emergence onto dry land anticipate and foreshadow the resurrection, as Jesus himself confirms in Matthew 12. Sanctification is real but imperfect — drawing from Westminster Confession Chapter 13, Tony argues that the up-and-down nature of Jonah's spiritual life is not an aberration but a description of the normal Christian life, in which the flesh and spirit remain in perpetual war until glory. Key Concepts Eschatological Faith in the Pit One of the most striking moments in Jonah's prayer is his declaration in 2:4 — "Yet I shall again look upon your holy temple." Tony argues that this is not merely a hope of physical rescue and a return to Jerusalem. Jonah believed he was dying. The waters had closed in to take his life; he was being dragged into underwater trenches that the ancient Semitic mind associated with the very gates of Sheol. In this context, Jonah's declaration is better understood as eschatological faith — a confession that even if God takes his life in judgment, he will still see the Lord face to face in the heavenly temple. It mirrors Job's cry, "Yet in my flesh I shall see God," and anticipates the kind of faith that says, with the father in Mark 9, "Lord, I believe; help my unbelief." Sovereignty and Human Agency Working Together Tony uses Jonah's descent as a teaching moment on the Reformed doctrine of concurrence — the truth that God's sovereign decree and human free will are not in competition but operate simultaneously on different levels. The sailors made a free, agonized decision to throw Jonah overboard; and yet Jonah rightly attributes his casting into the sea to God himself. Tony draws the parallel to Joseph's words to his brothers in Genesis 50: "You meant evil against me, but God meant it for good." This is not a philosophical sleight of hand. It is the consistent testimony of Scripture that God governs all things — including the underwater currents that dragged Jonah to the ocean floor — without reducing human beings to puppets or eliminating their moral responsibility. Sanctification Is Real, Imperfect, and Guaranteed Perhaps the most pastorally significant thread of the episode is Tony's application of Westminster Confession Chapter 13 to Jonah's experience. Jonah makes genuine progress in faith — his prayer is theologically rich and demonstrates real trust in God — and yet he almost immediately slips back behind the curve, making vows the sailors had already made before him, and later in chapter 4, sulking over a dead plant. Tony refuses to read this as a failure of the text. Instead, it is the text faithfully portraying the reality of sanctification: real throughout the whole person, yet imperfect in this life, with an irreconcilable war between flesh and spirit. The hope is not that we will finally overcome that war on our own, but that through the continual supply of the sanctifying Spirit of Christ, the regenerate part will overcome. Salvation — including sanctification — belongs entirely to the Lord. Memorable Quotes Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. All outside visible indicators said he was going to die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again. God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire. Full Transcript [00:00:08] Tony Arsenal: Now the word of the Lord came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and call out against it. For their evil has come up before me." But Jonah rose to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord.  [00:01:24] Storm and Sailors [00:01:24] Tony Arsenal: But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up. Then the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep. So the captain came to him and said, "What do you mean, you sleeper? Arise, call out to your god. Perhaps the god will give us a thought that we may not perish." And they said to one another, "Come, let us cast lots, that we may know on whose account this evil has come upon us." So they cast lots, and the lot fell on Jonah. Then they said to him, "Tell us on whose account this evil has come upon us. What is your occupation, and where do you come from? What is your country, and of what people are you?" And he said to them, "I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land." Then the men were exceedingly afraid and said to him, "What is this that you have done?" For the men knew that he was fleeing from the presence of the Lord, because he had told them. Then they said to him, "What shall we do to you that the sea may quiet down for us?" For the sea grew more and more tempestuous. [00:02:36] Cast Into Sea [00:02:36] Tony Arsenal: He said to them, "Pick me up and hurl me into the sea. Then the sea will quiet down for you. For I know it is because of me that this great tempest has come upon you." Nevertheless, the men rowed hard to get back to the dry land, but they could not, for the sea grew more and more tempestuous against them. Therefore they called out to the Lord, "O Lord, let us not perish for this man's life, and lay not on us innocent blood. For you, O Lord, has done as it pleased you." So they picked up Jonah and hurled him into the sea. And the sea ceased from its raging. Then the men feared the Lord exceedingly, and they offered a sacrifice to the Lord and made vows. [00:03:15] Fish and Prayer [00:03:15] Tony Arsenal: And the Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish, saying, "I called out to the Lord out of my distress, and he answered me. Out of the belly of Sheol I cried, and you heard my voice. For you cast me into the dep-- into the deep, into the heart of the seas, and the flood surrounded me. All your waves and billows passed over me." Then he said, "I am driven away from your sight. Yet I shall look again upon your holy temple. The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." At the root of the mountain I went to the land, whose bars closed upon me forever. Yet you brought my life up from the pit, O Lord my God. When I-- when my life was fainting away, I remembered the Lord, and my prayer came to you into your holy temple. Those who pay regard to vain idols forsake their hope of steadfast love. But I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay. Salvation belongs to the Lord.  [00:04:23] Jonah Not the Hero [00:04:23] Tony Arsenal: And the Lord spoke to the fish, and it vomited Jonah out upon the dry land Jonah is an interesting book because, as I commented a year ago, Jonah is not necessarily the hero of the story. Uh, if anything, he is kind of the villain in, in some senses. But nevertheless, I think as we'll see today, Jonah still gives us a good example to follow in a sense, and that I think is really the centerpiece of this prayer, is that even as Jonah's going through all of this, his prayer is still remarkably filled with faithful sayings and trust in the Lord. We learned early on in Jonah that Jonah was a prophet during the time of the kings. Uh, he, uh, he seemed to have been a sort of a court temple. He was in the presence of the kings in Jerusalem itself, and he received a calling from the word of the Lord, and this phrase, "the word of the Lord," seems to imply a pre-incarnate, uh, visible manifestation of the second person of the Trinity. So we're not just talking about a, a disembodied voice. We're not just talking about some sort of sense or impression, but the word of the Lord itself, himself, came to give Jonah this mission, to give Jonah this task, to commission him as a prophet to Nineveh. And Jonah gets up and says, "No, thank you," and he goes the opposite direction. We see in that first section there the repeated phrase, "He goes to Tarshish. He boards a ship in Tarshish." The author here, who we, we think is Jonah, is hammering that he did not go where he was supposed to. He went the opposite direction. He went to Tarshish instead of Nineveh, which is 180 degrees the other direction from, uh, from Nineveh on the map. And he boards the, he boards the ship in order to flee the presence of the Lord. He pays, probably buys out the entire ship itself. He pays the fare for the whole ship, and the Lord hurls a great wave, uses the language of weapons. He hurls this storm like a spear. He weaponizes nature itself to correct and chastise and judge Jonah for his disobedience We get to verses seven through 17, and everyone on the boat is crying out to their chosen deity except Jonah. Jonah is asleep in the hold of the ship, oblivious to everything, totally dead to the world and dead to his Lord. The sailors begin to seek divine li- divine wisdom after they wake Jonah. He comes to the deck of the ship, and they cast lots to identify by divine, uh, revelation, sort of a strange practice in the Old Testament or the old, uh, world. Divine revelation that shows them Jonah is the source of this wickedness that is being wrought upon them, at least their impression of it. So they ask Jonah, "Who are you? Tell us who it is that has caused this great calamity." And he says emphatically, "A Hebrew am I." He identifies himself with God's people, and he says, "The Lord is my God, and he made the heaven and the earth and the sea." There's no small amount of irony, and it explains why the sailors are so afraid when he says that God created the heavens where the storm was. He created the sea where they were about to die, and he created the dry land where they were trying to get to. And so this one phrase that Jonah uses almost casually demonstrates that the Lord has total and utter sovereignty over what is going on, which is a theme that we'll see come back again and again through the book The sailors say, "Well, what do we do about this?" And Jonah says, "Throw me into the ocean, because I know that if you do so, then the storm will calm down and you will be saved." Whether he knew this because he's a prophet and it had been revealed to him, or whether he just was surmising that this was the case, we don't know. But the, uh, sailors are hesitant to do so, and we talked about how it was a little bit strange that these, uh, pagan sailors from cultures that d- had no qualms about human sacrifice were suddenly, uh, unwilling to throw Jonah over the sea a- as a, an appeasement offering to this Lord. And we came to the conclusion that they had been regenerated. They had come to faith in this God who created the heavens and the sea and the dry ground. And so they knew intrinsically that this was wrong, that there was a moral imperative not to do this. So they tried to row back to the land. They jettisoned all of their, uh, all of their goods, all of their cargo. They were making for land as best they could, and when it finally became clear that they couldn't do this, they sought the Lord's mercy in saying, essentially, "We don't understand how this is, but please don't put this man's blood on us, because you, Lord, have done as you please," right? The sovereignty of the Lord again comes to the forefront. They finally cast Jonah into the sea, and this is, this is important. They cast Jonah into the sea, and then they worship, they vow vows, and they vow to sacrifice. They offer sacrifices. They seek the Lord, they acknowledge his s- his sovereignty, and they worship him with what they have left. And then rounding out the chapter, the Lord appoints a great fish to come and swallow up Jonah. And we talked about how this, this swallowing of Jonah, although our popular children's books and VeggieTales and other stories we might read to our kids paints the fish often as the vehicle of judgment, it's actually a vehicle of deliverance for Jonah. There's this interesting grammatical feature that happens where in 1:17 the fish is masculine. The, the, the gender of the word is masculine, and then when we get to 2:1 it switches over to the feminine, almost as if to indicate that the whale was pregnant with Jonah, that Jonah was in the whale and was about to be reborn into the world in a new way And that brings us to our passage here today.  [00:10:21] Sequence Debate [00:10:21] Tony Arsenal: I'm gonna read, uh, 1:17 even though that's a little bit outside of our scope. I'm gonna read it along with 2:1 to, to make the point here. It says, "The Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the whale, of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish." When you look at the Hebrew text, 1:17 is actually verse 2:1 and 2:1 is then 2:2 and so on and so forth. In the original Hebrew mindset of how this book goes together, these two things were linked together, him being swallowed by the whale and being in the belly of the fish and then him praying was linked together in this sequence. There's a feature in the Hebrew that's called a vav consecutive. You don't need to remember that. Nobody is gonna care about that. But it's, it's a little grammatical feature where it adds this little character to the front of the verb and it indicates a sequence. It's the narrative storytelling. When you look at Genesis 1 it's, "And then God said, 'Let there be light,' and then there was light." It tells you the sequence of events. Sometimes it indicates that it is a strict sequence of events. This happened and then that finished and then the next thing happened and then that finished. And many of the commentators use this passage to justify a perspective of Jonah where Jonah is this rebellious, stubborn prophet who holds out his stubbornness until the very last minute. He's swallowed by the whale, he's getting digested by stomach acid and he sort of finally relents to the Lord and cries out for deliverance and the Lord acquiesces in response to his prayer. That's certainly a possible interpretation. There's lots of good reasons in the, the text here to think Jonah was kind of a chucklehead and was not paying too much attention to what the Lord had for him The other option is to see this as a way for the author of the text to situate this prayer in contrast to other prayers that are not necessarily talked about directly in this text. And I'm gonna take that later view here, and I think it's important. This makes good sense of the text, and we'll explain exactly why that is when we get to the next little section here. But it also protects us theologically if we understand it this way. Jonah is already a book, uh, as I've alluded to, that tends towards a sort of crass moralism or fabulism. We tend to read it as sort of an allegory of if you do the wrong thing, God punishes you, and when you finally do the right thing, He blesses you. And there's a certain level of common grace wisdom to that approach, right? The whole book of Proverbs is-- are these proverbial sayings that if you do this, then the God-- then God will do this. If you raise up your children in the way they will go, they will not depart when they are older. But we also learn in the Book of Job and the Book of Ecclesiastes that those proverbial sayings, although generally true, it's not a magic formula. And so we have this tendency to read Old Testament literature as though it was this sort of like equation, that God punishes us when we're bad. He, uh, He relents from His punishment when we say we're sorry, and we have to be careful about that. If we understand what I'm about to teach from the next section here, that this is not a strict sequence of events, that Jonah began praying before he was swallowed by the whale, and this is simply recording the prayer that was actually within the whale. It helps protect us from seeing Jonah in this sort of quid pro quo, this for that kind of thing. I think we should simply understand this as saying Jonah was in the water, he got swallowed by the whale, and then when he was in the whale, he prayed. It doesn't say anything about whether he was overly stubborn or whether his stubbornness held out. It simply tells us that he was in the pray-- in the whale when this prayer occurred [00:14:23] Sheol and Descent [00:14:23] Tony Arsenal: He says in verse two, he calls out to the Lord out of his distress. He, and God answers him. Out of the belly of Sheol, Jonah cries, and God hears his voice This here tells us that he began praying, right? He was in the water, he was in the deep. All of this descriptive language we're gonna see later on about how deep he was, how quickly the current took him. He was wrapped up in seaweed, his life was fading from him. It was in the midst of all of that that he cries out in his distress. It's a pretty distressing situation. And Jonah, like all of us would, like even most atheists would, cries out to the Lord, even just out of instinct. I think it's kind of crazy for us to think that this man who's now been cast overboard and is being swept to the bottom of the ocean is sure he's gonna die. Somehow, he overrides all of his instinct and his entire life teaching and refuses to pray to the Lord. It just doesn't make sense, and it doesn't make sense of what the text presents here Jonah was in the belly of Sheol. He was in the very, the very womb of Sheol. And there is this interesting contrast that he goes from the belly of Sheol into the belly of the whale. This phrase, the belly of Sheol, is probably roughly equivalent to our phrase about being at death's door, right? It, it may or may not come from some sort of Mesopotamian, um, mythology. It may be a phrase of sort of co-opted into Hebrew, kinda like our phrase at death's door is actually co-opted in from Greek mythology, where there were actually literal doors to the underworld, and people would go there and when they were about to die. Jonah's point is that this was not a small thing. When we watch VeggieTales, he gets thrown in the water, and, like, 13 seconds later, the, the whale comes up and takes him. Jonah was swept down into the water almost supernaturally quick. He was drawn down to the very bottom of the ocean. We talk about the miracle of him surviving in the whale, and it was miraculous for sure, but the miracle of him being swept to the bottom of the ocean and not being crushed by the weight of the water, by the pressure, is equally miraculous. It's no more difficult for God to do that than it is for Him to preserve him in the whale or to raise Jesus from the dead or to create everything from nothing He finally starts to catch up with the pagan sailors. A theme in Jonah is that everyone around Jonah who shouldn't know any better somehow gets to the right conclusion before he does, right? The sailors begin to worship the Lord. They recognize this is divine wrath while Jonah is still asleep in the hold. Later, we'll see that, uh, the, the Ninevites recognize God's mercy and grace and thank Him for it, and Jonah is still mad because the plant he was sitting on d- uh, dies, right? Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. [00:17:34] Sovereignty Explained [00:17:34] Tony Arsenal: He recognizes that it was God who cast him into the depths. This teaches us something about the doctrine of sovereignty and how it relates to human freedom, right? We, we often ask the question, what, what causes rain? Well, you can answer that by saying tiny particles of dust collect water in the air, and once they have enough weight, they fall out of the sky 'cause the air can't hold them up anymore. That's true, and it's good, and that's what nature teaches us. It's also equally true that God causes the rain to fall on the just and the unjust alike, and those two things are not contradictory. So when Jonah says, "You cast me into the sea," he's recognizing, like Joseph does in the Book of Genesis, that what the sailors in this case meant for good but what the brothers meant for evil, God purposed and caused for good. What the sailors did by their own volition, their own free will, they exercised their own, uh, autonomy in the, the horizontal sense to cast Jonah into the sea, God also cast him into the sea As I said, the text here uses language that we may not catch in our English translations to indicate that it's not just the sea here that's the problem. God's sovereignty continues to affect and act on Jonah. The word that we read here as the, the water or the flood, other places refers to the current of a river. The, um, the Euphrates itself is sometimes referred to this, the large- sort of the largest river apart from the Nile that the Egyptian or the, um, Israelite mind would have is the Euphrates, right? This underwater river, this underwater current, the undertow sucks him to the bottom of the ocean. It's like if you're swimming at the beach at the ocean and you get caught in the undercurrent. There's not a lot you can do about it. Y- sometimes even the strongest swimmers can't overcome this, and Jonah in all of his Middle Eastern robes, all of this stuff, probably with all of his baggage, his, his own equipment, things he had on him, is caught in this undercurrent that sucks him to the bottom of the ocean. And it's not just below the surface of the water. He's dropped down into the heart of the sea, the very core. We're seeing this language of him being pulled to the depths. In, in chapter one he goes down, down, down, and now he's being drawn into the belly of the ocean, into the pit of Sheol, into the heart of the waters The picture here is that Jonah doesn't just get thrown in the water and sink. He is actively pulled down to the bottom. This is not just a judgment where perhaps he can swim to the top. Just as the mariners hopelessly tried to reach land, Jonah would've been hopelessly trying to swim against this. We don't actually have any indication he tried, but had he tried, there would've been no chance He goes on to say that the God's breakers and his waves roll him. This is the picture we see if you ever watch surfing competitions on the ocean, where a surfer will get hit by the wave and he just gets rolled over and rolled over and rolled over, and it can be incredibly dangerous. That's why they have like the little lifeguards on the jet skis that zip out there to get them. Because when you get caught in that breaker, you just get rolled over and rolled over and rolled over, and soon you lose track of which direction is up, and even if you did, you couldn't get out This process is not just the forces of nature doing what they do. This is, again, the Lord weaponizing the forces of nature to execute judgment on Jonah This tumultuous and supernatural rapid descent showed Jonah that this is not only the moment in which God wanted to take his life, but was actively casting him away from the g- from the presence of the Lord [00:21:47] Yet I Will See [00:21:47] Tony Arsenal: It says here, um, in verse four, Jonah says, "I am driven away from your sight If you do a word study on this, you start to see that Jonah is pulling language from the creation account. He's pulling language from the fall. He's pulling a lot of language from Genesis itself. He's also pulling from the Psalms, which are pulling from the Genesis account. This word driven away could also be tran- translated as banished. He's cast out of the presence of the Lord. Just as in Genesis 3, we read, "God drove the man out at the east of the Garden of Eden. He placed cherubim and flaming swords." He drove the man out. Genesis 4:14, Cain says, "You have driven me away from the ground." And in Jonah 1:3, we see that Jonah was trying to get away from the presence of the Lord. And I wonder if there was this moment where he goes, "Ooh, I guess I got what I was looking for." Now, the second half of Jonah f- 2:4 here does something a little bit weird, and it's hard to translate. I think we should be honest at times. Hebrew is a language that in some senses is mysterious to us at times. There are still parts of the Hebrew Bible that we're not always 100% sure of. This verse here could be translated... In, in Hebrew it's just a statement. It's, "I, um, I shall again see the holy temple, or your holy temple." How that fits into the text itself is tricky. Some read it as, uh, as a question. "How shall I see your holy temple?" It's actually a statement kind of reaffirming the doubt and the fear and the idea that God was banishing him Most translations translate it as sort of a contrast. He says, "I was driven away from your sight, yet I shall again look on your holy temple." The force of this is even though you're driving me away, even though you're casting me out of your presence, I have faith, I have confidence that I will again see your holy temple The question here, and this is where I think Jonah becomes our example It's certainly possible that Jonah was asserting his belief that he would be rescued from this calamity and he would make his way back to Jerusalem and he would return to the holy temple. I think that what he says in the rest of this, he's recounting what he was praying. What he was praying in this context is not that he would return to the temple. He was confident God was taking his life. He says in verse five, "The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." The other way that the phrase holy temple is used in the Old Testament is to refer to the place that God lives in heaven. Jonah was asserting faith that even though he was being cast out of the presence of the Lord in this life, even though he was being justly punished for his sin, even though he was about to enter the belly of Sheol and to enter the pit, the very abyss, that he would see God again in His holy temple. This is a statement of Jonah's belief in his own destiny as one of God's people, destined to be saved by faith in God. In this moment, Jonah trusts the Lord despite all of the appearances that God was out to get him It's not all that different than when we read in Mark chapter 9, where this father brings his, uh, demon-possessed child to Jesus, and Jesus says, "I can heal him." And he says, "If you can do anything, Lord," I'm paraphrasing here. He says, "If you can do it, please, Lord." And he says, "If? All things are possible for me." And the father desperately cries out, "Lord, I believe. Help my unbelief." It's this raw, unfiltered statement of just the human condition on this side of glory, right? I believe in the Lord, but there's always that little part in the back of my head that isn't sure, because we're never going to be perfect. Now, I've said before, and, and this is becoming my new catchphrase, I think, I'm not here to rob you of your assurance of faith. Our, our confession, the Bible, this church, our Reform, broader Reform tradition, the assurance of faith of the Christian is the rightful possession inheritance of every person in this room who trusts the Lord. But it is a reality that at times that assurance is shaken. And if there's ever a time for your assurance to be shaken, it's when you're being dragged to the bottom of the ocean, right? One of the words in here, I don't have it-- I don't actually have it in my notes for some reason, but one of the note, words here, uh, s- about the roots of the mountain, I believe, in the next verse. It's not just that he was dragged to the bottom of the ocean. This word root of the mountain is like the word that's used to cut. He's not just being dragged to the bottom of the sea, he's being dragged to the bottom of a deep sea crevasse. He's literally being pulled into the pit, right? Many, uh, in the ancient Semitic world would have seen these underwater pits. They would have theorized or thought about these underwater crevasses as the actual entry into Sheol. And Jonah sees himself being drawn down into these things. Yet, he believes he will see the good presence of the Lord We read a similar statement, I won't, uh, I won't make us go there for time. We read a similar statement in Job. Job goes through this long speech about all the things that God has done to him, and at the very end of it, he says, "Yet I will see the Lord with my eyes, and he will stand up next to me on, on the earth." Right? Even though Job was going through this unimaginable grief, and we know that Job didn't deserve it in the strict sense, he still was saying, "I'm gonna be destroyed. God is shooting arrows at me," right? "His sword is in my side. He's targeting me. He's sending hornets after me." All of these terrible, vibrant images that he's using to show what God is doing to him, and yet he still trusts. I would say that he trusts that he would see the Lord in the flesh. This is not only Jonah's faith, it's a-- or Job's faith, it's a prophecy of Christ This is alien to our modern mindset. We've been talking about this in the Psalms. Weston's been leading us through the, the lament Psalms We often think that suffering and trials and difficulties are the opposite of blessing and favor. And we might recognize that in some sort of way that in God's economy, one thing leads to another. And again, there's an element of truth to that. James says, "Count it all joy when you face trials of every kind." He's not saying that the trials you're facing are in themselves joyful. You don't have to love when you get sick. You don't have to, you don't have to man up and put a smile on or s- pull yourself up by your bootstraps or whatever analogy you wanna use. It's okay to be sad when bad things happen. It's actually good, right? If we're to weep with those who weep, there's an element of sadness that must come with that, not to mention the one who's weeping is not chastised. But the idea that that only leads to this, that that's just one step in the chain, that's not really the mindset the Bible has. All across the Psalms, in the lament Psalms, all across the prophetic literature, the Book of Lamentations, Habakkuk has this long prayer at the end that's very similar, the entire Book of Job, suffering and sanctification, trials and joy and restoration, they're all sandwiched right there, and there is usually this statement in the middle of it that God will do what is right This is Jonah's example for us, and what an example it is. We'll talk in a little bit about all the ways that this whole scenario is typological of Christ. We'll, we'll get to that. But just for a minute in the middle of this book, Jonah is not such a bad guy. And it's because he still has all his faults that he can be this example for us [00:30:26] Genesis Deep Imagery [00:30:26] Tony Arsenal: As though it wasn't clear enough, Jonah in verse five says that the purpose of the waters closing over him was explicitly to take his life. He's now in the belly of the sea. He's being dragged down to the very roots of the mountain, to the very core of the earth in his mind. He, he thinks he's going to hell in the, the Hebrew mind. There's both this idea that God is dragging him to hell in a very real sense. The Hebrew mind, Sheol was a physical place that people went to, and we learn more about it and that becomes clarified as revelation is progressive, not contradictory, but as, as it's clarified But he uses this word deep, and this is where he's drawing again from Genesis. Genesis 1:2, he says, "The earth was without form and void. The darkness was over the face of the deep." The deep is this sort of like unformed chaotic water. It's what exists before God makes everything orderly and good. And in the fall, and especially in the flood in chapter seven, uh, chapter seven verse 11, the f- the flood itself is a sort of undoing of the order. God opens the floods from beneath, from the bottom of the earth, from the wellspring of the deep, as well as the chaotic waters from outside the firmament, and it all pours back in together and the entire world becomes again this deep, primordial, chaotic water And just as in Genesis God separates the land, in, in Genesis 7 or in Genesis 8, he separates out the land by drying it up, drying up the water. We also see that Jonah has this trust that he will return to the dry land. Again, he's the God of heaven and sea and dry earth. We could even read this phrase, depending on the context, as the abyss, which is this, a- again, is some borrowed language from Greek here that the Hebrews use. But it's this deep, watery, murky place th- full of shadows and darkness. Sounds familiar, I think, right? Christ says that those who are apart from him who refuse to obey will be cast into the outer darkness. This is the imagery that Jonah is seeing. All outside visible indicators was that he was gonna die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again Apart from God's gracious intervention, Jonah was right. So although God is the one that's bringing him to the depth, bringing him to the pit, dragging him down, using the very currents of the sea, weaponizing these underwater currents that only thousands of years later do we understand, and even then only this much, he also graciously rescues him from this by miraculously appointing a whale or a great fish who comes and swallows Jonah, takes him whole, and keeps him there in his own belly, keeps him there in her own womb when we get to chapter 2. In chapter six, or in verse six, Jonah makes this pivot. Again, he says he's brought to the very bottom of the sea, to the roots of the mountain, which is these deep underwater trenches. He conceptualizes himself now in this locked city behind bars. Again, this jail imagery, this pit imagery, it's all meant to evoke this idea of the final punishment of the wicked. This place of murky, gross water, this place of darkness and, uh, limitations of freedom, he's being taken there. This is the section here where people would actually argue that Jonah dies. He actually dies and is resurrected when he's swallowed by the whale. This comes from language where it says God does not prevent him from going to the pit. God actually draws him to the pit and then raises his life up from the pit. Now, I'm not convinced, um, that we should think that Jonah actually died. I don't, I don't think that the text fully supports that. But it certainly is using this imagery [00:34:45] Christ Typology [00:34:45] Tony Arsenal: This is where we get to some typology about Christ. This is where Jonah really shines as a prophet. Sometimes people wonder why the Book of Jonah is considered a prophetic book, and this along with it is part of that. Jonah, although the sign of Jonah in Matthew and in the other Gospels refers to the belly of the whale, that just as Jonah was in the belly of the whale for three days and three nights, so also Christ will be in the heart of the earth, the pit, for three days and three nights. When we're talking about typology, we can't get too tripped up on the details. We're not talking about strict allegory where this figure is that person and this signpost represents that thing. This isn't Pilgrim's Progress or Chronicles of Narnia, which is not allegory, but it's similar. Topology functions often on sort of these big picture concepts, right? Although there are some typological references that are super detailed, there are also some that are just sort of evocative The idea that Jonah died and was raised to life and sort of incubated in the earth, in- incubated in the whale and sort of reborn into the world, that certainly sounds a lot like a picture of the resurrection And I think we should see it that way. When Christ says that the sign of Jonah is roughly His resurrection, He is tying it to the three days and three nights, but He's not limiting to that Jonah comes to this pivot, and now he starts to reflect on the context of his deliverance. This whole s- this whole prayer should be seen sort of in the light of the thanksgiving psalms. There's a situation in which Jonah is in, and then God rescues him, and he begins to praise him for it. There's elements of lament, but it's really a thanksgiving psalm that he's drawing on here or that he's, he's writing In 2:7, Jonah is either dead or he's actively dying. I don't know about you, but if you've ever, uh, dove into a pool and got a little deeper than you thought you were, and you-- there's that, like, two seconds before you get to the top where you're sure the lights are going out and you've really only been underwater for, like, 45 seconds, but everything in you tells you if you don't get there, you're gonna die. Every instinct you have is to scramble for the surface. Think about how long it took Jonah to be dragged to the bottom of the ocean. Even at this accelerated pace, we're talking about a long time. And we have no reason to believe, and lots of reasons to think otherwise, Jonah was not preserved from the pain and the terror and the difficulty of feeling like you're drowning because he was drowning. He was without oxygen. His life was fading away. And it is in this context of him being on the brink of death, at death's door, in the belly of Sheol, being drawn into the very pit itself, that his prayer reaches the Lord in His holy temple. Right? This gives further evidence to the thought that Jonah is not talking about the temple in Jerusalem. There was, there was theology, and I, I think it's fine theology, that God lived in the temple in a special way. This is the reason that Daniel faces Jerusalem when he prays. There is a sense in the Old Testament that God's special place of presence is the temple in Jerusalem, and that the prayers of the people physically go to that place to be received by God. But Jonah doesn't know which direction the temple is. He's underwater. He's been tossed around by breakers. He has no sense of geography at this point He knows that his prayers are reaching the Lord in his heavenly temple. And they reach him in his heavenly temple just as his life is being lost in the pit. And it is from this moment that God raises him to life, or preserves his life, depending how you read it, and appoints the well to come reach him And some read this next verse as a little bit of a step back for Jonah, and it may be.  [00:39:02] Vows and Idols [00:39:02] Tony Arsenal: He reads, "Those who pay vain regard to i- regard to vain idols forsake their hope of steadfast love. But I, with the voice of thanksgiving, will sacrifice to you. And what I have vowed I will pay. Salvation belongs to the Lord." Jonah didn't see the sailors on the ship vow their vows and offer their sacrifices. That happened after they threw him into the pit and the current sucked him under So we may read this with a little bit of a, "Thank God I'm not like that tax collector," kind of a lens. And there's probably some wisdom for us in that, to recognize that Jonah still hasn't quite gotten there. But it's also very common in the Old Testament to recognize that God treats His people differently because they are different. God brings people to a place of sanctification, and through that process of sanctification, they cease to worship vain idols. And it is absolutely true that those who worship vain idols forfeit their hope of steadfast love from the Lord. That's straight out of the Ten Commandments, right? He visits the iniquity of, specifically of idolatry. He visits the iniquity unto the children to the third and fourth generation. But for those who love the Lord, He loves them with a steadfast love unto thousands We can recognize in Jonah that although he had made great progress in faith, that he still wasn't there yet. And we can recognize that in him because we can recognize that in ourselves. Jonah is the example in this because he is not perfect, because he has not arrived, 'cause he doesn't do a 180 about-face and get everything right going forward We can read this in light of Jonah in chapter four, where he takes big steps back Or we can read this as the regular up and down progress of sanctification in the life of all believers everywhere It is also ironic again, we're back now to Jonah being a little bit behind the curve. He was sent to Nineveh to evangelize the heathens, some of the worst enemies that Israel was going to face, and he ignores that call. And he, instead of going to Nineveh, he goes to Tarshish. He goes the opposite direction, and he does something that would be unthinkable to most Israelites. He goes out on the open ocean. That's just insanity to someone living in the ancient world He should have recognized that the sailors were fearing the Lord when they refused to throw him overboard. I think we all have a sort of innate sense when someone's behavior suddenly changes, and I think most of us, and not in some sort of strange, kooky, charismatic sense, but I think most of us can sort of go, "I think I know why that is." Right, when you, when you see someone at work that suddenly stops lying about everything and stops backbiting and stops taking credit for other people's work, and then you find out a little while linger- longer that they've come to faith in Christ, if we're being honest, we're not all that surprised. But Jonah doesn't get it. Jonah here promises the same things that the sailors already did, so now we're again back behind the curve [00:42:37] Sanctification Confession [00:42:37] Tony Arsenal: To wrap this out, I, I wanna, um, I wanna ground this in something that I think is really vital for us to understand. As I said, Jonah is an example to us because he demonstrates the limited nature of sanctification, but he also demonstrates in a certain sense the fact that sanctification is real and has real effects. So this is a little out of the ordinary, but grab your Trinity Hymnal from the pew in front of you. If you happen to have a copy of the Confession, you could use that if you'd prefer. But open with me to page 927 I have, um, I've been, uh, broadly Reformed most of my Christian life and didn't realize it until I got to seminary. And since I discovered the Westminster Confession of Faith a decade ago, it's not new, uh, not new to me, um, I realized how valuable this resource was. This is essentially a search engine without the internet. And so I wanna just read a little bit out of chapter 13 here, which is our Confessions chapter on sanctification. I'm not gonna read the whole thing, but the, the first, uh, the first section here essentially says that sanctification is real, and it happens throughout the whole person. We talk about total depravity, and there is a sense in which the Christian remains totally depraved after regeneration, in that there still is, there still is corruption within our entire being, uh, that is depraved. There's also an equal sense in which we can say we are totally sanctified in Christ because sanctification is throughout the whole man in which we are renewed after the image of God. So that's section one. And then section two says, "This sanctification is throughout," again, throughout the whole man, "in the whole man, yet imperfect in this life. There abiding still some remnant of corruption in every part, whence ariseth a continual and irre- irreconcilable war, the flesh left lusting after the spirit, and the spirit lusting after the flesh." Now, that may feel like just a crushing burden if you stop reading there, but it lines up with our experience, right? This is Paul in Romans 7, "The good things I wanna do, I do not, and the bad things that I, I kn- I do not want to do, I somehow do. The spirit is willing, but the flesh is weak." We shouldn't read that as though somehow our spirits are purified entirely and our bodies are what's really causing us to sin. This is a picture of the spirit being, uh, our, our spiritual part of us. The part of us that's regenerated is willing, but the part of us that remains corrupt is our flesh And our confession goes on to say, "In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctification- sanctifying spirit of Christ, the regenerate part doth overcome." And so the saints grow in grace, perfecting holiness in the fear of God. This is revolutionary in our broader evangelical world. The storybook Bible, Jonah did a bad thing and he gets punished, and he did a good thing and so he gets better, cannot understand this concept. This is why I think we have to be so careful when we choose what books to give to our little ones, right? I, I make jokes about VeggieTales. I loved VeggieTales when I was in VeggieTales age range. I probably would sit down and watch VeggieTales with Augie when he gets old enough. But we have to be so careful not to let those messages come to our children, or to ourselves for that matter, uninterpreted by the scriptures first and foremost, and our Reformed tradition that we all believe. Amen.  [00:46:49] Assurance in the Pit [00:46:49] Tony Arsenal: This is vital for us When all is said and done, salvation, whether we're talking about justification, sanctification, glorification, resurrection, all of the different stages and phases of our salvation, it is entirely of the Lord. And it's for this reason that Jonah says, "I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay." Salvation belongs to the Lord So this is the application of the sermon, loved ones. No matter how close to or actually into the pit itself we have fallen The, the chapter on assurance of faith, I won't go there, but the chapter in our confession on assurance of faith is very honest with us that our assurance will be shaken, and at times we may not feel as though we have any assurance at all But even when we have fallen that deep into the pit of despair, even when we feel as though we are in the very depths of hell No matter how much our spiritual or physical life is fainting away as we starve for spiritual breath, as we feel that impulse in us that recognizes we're moments away from losing the faith entirely. No matter how much the remnants of corruption in every part swirl around our heads like seaweed, how often do we feel wrapped up in sin? Whatever it is, I don't need to get specific 'cause I'm sure all of you are thinking of something in your head right now that has been swirling around you for years. Maybe it's months, maybe it's years. Maybe you've never felt, since coming to Christ, you've never felt like it wasn't wrapped up around you like seaweed. Besetting sin is something that we need to be serious about, and it's a good cause for us to think hard and deep about our status as Christians, and to go to our pastor and seek the elders' assistance in this. But besetting sin is not, is not a mark that excludes you from, from Christianity. Right? We're justified by faith alone, in Christ alone, by His grace alone. Not because we've overcome our besetting sin alone, right? That's not one of the five solas God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire And though it is the case that we often are shaken, and at times God, just as he let Jonah, he let Jonah go to Tarshish. God had every ability to stop him from doing a stupid thing, and sometimes he does that, right? I'm sure there's plenty of times we can think about in our lives where we were heading towards sin and God just pulled a U-turn on us, and we are thankful for that. But there are times that he does not, and he lets us, he lets us do that. He lets us suffer the consequences, and he does that to chastise us and bring us back to him And even in the context of that, it is through this continual supply of the sanctifying Spirit of Christ, right?  [00:50:19] God Beautifies His Bride [00:50:19] Tony Arsenal: Christ was anointed by the Holy Spirit from the womb beyond measure. That's in the Book of John. There was never a time where Christ did not have the totality of the infinite sanctifying Spirit of the God, of God. We do not have the totality of the sanctifying Spirit of God. Now, we can get into a discussion after the service about divine simplicity and all the complexity of that, but the reality is that God sanctifies us more and more and more, and He does it by giving us the Spirit more and more. Might be more accurate to say He gives more of us to the Spirit. He gives us to the Spirit more and more. He gives us to Jesus more and more. We are Christ's inheritance. We are His bride. And just as the bride, as they're approaching the wedding, is made more and more beautiful, they start their, their beauty treatments weeks and months ahead of time, right? They're already making their hair appointments. They're already doing what they need to do to feel as beautiful as they can and to be as beautiful as they can on their wedding day. If that's the way we treat human weddings; guys do it too, just not as much. If that's the way we treat human weddings, how much more does God treat the heavenly wedding of His Son to His beloved bride? He's beautifying us, Church. Doesn't always feel like it. Doesn't always look like it, but He is. 

Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsBibliographyAguilar, L. A., et al. “Total Solar Eclipse Triggers Dawn Behavior in Birds.” Science, 2025. Used for the updated science support showing that the April 8, 2024 total eclipse altered North American bird behavior, including dawn-like vocal responses.Britannica. “9 Celestial Omens.” Used for the Thales / Battle of the Eclipse tradition and the broader theme of celestial events being interpreted as historical omens.Britannica. “Apopis.” Used for Apep/Apopis as the serpent enemy of Re/Ra, the demon of chaos, and the force outside the ordered cosmos.Britannica. “Eclipse — Medieval European.” Used for medieval eclipse records, especially the 733 CE annular eclipse described as a “black and horrid shield.”Britannica. “Hindu Calendar.” Used for Hindu sacred timing, lunar-solar calendrical structure, and the religious context that helps explain eclipse observance as ritually serious time.Britannica. “Ma'at.” Used for Ma'at as truth, justice, balance, and cosmic order in ancient Egyptian religion.Britannica. “Navagraha.” Used for Rahu and Ketu as eclipse-associated shadow planets and lunar-node powers in Indian astral religion.Britannica. “Samudra Manthana / Churning of the Ocean of Milk.” Used for the mythic background of devas, asuras, amrita, Vishnu, Mohini, Rahu, and Ketu.Britannica. “Solar Eclipse.” Used for basic solar-eclipse definition and the Moon's shadow crossing Earth.Britannica. “The Sun Was Eaten: 6 Ways Cultures Have Explained Eclipses.” Used for comparative eclipse mythology, especially devourer myths, Chinese dragon traditions, Rahu, and Batammaliba reconciliation themes.Britannica. “What Causes Lunar and Solar Eclipses?” Used for clear basic mechanics of lunar and solar eclipses.CDLI / Cuneiform Digital Library Initiative. “Solar Omens of Enūma Anu Enlil: Tablets 23 (24)–29 (30).” Used for bibliographic information on van Soldt's edition of the solar omen tablets.European Space Agency. “27 August.” Used for the 413 BCE lunar eclipse during the Athenian retreat from Syracuse and Nicias' delay.Exploratorium. “Eclipse Stories from Around the World.” Used for global comparative eclipse stories, including Norse wolves, Batammaliba reconciliation, and other recurring mythic patterns.Foundation for the Preservation of the Mahayana Tradition. “Practice During Solar and Lunar Eclipses.” Used for Tibetan Buddhist practice advice, merit multiplication, and eclipse as intensified sacred time.Izzuddin, Ahmad, Mohamad A. Imroni, Ali Imron, and Mahsun. “Cultural Myth of Eclipse in a Central Javanese Village: Between Islamic Identity and Local Tradition.” HTS Teologiese Studies/Theological Studies, 2022. Used for Batara Kala, eclipse devouring myths in Java, pregnancy/livestock concerns, and living village practice.NASA. “Why Do Eclipses Happen?” NASA Science. 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A new week means new questions! Hope you have fun with these!Martin Short, Steve Martin and Selena Gomez star in what mystery comedy?What is the most abundant cell in the human body?The Formation World Tour was the first all-stadium tour by which female artist? For two extra points, what album was it done with, the best selling album of 2016.What is the very fitting three letter ticker symbol for Harley-Davidson?A "McBurney incision" is made in the lower right abdomen by a surgeon about to remove what?The current Prime Minister of Hungary is Péter Magyar. What does Magyar mean in Hungarian?Amphibians & mammals are classified as what 11-letter (plural) term, due to the fact that they have backbones?Richard Bachman wrote Thinner, The Long Walk, and Blaze and is the pen name for which author who has written more than 100 books?A specific hummingbird, whose name we won't mention cause it will spoil the answer, is unique for being the only bird to have what physical feature?What industry-leading project management tool comes from the japanese name for godzilla?"Seward's Folly" was a sarcastic nickname for the 1867 purchase of what?Only four players have scored more than one hat-trick at the men's FIFA World Cup, name them two and a half points for each right answer:What is it called when a player uses all 7 tiles at once in Scrabble?Who was the God of the Underworld and husband to Isis in Egyptian mythology?What 1981 arcade game that Dungeon Crawler Carl is skilled at, has the player direct an animal across a freeway or a river with logs?In Iron Man, what character did Gwenyth Paltrow play?MusicHot Swing, Fast Talkin, Bass Walker, Dances and Dames, Ambush by Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 3.0 http://creativecommons.org/licenses/by/3.0/Don't forget to follow us on social media:Patreon – patreon.com/quizbang – Please consider supporting us on Patreon. Check out our fun extras for patrons and help us keep this podcast going. We appreciate any level of support!Website – quizbangpod.com Check out our website, it will have all the links for social media that you need and while you're there, why not go to the contact us page and submit a question!Facebook – @quizbangpodcast – we post episode links and silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess.Instagram – Quiz Quiz Bang Bang (quizquizbangbang), we post silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess.Twitter – @quizbangpod We want to start a fun community for our fellow trivia lovers. If you hear/think of a fun or challenging trivia question, post it to our twitter feed and we will repost it so everyone can take a stab it. Come for the trivia – stay for the trivia.Ko-Fi – ko-fi.com/quizbangpod – Keep that sweet caffeine running through our body with a Ko-Fi, power us through a late night of fact checking and editing!

4pm - GUEST - REEM IBRAHIM - REASON WRITER AND VIDEO CORRESPONDENT // Reem Ibrahim is a research fellow, policy and media at Reason. She reports and writes on issues including regulation, trade, and economic freedom.  She is a graduate of the London School of Economics and Political Science and of Egyptian and Moroccan heritage // British Prime Minister Keir Starmer Has Resigned. His Replacement Will Likely Be More of the Same // Why the UK’s wave of socialism should be a dire warning to the US // The Kratom investors lobbying for political influence // Kratom is a legal $13 ‘natural’ high that’s led to addiction and 91 deaths: ‘Soccer moms are on it’ // Guinness crowns the world’s loudest person at 122.4 decibels // He takes the title from British school teacher who set the record in 1994

6pm - GUEST - REEM IBRAHIM - REASON WRITER AND VIDEO CORRESPONDENT // Reem Ibrahim is a research fellow, policy and media at Reason. She reports and writes on issues including regulation, trade, and economic freedom.  She is a graduate of the London School of Economics and Political Science and of Egyptian and Moroccan heritage // British Prime Minister Keir Starmer Has Resigned. His Replacement Will Likely Be More of the Same // Why the UK’s wave of socialism should be a dire warning to the US // The Kratom investors lobbying for political influence // Kratom is a legal $13 ‘natural’ high that’s led to addiction and 91 deaths: ‘Soccer moms are on it’ // Guinness crowns the world’s loudest person at 122.4 decibels // He takes the title from British school teacher who set the record in 1994

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

In this episode of The President's Daily Brief: Vladimir Putin says Russia is ready to restart peace negotiations with Ukraine based on the framework discussed during the 2022 Istanbul talks. We examine whether Moscow is still negotiating from the same position of strength it held four years ago, or if Ukraine's growing ability to strike Russia's economy has altered the balance of leverage. China unveils a strange new tool in the South China Sea: a mysterious floating platform positioned near a disputed atoll. We'll explain what analysts believe it may be used for and why regional rivals are paying close attention. Russia is accused of attacking three foreign cargo ships in the Black Sea, killing an Egyptian sailor and raising fresh concerns about the safety of international shipping in the region. In today's Back of the Brief—the Trump administration expands its pressure campaign against Cuba, targeting five entities and a member of the Castro family with new sanctions aimed at the regime's financial network. To listen to the show ad-free, become a premium member of The President's Daily Brief by visiting https://PDBPremium.com. Please remember to subscribe if you enjoyed this episode of The President's Daily Brief. YouTube: youtube.com/@presidentsdailybrief Ethos Life Insurance: Protect your family with life insurance from Ethos. Get up to $3 million in coverage in as little as 10 minutes at: https://ethos.com/PDB Wild Alaskan Company: Get $35 off your first box of wild-caught, sustainable seafood—delivered right to your door. Go to: https://www.wildalaskan.com/PDB Acre Gold: Turn your pocket change into physical 24-karat gold and enter to win a limited-edition Hot Wheels gold bar at https://GetAcreGold.com/PDB Learn more about your ad choices. Visit megaphone.fm/adchoices

Today is The Stacks Book Club Day, and we're joined by bestselling author Mary H.K. Choi (Pool House) to discuss our June pick, The Alchemist by Paolo Coelho. This allegorical novel follows Santiago, an Andalusian shepherd boy whose quest from Spain to the Egyptian desert in search of buried treasure transforms into a life-changing journey of self-discovery. We discuss the book's legacy, how it relates to the cultural phenomena of “girl boss” and “the manosphere,” and which parts we loved and hated.There are spoilers in this episode.Make sure you listen to the end of the episode to find out our July book club pick!You can find everything we discuss on today's show on The Stacks website: https://www.thestackspodcast.com/2026/6/24/ep-430-the-alchemistConnect with Mary: Instagram | Threads | Substack | WebsiteConnect with The Stacks: Instagram | Threads | Shop | Patreon | Goodreads | Substack | YoutubeSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Merriam-Webster's Word of the Day for June 24, 2026 is: pantheon • PAN-thee-ahn • noun Pantheon usually refers to a group of famous or notable people or things. It also refers to the officially recognized gods of a particular people, as well as to the Roman Pantheon, the domed temple begun in 27 B.C. and rebuilt circa 118-128 A.D. // With her induction into the Rock and Roll Hall of Fame, the distinguished bassist and songwriter joined a pantheon of musical legends. // His research is primarily dedicated to the Greek and Roman pantheons. See the entry > Examples: "From cheeky shots of celebrities like Jane Fonda and Arnold Schwarzenegger to extravagant, sensual portfolios of America's Olympic squads, the magazine's pantheon of photographers have helped to define the genre of sports portraiture." — Kahina Sekkaï, Vanity Fair, 14 May 2026 Did you know? Some of the earliest uses of pantheon in the English language refer to the most famous Pantheon, the circular domed temple built in Rome more than 19 centuries ago (and still standing). We can easily identify the origins of the temple's name, which the Romans borrowed from the Greek word for a temple honoring all their gods. That Greek word, pantheion, combines pan- ("all") and theos ("god"). In today's English, pantheon often refers to all the gods of a particular people (as in "the Egyptian pantheon"), a sense that arose in the 16th century but was rarely used until the 19th century. More often, though, pantheon bears a meaning developed later to refer to the eminent company of the highly venerated, be they human or not. A pantheon of this type includes no deities; it is a group of famous or notable people or things, as in "a book joining the pantheon of great world literature."

Dr. Jeffrey Newman, an Egyptologist and a research associate at UCLA's Pourdavoud Institute, joins Lexie to discuss his dissertation, which examines ritual performance and the origins of Egyptian bureaucracy and state formation, Predynastic and Early Dynastic chronologies, addresses First Dynasty human sacrifice, and his cultural heritage photography & photogrammetry experiences. So tuck in your togas and hop aboard Trireme Transit for this week's exciting odyssey! Don't forget to follow us on Bluesky, Facebook & Instagram or visit our website www.theozymandiasproject.com! Originally recorded July 22, 2025. Learn more about Dr. Newman: https://pourdavoud.ucla.edu/people/jeffrey-newman/ Follow his work on ResearchGate: https://www.researchgate.net/profile/Jeffrey-Newman-5Read his dissertation: https://www.proquest.com/docview/3180856129 Custom music by Brent Arehart of Arehart Sounds and edited by Dan Maday. Want a transcript of the episode? Email us at theozymandiasprojectpodcast@gmail.com and we can provide one. Hosted on Acast. See acast.com/privacy for more information.

What if Atlantis is not a legend, but a memory of the world that drowned in the days of Noah? Caleb Jones makes that case in the most information-dense Atlantis breakdown you will ever hear. He goes back to Plato, back to Genesis, and back to a pre-flood civilization the Bible says was advanced, arrogant, and ruled by the offspring of gods and men.Caleb shows how the fountains of the great deep, the storehouses of snow and hail in the book of Job, and the lost city beneath the Azores all tell one connected story. He explains why an Egyptian priest somehow knew the underwater geography of an ocean he never crossed, and what that means for everything we think we know about ancient history. This episode is sponsored by: https://go.goodranchers.com/BLURRY — For a limited time, when you purchase any Father's Day Gift Box from Good Ranchers, they'll throw in FREE Wagyu Burgers for Dad to enjoy. https://zocdoc.com/blurry — Find and instantly book top-rated doctors today! - Learn more about your ad choices. Visit megaphone.fm/adchoices

Many creation supporters are Christians that are also interested in ancient history and like to read about the latest archaeological discoveries. However, they are concerned when, say, some very ancient remains are carbon-14 dated at forty or even fifty thousand years old. According to the Bible, the Creation itself is no more than 10,000 years old, so how does the Bible-believing Christian handle this kind of information? To assure ourselves, we need to lift the cloak of secrecy about carbon-14 dating.Willard Libby developed the carbon-14 dating method in 1947. This was considered such a major breakthrough that he received the Nobel Prize a few years later. However, like every other method of measurement, the method itself had to be calibrated against things of historically dated and known age. Libby used wooden coffin lids and for the earliest dates was obliged to use historically dated material from Egypt. Libby reported in a footnote that the Egyptologist had confessed that Egyptian dating is “perhaps five centuries too old at five thousand years.” This one little foot-note reveals that if Egyptian dates were honestly brought forward by five hundred years, they would confirm the biblical Exodus. Secondly, any ages greater than about 5,000 years are beyond the range of historical calibration. The bottom line is that the carbon-14 method does have several serious and recognized problems beyond about 2,000 years.1 Corinthians 3:18“Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.”Prayer: Heavenly Father, I thank You that You are patient with us, especially when we read of discoveries and begin to doubt Your Word. Continue to teach me and give me understanding. In Jesus' Name. Amen.Image: Willard Frank Libby in Lab, CC BY-SA 4.0, Wikimedia Commons. To support this ministry financially, visit: https://www.oneplace.com/donate/1232/29?v=20251111

Send us Fan MailWhat if everything you were taught about human history is wrong — and stress is literally killing you because of it?In this mind-expanding conversation, Elisabeth Carson sits down with Tyler Bassforge — esoteric metaphysicist, music producer, and one of the most compelling voices in ancient history and consciousness research — for a conversation that will permanently change how you see the world, your body, and your lifespan.Tyler has traveled to Egypt, studied under a Rosicrucian mentor, conducted acoustic experiments inside Egyptian temple chambers, and spent years connecting the dots between sacred geometry, suppressed history, and the nature of consciousness itself.This isn't theory. This is pattern recognition at the highest level.───────────────────────────────────────────Tyler Bassforge is an esoteric metaphysicist, music producer, and content creator covering ancient history, sacred geometry, and metaphysics. He has appeared on Gaia and has studied across Egypt, Cambodia, Turkey, and beyond.

Discovering God's Purpose: Lessons from Moses In our continuing series on Moses, we delve into the pivotal moments of his life that reveal profound insights into discovering and fulfilling God's purpose. This narrative, particularly grounded in Exodus 2, Acts 7, and Hebrews 11, offers a rich tapestry of lessons applicable to our spiritual journeys. Moses' Early Life and Purpose Moses' story is a testament to the intricate ways God prepares us for our divine purpose. Raised in Pharaoh's palace, Moses had access to the best education, becoming "powerful in speech and action" as noted in Acts 7:22. His upbringing in both Egyptian royalty and Hebrew faith uniquely positioned him for his future role as a leader. Key Lessons from Moses' Life Preparation and Purpose: Moses' education at the Temple of the Sun, akin to the "Oxford of the ancient world," equipped him with skills in leadership, language, and military tactics. His formative years with his Hebrew family instilled a deep faith and knowledge of God's promises, laying the foundation for his life's mission. Passion and Sacrifice: Moses' decision to identify with his Hebrew roots, as described in Hebrews 11:24-26, highlights his willingness to forsake Egyptian riches for God's calling. This choice underscores the importance of aligning our passions with divine purpose. Timing and Trust in God: Despite knowing his mission, Moses initially acted on his own timing, leading to dire consequences. His attempt to deliver his people prematurely resulted in exile, teaching us the critical lesson of waiting on God's timing. The Turning Point: The Burning Bush While many associate Moses' calling with the burning bush encounter, it's crucial to note that this event was a confirmation rather than a revelation of his purpose. Moses had long understood his role, but the burning bush marked the moment God empowered and released him to act. Spiritual Insights God's Timing: Moses' story illustrates the necessity of aligning with God's timing. His initial failure was due to acting independently of God's plan. As Zechariah 4:6 reminds us, "Not by might nor by power, but by my Spirit, says the Lord Almighty." Dependence on God: Jesus' words in John 15:5 emphasize the futility of pursuing God's work without His guidance: "Apart from me, you can do nothing." Moses' eventual success came from learning to rely entirely on God. Applying Moses' Lessons to Our Lives Identify Your Preparation: Reflect on your life experiences, education, and skills. How have these prepared you for God's calling? Passion as a Guide: What ignites your passion? If it aligns with God's will and inspires sacrifice, it likely points to your purpose. Wait on God: Learn from Moses' initial misstep. Trust in God's timing and seek His guidance before moving forward. In conclusion, Moses' journey from a prince of Egypt to a leader of God's people offers timeless wisdom on discovering and fulfilling divine purpose. By embracing these lessons, we can align our lives more closely with God's will, ensuring our actions resonate with His eternal plan.

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Welcome to Day 2888 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2888 – Wisdom Nuggets – Psalm 136:17-26 Daily Wisdom Wisdom-Trek Podcast Script - Day 2888 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2888 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 Cosmic Land Transfer – Inheritance, Remembrance, and the God of Heaven In our previous episode on this grand, historical expedition, we marched through the dramatic midsection of the Great Hallel: Psalm One Hundred Thirty-Six, verses ten through sixteen. We stood alongside the liberated community of Israel as they witnessed the devastating, courtroom judgment executed against the Egyptian pantheon. We watched the Divine Warrior split the primordial chaos waters of the Red Sea, carving a dry, safe highway right through the abyss, and effortlessly shaking off the arrogant, imperial army of Pharaoh like an annoying insect on His sleeve. We closed our trek by following our heavenly Shepherd into the terrifying, uncreated wilderness wasteland, discovering that His Hesed—His fierce, unyielding, and covenant-keeping faithful love—is uniquely durable enough to sustain us through our most parched, desperate chapters. Today, we have arrived at the magnificent, soaring crescendo of this ultimate liturgical masterpiece. We are completing our journey through Psalm One Hundred Thirty-Six, by exploring verses seventeen through twenty-six, in the New Living Translation. The antiphonal chant of the temple choir continues to ring out across the stone courts of Jerusalem, with the massive congregation roaring back the rhythmic drumbeat of faith after every single line. The historical narrative now shifts from the survival of the wilderness, to the violent, supernatural conquest of the Promised Land. The psalmist pulls back the cosmic curtain to show us that our ultimate inheritance was secured by a God who systematically dismantles giant rebel kings, remembers us in our deepest human weakness, and universally sustains every living thing from His heavenly throne room. Let us step onto the final ridge of this specific trail, adjust our cosmic lenses, and listen to the final chords of the Great Hallel. The first segment is: Dismantling the Giant Proxies of the Underworld Stronghold Psalm One Hundred Thirty-Six: verses seventeen, eighteen, nineteen, and twenty. Give thanks to him who struck down mighty kings. His faithful love endures forever. He slaughtered powerful kings. His faithful love endures forever. Sihon king of the Amorites. His faithful love endures forever. Og king of Bashan. His faithful love endures forever. The final historical movement of the psalm opens with a thunderous, dual celebration of military and cosmic triumph. “Give thanks to him who struck down mighty kings... He slaughtered powerful kings... Sihon king of the Amorites... Og king of Bashan.” To fully unlock the massive, explosive spiritual warfare embedded in these specific names, we must integrate the profound insights of the Ancient Israelite divine council worldview, as masterfully taught by Doctor Michael S. Heiser. To a modern reader, the mention of Sihon and Og can feel like a repetitive, boring footnote from an ancient Near Eastern border dispute. We might wonder why a psalm focused on the eternal love of God would spend so much time naming dead kings. But to the ancient Israelite pilgrim marching up Mount Zion, these names were filled with holy terror, and monumental cosmic victory. These were not ordinary human rulers; they were the terrifying, giant gatekeepers of the cosmic rebellion. We must look back to the foundational blueprint of cosmic geography recorded in Deuteronomy, chapter thirty-two. When the Most High disinherited the seventy nations at the Tower of Babel due to their rebellion, He placed them under the jurisdiction of lesser spiritual beings—the sons of God, the territorial elohim. These principalities subsequently mutinied, demanding worship for themselves, and establishing dark, spiritual strongholds across the earth. But the most concentrated, defiant center of this rebellion was located in the north, in the region of Bashan, at the foot of Mount Hermon—the exact geographic site where the rebel watchers originally descended to stage their coup against the Almighty. Sihon, the king of the Amorites, and Og, the king of Bashan, ruled over this demonic geography. According to the historical records of Moses, Og was a literal remnant of the giant Rephaim, possessing an iron bedstead that was over thirteen feet long! In the ancient mindset, the Rephaim were the physical, and spiritual, anomalies produced by the corruption of the Watchers—the Nephilim lineages designed by the rebel gods to contaminate humanity, and permanently block the chosen family of Yahweh from ever establishing the Kingdom of God on earth. Bashan was poetically recognized as the "place of the serpent," and the literal gate of the underworld. When the psalmist declares that Yahweh “struck down mighty kings” and “slaughtered powerful kings,” he is describing a spectacular, cosmic cleansing of the geography. The Divine Warrior marched directly into the teeth of the underworld stronghold, confronted the most monstrous, intimidating avatars of the rebel council, and completely obliterated them. He proved that giant physical stature, demonic lineages, and ancient spiritual fortresses are absolutely nothing but chaff before the wind when the High King of the cosmos extends His hand. And why did He slaughter these terrifying giants? The congregation roars the answer after every name: “His faithful love endures forever.” Love for the covenant family required the violent, total eradication of the supernatural forces that sought to destroy them. The second segment is: The Cosmic Land Transfer and the Realignment of Geography Psalm One Hundred Thirty-Six: verses twenty-one and twenty-two. He gave their land as an inheritance. His faithful love endures forever. A special possession to his servant Israel. His faithful love endures forever. Having executed the giant kings and cleared the spiritual contamination from the landscape, the True King performs a monumental, legal act of property reallocation. “He gave their land as an inheritance... a special possession to his servant Israel.” This section of the liturgy celebrates the glorious, geographic reversal of the Tower of Babel. The Hebrew word used for inheritance here is nachalah, which refers to a permanent, legally binding family allotment that can never be sold, or stolen. In the cosmic courtroom, the land of Bashan, and the territories of Canaan, had been illegally occupied by the rebel elohim and their corrupt proxies. They had turned the earth into a playground of idolatry, violence, and darkness, claiming that Yahweh had no authority within their boundaries. But Yahweh executed a magnificent, sovereign eviction notice. He took the very land that the giant kings had fortified, completely stripped the rebel gods of their titles, and transferred the property deeds over to His segullah—His private, prized, and treasured possession, the family of Israel. The text notes that He handed it over to His “servant Israel.” This language of servitude is beautiful; it implies that Israel does not own the land as an autonomous empire, but holds it as a sacred trust, acting as the loyal stewards of Yahweh's earthly estate. By turning the land of the giants into an inheritance for Israel, the Creator successfully reestablished a beachhead of Eden right in the middle of a disinherited world. Mount Zion became the centralized command center where heaven and earth intersected, a sacred space where the laws, the justice, and the true cosmic order of the Almighty could safely flourish. When the congregation chants, “His faithful love endures forever” after these verses, they are recognizing that their physical homes, their fields, and their security are the direct, tangible evidence of a love that can redefine the boundaries of the planet to protect the family of God. The third segment is: From Cosmic Warfare to Intimate Grace and Universal Provision Psalm One Hundred Thirty-Six: verses twenty-three, twenty-four, and twenty-five. He remembered us in our weakness. His faithful love endures forever. He saved us from our enemies. His faithful love endures forever....

Theatrical stages often mirror the intricate evolution of the societies that build them. Professor Carmen Gitre explores the burgeoning performance culture of Cairo between 1867 and 1930. This era witnessed a shift from street storytelling and shadow plays to formal theater houses designed for an emerging class of Western-educated intellectuals. The discussion traverses the grand spectacle of the Suez Canal's opening to the subversive nationalist songs of performers like Mounira al-Mahdiyya. Through this historical lens, the stage appears as a critical site for negotiating modernity, colonial influence, and Egyptian identity.   00:00 Introduction 01:28 The Evolution of Performance 03:56 Commissioning an Operatic Staple for a Global Stage 07:35 Street Storytelling & the Shadows of Earlier Traditions 12:02 Urban Redesign Mirroring a Parisian Vision of Modernity 18:46 Defensive Developmentalism & the Weight of Sovereign Debt 27:21 Syrian Practitioners & the Burgeoning Role of the Press 32:31 Efendi vs. Basha 39:01 Vernacular Choices for an Elevated Public Education 44:31 Satirical Observations through a Modernist Lens 51:14 The nuances of the women's movement 57:04 Disembodied Voices in the Era of Early Recording 58:00 Performances Spilling into the Nationalist Fervor of 1919 01:03:02 Cinematic Transitions and Legacies for the Everyman   Carmen Gitre is an Associate Professor of Middle East History and Associate Chair of History at Virginia Tech University. She earned her Ph.D. at Rutgers University in 2011. From 2011 to 2014, she taught in the International Studies and History Departments at Seattle University. Her academic interests include cultural history, imperialism, and the relationship between performance, identity, and modernity in Egypt. Her book, Acting Egyptian: Theater, Identity, and Political Culture in Cairo, 1867-1930, was published by the University of Texas Press in 2019. Other publications include 'The Dramatic Middle East: Performance as History in Egypt and Beyond,' and 'Nonsense and Morality: Comedy in Interwar Egypt.' Her current work delves more deeply into interwar art, performance, and cultural influence in Egypt.   Connect with Carmen Gitre

Don't forget to grab your free scripture journal at ⁠⁠⁠PrayingChristianWomen.com/journal ⁠⁠⁠today!How do we discern true spiritual guidance from modern trends, and when is looking for a sign actually opening the door to something darker? In this episode, Jaime and Alana dive into the nuanced—and sometimes confusing—topic of modern “witchy” trends, New Age language seeping into Christian self-help, and the age-old practice of seeking signs. They discuss the critical difference between earnestly seeking God’s guidance and relying on spiritual shortcuts or omens, exploring how to tease out what is biblical, what is evil, and what falls somewhere in between. Alana highlights the concept of “plundering the Egyptians”—taking what is useful from secular tools without adopting their faulty foundations—while warning against attributing divine power to our own subconscious desires. Meanwhile, Jaime opens up about the tension of making agonizing parenting decisions with her husband, Matt, and takes a deep dive into the biblical story of Gideon’s fleece. She questions whether Gideon’s demands were a wise test or a lack of faith, ultimately suggesting that God was simply meeting Gideon where he was, rather than providing a universal instruction manual for our own decisions. Along the way, they swap practical wisdom on navigating the gray areas of modern Christian discernment. From the surprisingly grounded trick of flipping a coin—not to let chance decide, but to bypass people-pleasing tendencies and reveal your true, underlying desires—to an honest look at historical practices like casting lots and "Bible roulette," they offer a discerning yet grace-filled perspective. They emphasize that with the Holy Spirit and the Bible, we already have exactly what we need to seek God's will, warning against the temptation to treat scripture like a Ouija board. Whether you are wrestling with a major life decision, trying to untangle cultural self-help from biblical truth, or simply need a reminder to listen to God's voice without demanding a supernatural sign, we hope this episode encourages you to lead with prayerful discernment, intentionality, and confident grace. Discover More: Explore additional episodes of Praying Christian Women, Mindful Christian Prayers, and other Christian podcasts at Lifeaudio.com Check out our new podcast, Christian True-Crime Junkies!, on Apple, Spotify, or anywhere you listen to podcasts! Connect with Us: Stay updated and engage with our community: On Substack @PrayingChristianWomen On Facebook @PrayingChristianWomen On Instagram @PrayingChristianWomen On YouTube: @PrayingChristianWomen Discover More: Explore additional episodes of Praying Christian Women, Mindful Christian Prayers, and other Christian podcasts at Lifeaudio.com Check out our new podcast, Christian True-Crime Junkies!, on Apple, Spotify, or anywhere you listen to podcasts! Connect with Us: Stay updated and engage with our community: On Substack @PrayingChristianWomen On Facebook @PrayingChristianWomen On Instagram @PrayingChristianWomen On YouTube: @PrayingChristianWomen Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

For generations, Egyptian supporters dreamed of witnessing a World Cup victory. That long-awaited moment has finally arrived, creating memories that will endure far beyond this tournament. With belief growing and momentum building, a nation now looks ahead to what could come next.⚽

This week on the podcast we take a look at Lee Cronin's THE MUMMY. When the young daughter of a journalist disappears into the Egyptian desert without a trace and is returned eight years later, the heart-broken family is shocked when what should be a joyful reunion, soon turns into a living nightmare as she starts to transform into something truly horrifying. Tune in and find out what we all thought!

A mysterious Egyptian cult, a documentary film maker, and a terrible fate. In this episode of the Mummy Movie Podcast, as well as reviewing The Ceremony is About to Begin (2024), we use it as a jumping off point to examine the fascinating life of the English occultist Aleister Crowley.Our question: In Aleister Crowley's Egyptian inspired religious movement, did he promote the practices of human sacrifices, and the drinking of blood?Email: mummymoviepodcast@gmail.comPatreon: www.patreon.com/MummyMoviePodcastBibliographyBogdan, H., & Starr, M. P. (Eds.). (2012). Aleister Crowley and Western Esotericism. Oxford University Press.Crowley, A. (2019). Diary of a Drug Fiend and Other Works by Aleister Crowley. Arcturus Publishing.Churton, T. (2014). Aleister Crowley: the biography: spiritual revolutionary, romantic explorer, occult master and spy. Watkins Media Limited.Wilson, C. (2005). Aleister Crowley: The nature of the beast. Aeon Books. Hosted on Acast. See acast.com/privacy for more information.

Feeling unseen is one of the most painful human experiences, and it is one that Scripture takes seriously. The story of Hagar in Genesis 16 begins in the middle of a household in chaos. Abram and Sarai, tired of waiting on God's promise of a child, took matters into their own hands. Sarai offered her Egyptian slave Hagar to Abram, and Abram passively agreed. The consequences were immediate and devastating. Hagar became pregnant, Sarai became resentful, and the entire household unraveled. Hagar, who had no voice and no choice in any of it, eventually fled into the desert alone, carrying a child and carrying the weight of everyone else's decisions.What happened next is one of the most remarkable moments in all of Scripture. God did not wait for Hagar to find Him. He went looking for her. He found her near a spring in the desert, spoke to her by name, acknowledged her suffering, and gave her a promise for her future. In response, Hagar did something no one else in Scripture had done quite like this before. She gave God a name: El Roi, meaning the God who sees. She named the well Beer Lahai Roi, the well of the Living One who sees me, so that future generations would know that God had shown up in that exact place for someone the world had overlooked.This same pattern of seeing leading to compassion runs through the life of Jesus. When He saw the crowds, He had compassion and fed thousands. When He saw Mary weeping, He raised Lazarus from the dead. God's seeing always produces movement toward the people He loves. The invitation today is to bring your situation honestly before El Roi, trusting that He sees your condition and knows your name. And then to look around at the people in your own life who may be feeling invisible, and to be the presence of hope for them, because you carry the One who sees everyone.

Bishop Nathan Wilson pt.1 Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Hey, this week I interviewed Bishop Nathan Wilson of the Gnostic Union, and it was a good long interview, so I’ll be breaking it up probably into three segments for the next three weeks here. Bishop Wilson earned a diploma of ministry from the Gnostic Catholic Union, and then he later went on to create The Gnostic Union, and he’ll tell you about that in this week’s episode. Here I’ll read you the intro from their website. “The Gnostic Union is an independent sacramental assembly of Gnostic Christian communities and individuals. It exists to uphold the Gnostic Christian traditions and to encourage and promote the work of Christ and the Holy Sophia in the world.As an international, independent, autonomous, non-political organization, the Gnostic Union is in no way dependent upon any other authority outside of its own administration. We are neither Roman Catholic, Orthodox, nor Protestant. We are Gnostic Christians that encourage self-development and connecting with the spirit within to build a personal relationship with God, the Monad, the Father. Our bishops, priests, and deacons are merely guides to help you on your spiritual journey. The Gnostic Union aligns itself with the history and teachings of the first Christians of early first century Christianity and the teachings of Jesus Christ as found in the Gospel of Thomas. We encourage new members to read from the Nag Hammadi and to understand how different early Christianity is from modern mainstream Christianity. We welcome all people, regardless of past religious backgrounds or faiths. Gnosis means knowledge, not just simple intellectual knowledge, but deep spiritual knowledge within you. Knowledge from the Spirit, from the Holy Spirit, and from and of God.” You see, I felt that that really went along with what we talk about here at Gnostic Insights, and so when Bishop Wilson reached out to me via our Substack Gnostic Reformation site, I was more than happy to engage in conversation with him, and I thought that having a talk with him along with you and then broadcasting it would be helpful to all of us. Here’s the last little bit that it says on their Gnostic Union homepage, which is only one page long. It’s still in development. It says, “Gnostic Christian theology differs greatly from Roman Catholicism and Eastern Orthodoxy. Gnostic Christianity does not depend upon the authority of a Pope or the Church. Instead, it emphasizes being reborn in Spirit, building a personal spiritual relationship with God, and becoming Christ-like by enacting the teachings of Jesus Christ in our lives. Gnostic Christianity began from earlier Gnostic traditions, such as Hermeticism and Mysticism, which arose from Jewish mystics. Gnosticism itself is much older than Judaism, and traces back to the Hermetics of ancient Egypt, the Druids, and the ancient Greeks. Although many Gnostic Christian theologies differed, they shared a common theme of a trapped spiritual essence within the material body, the divine spark, the soul, or the spark of Sophia. The ultimate goal for Gnostic Christians was to become like Jesus, to be reborn in Spirit, through the baptism of the Holy Spirit, Sophia, and to know thyself, reflecting the divine essence within.” As you know, here at Gnostic Insights and the Gnostic Reformation, I stay away from the histories, because it seems to me that what is important is the here-and-now relationship we have with the Christ and with the Fullness of God. And so, I’m just not all that interested in history, but as you’ll hear from these ongoing interviews with Bishop Wilson, he’s all about history. So, for those of you who have been missing that strain of thought in our Gnostic Insights here, you’ll get an earful for the next three weeks. So without further ado, here's part one of my interview with Bishop Nathan Wilson of The Gnostic Union. Cyd: Well, such a pleasure to see you. You have such a nice smile. Bishop Nathan Wilson:Thank you. Thank you. Thanks for having me. It’s a pleasure. It’s always lovely to meet other Gnostics, other spiritual people, all those with open hearts and open minds. It’s always lovely to see. Cyd:Yes. Yes. Yes, it’s true. I wish I had more of these people close around me. Do you have neighbors who are Gnostic? Do you have people you can actually face-to-face with? Bishop Nathan Wilson:I’ve met a priest that I can now speak face-to-face, which was really good. So, it was the first real Gnostic I got to speak to face-to-face. Mostly, I was speaking to many online in other parts of the world, and I kind of felt like I was the only one here in Adelaide, Australia. So, I kind of felt like the one odd villager out. So, it was lovely to meet some other people. I’ve trained people, and other people have done what they wanted. Other people carried on as undercover Gnostics in this world. So, yeah. Cyd:Let me get a formal introduction to you here going. This is Bishop Nathan Wilson of the Gnostic Union, and we have connected through Substack, although you don’t have a Substack presence, do you? You don’t have a site? Bishop Nathan Wilson:No, no. We have got a website in the works, but it’s still in development. I’m not too tech-savvy, but we’ve got other people that are. So, we’re mostly on Facebook and YouTube at the moment. Cyd:Well, wonderful. Now, tell me the difference between the Gnostic Catholic Union and just the Gnostic Union. Bishop Nathan Wilson:Well, we used to be the Gnostic Catholic Union as well until I basically got in charge, and then I removed the Catholic part, which they only had for the Latin reasons, meaning universal, but not everyone knows that Latin subject. They’re just going to see Catholic, and usually today’s world, when you have a Catholic Union, it’s mostly those who have been brought up with a Catholic background that have now found Gnosis, and in turn, carry on those old traditions, which I don’t find anything wrong with. I think there’s many different ways to experience Gnosis. Gnosis doesn’t belong to any religion. It’s something you find within. It’s what you experience, spiritual knowledge gifted to you by what’s divine, by God, by the Father, by the Mother-Father, whichever term you like. The Source. It could even be referenced to, given you to by divine beings, by angels, angelic forces. So, Gnosis is something that you experience. So, it’s yours. It’s personal. It’s intimate. So, it’s a beautiful thing. So, with the Gnostic Union, we are more open to different Gnostic schools of thoughts. So, you could be a Sethian, a Valentinian. You could be a Carpucratian Gnostic, whichever. It doesn’t matter. You could be a Jewish Christian. Whichever the path is—we’re not really dogmatic. So, we appreciate all those who come into this spiritual life, seeking answers, and respecting each other’s beliefs, which is also rare. We have to remember, when we looked at the ancient schools of thought regarding Gnosticism, the ancient Gnostics got along. They didn’t kill each other. They didn’t fight. They had some disagreements, but they shared each other’s writings, which is fantastic. So, that’s very rare when you see that in a religious or even a spiritual school of thought. Many people can be my way only. So, that’s where Gnosis comes in, that inner spiritual experience. So, one’s own personal relationship with what’s divine. The Gnostic Union wants to encourage that, not to be bound by traditions. That’s mostly the difference between the Gnostic Union and the Gnostic Catholics, where they will be more bound by tradition, more bound by a dogmatic experience. We’re not really about that, not dissing any of that. We don’t mind, but we’re more open. Cyd:So, the Gnostic Catholics are still going on? That church is still active, but you have stepped away from them then, in that sense? Bishop Nathan Wilson:Yes, pretty much. So, we’ve done our own independent thing. So, that way we can have more schools of thought. I prefer it like that, so we can all grow from each other, which is something that I’m more about. So, that’s why I went into more of the Gnostic Union sense of things and removing the Catholic part. Some people didn’t like Catholic. Some people liked it and others were stoked that I removed that term from the group. I much prefer it. It’s less of a mouthful as well. I like things nice and simple as well. Cyd:Yes. So, it’s union—it's unity. That’s what the union means in the name, not like a labor union, but the union of Gnostics. That’s lovely. That’s very lovely. So, how many people are associating with the Gnostic Union at this point? Bishop Nathan Wilson:Well, we have a couple of other different groups from different parts of the world. We have a Gnostic Catholic group. I think they’re Gnostic Catholic Unitarians located in the Philippines. Then, we have other groups as well that associate with us. Within the Union itself, we have a couple of different ones. We have also side branches as well that used to be a part of the Gnostic Catholic Union, but there was some theological difference. So, some splitting went on. So, there’s other groups. We still recognize each other. Within the Gnostic Union at the moment. There is Bishop Jason, me, Bishop Nathan Wilson, Bishop Lorenzo, David and Michael, Randall over in South Africa. There’s also Priest Jeremy and Edgar and Rus. So, there’s quite a few. At the moment, it’s mostly men. We’re hoping to have some females join as well. We did have a couple of female members back in the Gnostic Catholic Union, but they ultimately retired. So, we’re hoping to expand. So, the Gnostic Union is kind of fresh on the scene. So, everything’s still building. Cyd:How fresh is it? How long have you been in existence here? Bishop Nathan Wilson:Well, in the Union itself, probably about almost two years now. It’s still maybe a year, year and a half, something like that there. So, it’s still growing in a sense. So, we’re doing okay, which is not too bad. We’re mostly on Facebook and YouTube. So, we do our online masses and group gatherings and stuff like that online as well. And mostly, just support each other’s individual works as well as promote each other’s work. And sometimes, I might edit a couple of videos of all of us together, give it to other people with their own channels, their own independent use, and then I’ll put it onto, say, the Union sites. Other people can go check it out as well. Cyd:I’ll be putting this up on my site. I’m going to post this to YouTube and make it for my audio podcast. But I’ll also give you the recording so that you can use it at your site if you’d like. Bishop Nathan Wilson:Oh, lovely. Lovely. I’d enjoy that as well. And again, thanks for reaching out to me. I very much enjoy speaking to like-minded individuals as well. And regarding even my translations that you brought me on to discuss as well, that’s relatively new as well. It took me about two years to fully actually translate. So, to get it all together, I use encyclopedias, I used Greek, Koine Greek dictionaries, as well as I used Bill Mounce, which is one of the top Koine Greek-speaking people in the world. I have a few friends that can speak Koine Greek as well as modern Greek as well. So, that also came in handy. So, it took me a while. I started doing that while I was still with the Gnostic Catholic Union and I didn’t finish it until the Gnostic Union. Cyd:So, tell us about, you’re speaking of your translation, tell us about that. It’s your New Testament, is it? Bishop Nathan Wilson:Yeah, I did the New Testament Gospels. I used Codex Sinaiticus because that was the oldest complete text, but then I wanted to do non-canonical. I didn’t know any Coptic at all, so I didn’t want to use any other people’s work. I just went to the Koine Greek, used what knowledge I did know, and I also used experts as well. So, I was able to look at every definition of the word and term and use. I did the Gospel of Thomas, which I actually first messed up on because I found out that the version I was looking at first was actually inspired by the Coptic version put into Koine Greek, and I realized it’s not the text. So, I went to the actual fragments themselves, and so I translated from there. It’s not very long. I didn’t use any AI recovery, so anything that wasn’t visible to our naked eye, I did not touch. So, I didn’t want to have any guessing involved. So, I just put what it was, and I did the Greek Gospel of Mary, as well as the Gospel of James, the Gospel of Peter, and I did three unknown Gospels, and they are little fragments, and they are Papyrus Oxyrhynchus. I have the names here. Actually, I better put that in—5072, and the other one was Papyrus Oxyrhynchus 840 and the other one is Egerton Gospel. So, they’re little fragments. The titles are missing. We don’t know who wrote them, so they’re unknown, but they could and likely do predate the Gospels that we do have. So, they predate the fragments we have. So, that’s interesting. So, all the fragments we have are second century. It’s likely they predate the fragments that we have. So, I chose to do them, but the interesting side was the Egerton gospel, which was actually a two-sided text, and Bart D. Ehrman actually did side two, and I did side one. So, he didn’t realize that there was a side on one. So, that means he was only looking at digital copy only, just like me. So, he didn’t actually look at the actual Papyrus itself, and so when I did one-sided, I didn’t realize there was a double side to that text, and so otherwise I wouldn’t have done it. So, the interesting thing is side one has not been publicly released for public domain, where side two has been released, which is very suspect, if you ask me, and I didn’t like that. So, I thought I’d introduce some texts that are very little looked at that were very Gnostic, such as Jesus insulting the Pharisees for dipping in waters that pigs jumped into and making themselves look like prostitutes to attract men. Cyd:They’re highly offensive, yes. Bishop Nathan Wilson:Yes, and that’s why they really want to release that publicly. So, you have to pay a scholar for their works, and that’s not really fair. All this knowledge should be for free, especially when you’re looking at our own religious or spirituality or the text involved in that. Otherwise, we’re limiting ourselves, and that’s definitely not fair. So, I think we should be more open, and the text should be up for public display, public domain for everyone to have access to. So, that’s what I ultimately believe in. It’s one reason I chose to share my translations and make accessible for free digital copies. I didn’t want people to just buy my work rather than download the digital text and just read it for themselves. Go to the library, print it out. It might be cheaper. So, when I do sell my texts, I donate it, like some of it’s a charity anyway, to Make-A-Wish Foundation. So, that’s something I do on my end. So, everything I do, I try not to make money just for myself. I try to do other things with it because I’m not really materialistic. I live very much a monk lifestyle, so I read a lot. Cyd:Yeah. Yeah, I do too. I live like a nun, I say. I’ve got a little cloister where I sleep. I live in a one-room place, so it’s very interesting. Would you explain to us the difference between the Koine Greek and the Coptic Greek and which was written and why are there two different versions? Bishop Nathan Wilson:Okay, well the Coptic, when you see Coptic Greek, that’s devolving into Coptic. So, very early proto-Coptic is what scholars term, is the developing into it. You see it with Greeks in the very language. Otherwise, Coptic language very much is a mixture of Greek and Egyptian. So, Egyptian hieroglyph turned into writing basically, but mixed in with Greek. So, Greek was like the English of the past back then. Hebrew also borrowed from the Greek during the second temple period of Jesus’ time. So, the word Judaism and synagogue are Greek words, for instance. So, a lot of borrowing, but the Greeks also borrowed from the Canaanites, such as the Phoenician language or the alphabet. So, that’s also fascinating. So, the ancient past, it was all about borrowing and making it your own, you know. But yeah, with Greek as well, that would be also evolving as well. So, you have, within the gospel itself, you might have one word being spelt slightly different, but ultimately meaning the same thing. And all that is, is one dialect from another speaking from one coastal region to a different coastal region. Obviously, saying the same thing, it just might be the accent. So, that’s played different in the language. So, it’s like we see hilios or hilion, but it’s the same root message. It’s just one person’s pronouncing it in the market different from this region, because he’s closer to the shore and other ones closer to the inner cities. And that’s basically all. So, Greek’s very advanced. You can have one word that can mean ultimately different meanings. And some words you come across can have hundreds of meanings, and that can make things difficult when translating. So, with the Koine Greek, we only know 70% to 90% of the language. We know the 100% of the alphabetical, but we don’t know every context of use. So, because of that difficulty, I had to add alternative English translations. So, I realized then that every translation we’re reading is just based on someone else’s interpretation of that translation. And it’s like, oh, that kind of sucks, so I put them all in there. So, when you come across the word aftos, for he, she, it, they, them, this one, I leave it as all of that, so, you can choose what that means. Because Jesus is speaking to diverse audiences. He’s speaking to males and females, not just men. And that’s what people forget. It’s like the word for spirit is also very feminine in Hebrew. In Greek, it’s masculine and feminine. So, it’s used as both, which is fascinating as well for the spirit within us, you know. So, but again, that’s going back to that root meaning of feminine, because when you add in the word hagion pneuma you now have the Holy Spirit, but that’s a feminine word of it. Otherwise, the root word of masculine is hagios, but the female name or the feminine version of that concept is hagion. Cyd:Ah, that’s fascinating. Yeah. You run into the same problem when translating Chinese, because Chinese pictograms can just mean many, many things. So, I’ve studied the Tao Te Ching quite a bit, and everybody’s book that’s famous of the Tao Te Ching, it’s their translation out of a hundred choices for every word. So, it’s, I understand quite a bit what you’re saying there. Well, tell me this, what makes you a bishop? How is it that you’re calling yourself bishop? Bishop Nathan Wilson:Well, I was ordained by, well, back when it was the Gnostic Catholic Union, I was ordained by Bishop Bill Thomas, and he was the bishop of a church in Florida. He was running a church. He was an older man, so he’s kind of, he retired for a bit, and now he’s more of a wandering bishop, because he had trouble with the funds of running a church. It’d be quite expensive. So, he was part of an organization that was the Gnostic Catholic Union. A lot of members retired as well, then he took over, and then it kind of went on for a few years, and then they started retiring, and then I joined from there, and I was ordained, and I took up a course with them, started off as a deacon, then became a priest, and then as they were retiring, I was made bishop, basically, and so then I was left with a little bit of the reins. So, it was from there, it was a lot more—more churches were involved. So, some of that has also, a lot of them have also retired or ultimately changed theologies. One of the original members of the Gnostic Catholic Union, I believe, is now either an Orthodox priest or joined the Orthodox Church, and he renounces all his old Gnostic past, which is kind of a shame. So, sometimes that does happen. So, people become wanderers because of, people basically rely solely on one priest, oftentimes, which is also sad, and when one priest moves, people lose passion, and sometimes that’s how it is. So, I prefer to have people more independently on their own, not just say rely on me, I make other people bishops so they can carry on with their own, and from there, expand it. So, someone might have, say, the coin enough to start their own church, and from there, maybe, from there, do whatever they need. So, it inspires, and still something to bring a bit of community in, and have a little bit of recognition from other people, basically. So, I kept that term. I was almost considering to remove the title, bishops and priests, but a lot of the old members wanted to keep it as well, and some of the young ones did as well. So, I thought, well, I’ll keep the term for them in their sake. Otherwise, I was going to keep it as teachers, or brothers and sisters, but I still encourage our members to, when dealing with each other, not just sit there and call each other bishops, or bishopettes, or priests, or priestess, whichever term they prefer. I prefer to call us brothers and sisters, which is more stressed. Even with the outfit some people are talking about, I would tell them, remember that Jesus wouldn’t be wandering around with fancy robes, or wearing collared shirts, or wearing gold jewelry, and say, I’m doing now, in a sense. He was out in the wilderness, gathering with community. So, as blessed as those who are poor, you know, so, which was rare. So, a lot of people wanted money back then. So, he was very much for the poor, which is beautiful to see. There were rich Christians. It doesn’t mean that was strictly only for poor people only. There were ones who were shipfarers, and in turn, would carry their message throughout the ports, or from region to region. Cyd:I was just wondering–you are obviously a Christian Gnostic, as am I. I know that you’re open to all Gnosticism, but Gnostics who reject the notion of the Christ, or the need for the Christ, doesn’t that create some kind of difficulty, let’s say? Bishop Nathan Wilson:It would conflict a little bit, yes. I haven’t really come across ones that more reject the Christ. I wouldn’t mind. I have come across ones who have debated me over it in a sense, which I don’t mind in a sense, but I would also encourage them to say, look at the message. Ultimately, it’s about finding the Christ within, being Christ-like for yourself. It goes back to that root word of the first Christians for Christanos, being little Christs, little anointed ones. So, those who were taken on their masters teaching to be Christ-like. But say we have ones that don’t believe Jesus existed. I don’t mind that, because ultimately it is the message, but I will tell them I do believe because I have reasons. I would say for them to look up, say, Judas Kriakos, which is a grandson of Jesus, which is recorded in history. We have church father writings that actually whinged about Jesus’ family being Jewish Christians and not Catholic. So, that’s interesting. So, why would you whinge about a family if the man did not exist? For instance like that. But ultimately, there were some Gnostics that didn’t believe that Jesus existed, but was rather a spirit or was the myth that you took on yourself. So, I’m okay with that, as long as we don’t conflict with each other, with our hearts, as long as we’re not hating each other. So, we can have separate beliefs, as long as we respect those beliefs. Ultimately, that’s what would stop the disheartening and also the conflictions. end part one of interview Okay, we’re going to stop for this week. This is a good place to stop because next, Bishop Wilson goes on to discuss his translation of the New Testament and also some other Gnostic texts. So, we’ll spend next week talking about his translation that he calls the Gnostic Christian Truth Bible, and we’ll get into that. Also, I did record this entire interview as a Zoom video, and as soon as I get that edited, I’ll be posting it to YouTube so you will be able to find it and watch the interview as Bishop Nathan Wilson and I discuss these things. So, I hope to see you there, and thank you for listening this week, and we’ll pick it up again next week. Until then, God bless us all, and onward and upward. The Gnostic Union Facebook The Gnostic Union YouTube Channel

In 1954, hundreds of Glasgow schoolchildren armed with makeshift weapons stormed the Southern Necropolis, hunting a towering, iron-toothed vampire they believed had already claimed two victims.EPISODE BLOG PAGE (includes sources): https://weirddarkness.com/GorbalsVampireREAD or DOWNLOAD the full transcript of this episode: https://weirddarkness.tiny.us/4xtvswmmFEATURED STORIES IN THIS EPISODE: What caused hundreds of Scottish children in the 1950s to suddenly become vampire hunters? (The Gorbals Vampire) *** Over the years, from ancient to more modern times there have been a number of incredible cases of mass hysteria. Some are so unbelievable it's difficult to understand how they happened at all. (Ancient Cases of Mass Hysteria) *** Zachary Davis had a history of mental disturbance, but no one could have predicted the horrors he was truly capable of. (The Disturbing Story of Zachary Davis) *** When poor travelers are found dead in the frozen winter, could it be that there is something more to their story? Could they have been killed not by the cold, but by a demon of the snow? (Demon of the Snow) *** Southwest of Tombstone, Arizona are the remains of a simple adobe cabin nicknamed ‘the bloodiest cabin in Arizona'. (Brunkow's Cabin) *** Oscar Beckwith was a hermit who lived in the woods, in a small, squalid shack with no furnishings but a bunk, two stools, and a stove… on which he cooked human flesh. (The Cannibal of Austerlitz)CHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = The Foreboding00:01:02.525 = Show Open00:03:13.218 = The Gorbals Vampire00:07:54.447 = Ancient Cases of Mass Hysteria00:23:57.158 = The Disturbing Story of Zachary Davis ***00:32:13.121 = Demon of the Snow00:38:22.972 = Brunkow's Cabin ***00:43:01.745 = The Cannibal of Austerlitz00:48:36.810 = Show Close*** = 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:“The Gorbals Vampire” by Cynthia McKanzie for Message to Eagle: (link no longer valid)“Ancient Cases of Mass Hysteria” posted at Ancient Pages: http://bit.ly/2Iw12SX“The Disturbing Story of Zachary Davis” by William DeLong for All That's Interesting: http://bit.ly/2UOxLd6“Demon of the Snow” by A. Sutherland for Ancient Pages: http://bit.ly/2UlTX97“Brunkow's Cabin” by Amanda Penn: http://bit.ly/2GojnOB“The Cannibal of Austerlitz” by Robert Wilhelm for Murder By Gaslight: http://bit.ly/2ZjADwV(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: January, 2019Weird Darkness moves from a 1950s Scottish vampire panic and centuries of mass hysteria through a Tennessee teenager's matricide, the vengeful Japanese snow demon Yuki-Onna, the bloodiest cabin in the Arizona desert, and a New York hermit who cooked the man he murdered.It opens on the evening of September 23, 1954, when hundreds of schoolchildren poured into the Southern Necropolis cemetery in the Gorbals district of Glasgow, Scotland, armed with sharpened stakes and knives to hunt a creature they called the vampire with iron teeth, blamed for abducting and killing two missing boys. Police could not clear the children from among the headstones, and only the rain finally drove them home, though the hunt resumed over the next two days. Although no children were actually missing, newspapers and Parliament blamed American horror comics such as Tales from the Crypt and The Vault of Horror, a panic that drew in Labour MP Alice Cullen and led to the 1955 Children and Young Persons (Harmful Publications) Act, while others traced the iron-toothed monster to the Book of Daniel or to the Glasgow Green bogeywoman Jenny Wee. From the Gorbals the episode widens into centuries of mass hysteria: the first recorded case on an Egyptian papyrus dated to 1990 BC, children in a 1676 Dutch orphanage who barked and crawled like dogs, the 1374 dancing plague known as choreomania that seized the German town of Aachen, the Swedish witch panic of 1664 to 1676 and its children flown to the devil's meadow of Blakula, and French convent nuns who meowed in unison until soldiers threatened them with rods. The same survey takes in the 1630 poisoning terror of Milan that sent the barber Mora to torture and execution, the 1771 Okage Mairi pilgrimage that drew five million Japanese to the Ise Grand Shrine of Amaterasu Omikami, Richard A. Locke's 1835 Great Moon Hoax describing winged bat-men called Vespertilio-homo in the New York Sun, the Salem witch trials of 1692 that hanged nineteen people after the slave Tituba's confession, and the Hammersmith ghost of 1804 that ended when Francis Smith shot the plasterer Thomas Millwood dead in the dark.From there the focus shifts to Sumner County, Tennessee, where on August 10, 2012, fifteen-year-old Zachary Davis killed his sleeping mother, Melanie, striking her nearly twenty times with a sledgehammer he had carried up from the basement, acting on what he believed was the voice of his dead father. His father, Chris, had died of ALS in 2007, after which Vanderbilt psychiatrist Dr. Bradley Freeman diagnosed the boy with schizophrenia and depression before Melanie pulled him out of therapy. After the killing Davis doused the family game room in whiskey and gasoline and set it ablaze to kill his sixteen-year-old brother Josh, who woke to a smoke alarm and escaped while Davis fled on foot and was found roughly ten miles away. He told investigators he felt nothing when he killed her, laughed during a televised interview with Dr. Phil McGraw as he described the weapon and the wet sound it made, and was sentenced to life in prison after Judge D. David Gay told him he had gone to the dark side, with parole possible only after fifty-one years.Next the episode crosses into Japanese folklore and Yuki-Onna, the Lady of the Snow, a vengeful Onryo spirit said to have begun as a pregnant woman left to freeze in a mountain storm and to return on snowy nights as a tall, pale figure with blue lips and long black hair who floats over the drifts without leaving footprints. Her most famous tale follows two woodcutters, the old Mosaku and the young Minokichi, who shelter in a mountain hut where Yuki-Onna breathes a killing cold over Mosaku but spares Minokichi on the condition that he never speak of her. Years later Minokichi marries a woman named Oyuki who never seems to age, and when he finally recounts his strange night in the hut, Oyuki reveals that she is the snow demon herself and vanishes, sparing his life only for the sake of their children.After that the episode turns to the desert of Cochise County, southwest of Tombstone, Arizona, where the ruined adobe Brunckow Cabin earned its reputation as the bloodiest cabin in Arizona through at least twenty-one deaths. The German miner Frederick Brunckow built it in 1858 to work a San Pedro silver claim and was murdered there by his own laborers, killed with a rock drill driven into his abdomen alongside the chemist John Moss and the miner James Williams. The owners who followed met similar ends: Milton Duffield, the first U.S. Marshal of Arizona Territory, was shot dead at the cabin by James T. Holmes during an eviction, N.M. Rogers was killed by Apaches, and five thieves who hid there gunned one another down in a quarrel over stolen loot. Ed Scheifelin used the cabin as a base camp in 1877 before he founded and named nearby Tombstone, and visitors today report an apparition that fades when approached and the phantom sound of mining machinery drifting through the ruins.The episode closes with Oscar Beckwith, a seventy-two-year-old hermit living in a squalid shack in Austerlitz, New York, who on January 10, 1882, killed his mining partner Simon Vanderkoek over a soured gold claim near Alford, Massachusetts, then dismembered and cooked the body. A neighbor named Harrison Calkins smelled burning flesh at the shack and was told Beckwith was only frying pork rinds, but he returned the next day to find the mutilated remains, a blood-stained axe, and charred bones in the stove. Beckwith fled to Canada and evaded capture until the detective J.B. Gildersleeve tracked him to Bracebridge, Ontario, in 1885, by which time rumor had branded him the Cannibal of Austerlitz. Six trials sent him to the gallows in Hudson, New York, on March 1, 1888, where at seventy-eight he became both the oldest man and the last person hanged in the state, struggling at the end of the rope for eighteen minutes before he died.

Welcome to Day 2887 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2887 – Wisdom Nuggets – Psalm 136:10-16 Daily Wisdom Wisdom-Trek Podcast Script - Day 2887 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2887 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: Shattering the Shackles of the Rebel Gods In our previous episode on this grand, historical journey, we scaled the opening heights of the Great Hallel: Psalm One Hundred Thirty-Six, verses one through nine. We immersed our minds in the grand, cosmic architecture of creation. We stood in the celestial courtroom, and we shouted our praise to the God of gods, and the Lord of lords—the absolute, supreme Sovereign who rules over the entire heavenly host. We saw how His Hesed—His fierce, unyielding, and covenant-keeping faithful love—was the precise engine that skillfully forged the heavens, pinned down the chaotic primordial waters beneath the dry land, and masterfully organized the sun, moon, and stars to govern our days and nights. We learned that the very fabric of physical reality is held together, every single microsecond, by this enduring, loyal affection. Today, the grand temple liturgy takes a dramatic, breathtaking turn. The congregation is still standing in the sunlit courts of Jerusalem, and the antiphonal chant continues to echo off the stone walls. But the focus of the song shifts away from the creation of the cosmos, and steps directly onto the blood-soaked soil of human history. We are exploring Psalm One Hundred Thirty-Six, verses ten through sixteen, in the New Living Translation. The psalmist demonstrates that Yahweh's faithful love is not just an abstract, distant force that manages the stars; it is an active, aggressive, and liberating power that breaks into our physical reality to rescue His people, crush abusive empires, and violently dismantle the rebel spiritual principalities who hold humanity in bondage. Let let us step onto this historic section of the trail, listen to the thunderous roar of the refrain, and watch the Divine Warrior march to war. The first segment is: The Decapitation of the Egyptian Pantheon Psalm One Hundred Thirty-Six: verses ten, eleven, and twelve. Give thanks to him who killed the firstborn of Egypt. His faithful love endures forever. He brought Israel out from among them. His faithful love endures forever. He acted with a strong hand and powerful arm. His faithful love endures forever. The historical narrative explodes into the liturgy with a shocking, deeply unsettling declaration of judgment: “Give thanks to him who killed the firstborn of Egypt. His faithful love endures forever.” To the modern, Western mind, linking the death of the Egyptian firstborn with the phrase “His faithful love endures forever” sounds like a massive, moral contradiction. How can an act of mass fatality be described as an expression of love? To resolve this tension, we must view the Exodus through the profound lens of the Ancient Israelite divine council worldview, as masterfully taught by Doctor Michael S. Heiser. We must look back to the cosmic geography of Deuteronomy, chapter thirty-two, where the nations were disinherited by Yahweh, and handed over to the jurisdiction of lesser spiritual beings—the sons of God. Egypt was the premier, terrifying superpower of the ancient world, operating under the direct, dark inspiration of these corrupt, territorial elohim. Pharaoh was not viewed merely as a human politician; he was worshiped as an incarnate god—the living proxy, and the physical avatar, of the rebel principalities. For four hundred years, under the direction of these dark forces, Egypt systematically crushed, enslaved, and attempted to completely erase Yahweh's personal allotment—the family of Israel. The book of Exodus explicitly states that the plagues were not just a leverage play against human economics; they were an open, aggressive execution of judgment against all the gods of Egypt. When the Lord struck down the firstborn, He was striking the ultimate, legal root of the empire's legacy, and divine claims. The firstborn son represented the strength, the inheritance, and the future succession of the household, and the throne. By taking the firstborn, Yahweh broke the spiritual backbone of the rebel principalities. He proved that the Egyptian gods were entirely impotent, completely unable to protect their own biological, and spiritual, lineages from the superior authority of the Creator. For the oppressed slaves, this act of terrifying justice was the ultimate manifestation of Hesed. Love for the victim requires the decisive execution of justice against the abusive tyrant. The text records the immediate, glorious consequence in verses eleven and twelve: “He brought Israel out from among them... He acted with a strong hand and powerful arm.” The language of the “strong hand and powerful arm” is a direct, deliberate polemic against the royal propaganda of Egypt. Pharaoh's monuments always depicted him with an outstretched arm, crushing his enemies. But the psalmist clears the field, declaring that Pharaoh's arm was easily snapped by the true Divine Warrior. Yahweh reached into the dark, heavily fortified territory of the rebel council, grabbed His treasured possession, and physically wrenched them free from the grip of the superpower. He broke the chains of the empire, proving that no spiritual principality can legally hold a prisoner when the Supreme Commander issues a warrant for their release. The second segment is: Slicing the Abyss and Shaking Off the Tyrant Psalm One Hundred Thirty-Six: verses thirteen, fourteen, and fifteen. Give thanks to him who parted the Red Sea. His faithful love endures forever. He led Israel safely through. His faithful love endures forever. But he hurled Pharaoh and his army into the Red Sea. His faithful love endures forever. The historical procession moves from the borders of Egypt, directly to the edge of the impossible. “Give thanks to him who parted the Red Sea... He led Israel safely through... But he hurled Pharaoh and his army into the Red Sea.” Once again, the congregation responds to each movement of the narrative with the unyielding, rhythmic drumbeat of faith: “His faithful love endures forever.” To fully appreciate the cosmic drama of this moment, we must understand how the ancient world viewed the geography of the sea. In the biblical and ancient Near Eastern mindset, the deep, wild, and untamed waters of the ocean—known as Yamm—represented the terrifying forces of primordial chaos. The sea was considered a chaotic deity, a dark, churning abyss that swallowed human lives, and actively fought against the ordered creation of the Almighty. When Israel stood trapped between the advancing chariots of Pharaoh, and the roaring waves of the Red Sea, they were caught between the twin jaws of death: the physical might of the empire, and the spiritual chaos of the abyss. But Yahweh executed a masterclass of cosmic subversion. He didn't just build a bridge over the sea; He violently parted the waters. The literal Hebrew text says He sliced the sea into distinct pieces. He drove back the chaotic deep, carved a highway right through the middle of the abyss, and transformed the very realm of death into a dry, safe corridor of life for His covenant family. He led them safely through, insulating them from the walls of water on either side. Then, in verse fifteen, the trap slams shut: “But he hurled Pharaoh and his army into the Red Sea.” The Hebrew word for “hurled” is na'ar, which carries the visceral graphic meaning of shaking off a bug, or flipping dirt off your clothes. This is a brilliant, mocking piece of historical sarcasm. Pharaoh had mobilized the entire military industrial complex of the ancient world—hundreds of iron chariots, elite horsemen, and weapons of terror. It was an intimidating display of imperial pride. But to the Creator of the cosmos, this terrifying army was nothing more than an annoying insect crawling on His sleeve. With one effortless flick of His wrist, Yahweh simply shook Pharaoh off into the water. The tyrant who had arrogantly commanded that every Hebrew baby boy be drowned in the Nile river, was himself drowned, along with his entire army, in the very chaos waters that his rebel gods claimed to control. The empire was swallowed by the abyss, completely neutralized, and buried beneath the waves, providing an eternal, undeniable proof that the loyal Hesed

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsCore historical / comparative sourcesEncyclopaedia Britannica. “moon worship.” Good for the broad comparative frame: lunar symbolism, death-rebirth, hunting vs. agrarian patterns, and why the moon is sometimes male and sometimes female.Encyclopaedia Britannica. “The moon,” in Nature Worship: Celestial Phenomena as Objects of Worship or Veneration. Good for lunar phases, magical timing, menstruation/tides, dangerous dark days, eclipse anxiety, and symbolic variation.Encyclopaedia Britannica. “Celestial phenomena as objects of worship or veneration,” in Nature Worship. Useful for the broader claim that many hunting and gathering societies, and some pastoral and royal cultures, conceived the moon as male.MesopotamiaOracc / Ancient Mesopotamian Gods and Goddesses. “Nanna-Suen.” Best core reference for the identity, names, and cultic status of the Mesopotamian moon god.Encyclopaedia Britannica. “Sin.” Best quick reference for Nanna/Sin as moon god, his bull symbolism, Ur, fertility functions, and Nabonidus.Encyclopaedia Britannica. “Enheduanna.” Useful if you want to reference the priestly/literary world attached to the cult of Nanna at Ur.EgyptEncyclopaedia Britannica. “Khonsu.” Strong for Khonsu as youth, moon god, Pyramid Text background, and Karnak.Encyclopaedia Britannica. “Thoth.” Strong for Thoth as moon god of reckoning, learning, writing, and later Hermetic importance.The Metropolitan Museum of Art. Collections and bulletin material on Iah / Osiris-Iah and Egyptian lunar symbolism. Best for the more specialized lunar material beyond Khonsu and Thoth.Levant / Anatolia / Near EastEncyclopaedia Britannica. “Yarikh.” Best starting point for the Ugaritic / West Semitic moon god and the Nikkal marriage material.Encyclopaedia Britannica. “Kushukh.” Best for the Hurrian moon god, oath function, iconography, and Hittite adoption.Encyclopaedia Britannica. “Religions of the Hittites, Hattians, and Hurrians,” in Anatolian religion. Best broad source for Arma and the Hittite/Luwian/Hurrian lunar world.Encyclopaedia Britannica. “Men.” Best source for the later Anatolian moon god, iconography, and possible tie to Mao.ArabiaEncyclopaedia Britannica. “Arabian religion.” Good for the broad astral background of pre-Islamic Arabian religion.Encyclopaedia Britannica. “Pre-Islamic deities,” in Arabian religion. Essential for Wadd, ʿAmm, Ḥawl, and for correcting outdated claims about Almaqah and Syn.India and IranEncyclopaedia Britannica. “navagraha.” Good for Chandra/Soma in astrology and lived Hindu cosmology.Encyclopaedia Britannica. “nakshatra.” Best for lunar mansions, lunar months, and Chandra's mythic/calendar role.Encyclopaedia Britannica. “soma.” Essential for Soma as sacred drink and later lunar identification.Encyclopaedia Iranica. “Māh Yašt.” Best specialist source for the Iranian moon, lunar phases, and the “seed of the Bull” symbolism.Northern / Eastern EuropeBritannica Kids / Students. “Sól and Máni.” Good clean source for the Norse sibling pair and the male moon.Encyclopaedia Britannica. “Mēness.” Best source for the Baltic moon god, renewal, prayer, and agricultural strength.Encyclopaedia Britannica. “Slavic religion: Folk conceptions.” Essential for the masculine Slavic moon, kinship language, and lunar veneration.JapanEncyclopaedia Britannica. “Tsukiyomi.” Best short source for Tsukuyomi as moon god.Encyclopaedia Britannica. “Izanagi.” Useful for the birth of Tsukuyomi from purification and the Shintō context.Encyclopaedia Britannica. “Ukemochi no Kami.” Best source for the separation myth involving Tsukuyomi and Amaterasu.Indigenous / circumpolar traditionsEncyclopaedia Britannica. “Oral literatures,” in Mythologies of the Indigenous Peoples of the Americas. Best broad source for the Arctic male moon pursuing his sister the sun.Encyclopedia.com. “Igaluk.” Useful specialist entry for the Inuit moon god story.MesoamericaEncyclopaedia Britannica. “Aztec religion.” Best for the Teotihuacán fire myth and Tecciztécatl becoming the moon.Susan Milbrath. “The Moon in Meso-America.” Oxford Research Encyclopedia of Planetary Science (2020). Best specialist source for masculine moon material in Central Mexico and broader lunar roles in Mesoamerica.Qabalah / Jewish mysticism / occult sourcesHistorical Jewish mysticismEncyclopaedia Britannica. “sefirot.” Best concise source for the sefirot, including Yesod as “foundation.”Encyclopaedia Britannica. “Jewish mysticism,” in Judaism. Good for the broader Kabbalistic context.My Jewish Learning. “What Are the Sefirot?” Good readable support source for explaining sefirot on air.Western esoteric / occult QabalahDion Fortune. The Mystical Qabalah. Weiser, 2000. Strongest single occult source for Yesod as astral foundation, imaginal reservoir, and “treasure house of images” current.Aleister Crowley. 777 and Other Qabalistic Writings of Aleister Crowley. Weiser, 1986. Best for formal occult correspondences, including the Yesod-Moon scheme.Aleister Crowley. Magick Without Tears. New Falcon, 1991. Useful for Crowley's practical Qabalistic framing.Lon Milo DuQuette. The Chicken Qabalah of Rabbi Lamed Ben Clifford. Weiser, 2001. Good modern, readable summary of Yesod in Western occult terms.Israel Regardie. The Tree of Life: A Study in Magic. Weiser, 1972. Strong for Golden Dawn style Yesod/astral-plane framing.Gareth Knight. A Practical Guide to Qabalistic Symbolism. Weiser, 2001. Very useful for Yesod symbolism and the broader Tree of Life structure.Science / symbolism supportNASA Science. “Moon Phases.” Best source for the simple but important physical point that moonlight is reflected sunlight.NASA Science. “Eclipses.” Useful if you want a clean science-side reference when talking about eclipses before contrasting that with mythic fear and ritual response.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

حلقة جديدة من البودكاسترز مع إسلام سامي، مؤسس سينكولوجي، في حوار مهم عن مستقبل التعليم في مصر، ومشاكل المدارس، وإزاي التكنولوجيا والذكاء الاصطناعي بقوا جزء أساسي من تطوير العملية التعليمية والإدارية داخل المدارس. اتكلمنا عن الفرق بين نظام التعليم زمان ودلوقتي، وليه مدارس كتير في مصر لسه بتعتمد على الورق والطرق التقليدية، وإزاي أنظمة زي إل إم إس وإي آر بي ممكن تغيّر تجربة الطالب، ولي الأمر، المدرس، وإدارة المدرسة بالكامل. إسلام سامي شرح لنا إزاي سينكولوجي وإيديوسينك بيقدموا سيستم متكامل للمدارس، من إدارة الطلاب والحسابات والدفع الأونلاين، لحد التصحيح، تدريب المدرسين، والذكاء الاصطناعي اللي بيساعد في التعليم والإدارة. وكمان اتكلمنا عن بداية سينكولوجي من مدرسة في طنطا، وتأثير كورونا على التعليم، وصعوبة انتشار التكنولوجيا في المدارس المصرية. حلقة مهمة لكل ولي أمر، مدرس، صاحب مدرسة، أو أي حد مهتم بمستقبل التعليم، التحول الرقمي، وإيدتك في مصر. New episode of Elpodcasters with Eslam Sami , founder of Syncology, for an important conversation about the future of education in Egypt, the challenges facing schools, and how technology and artificial intelligence are becoming essential in improving both the educational and administrative systems inside schools. We discuss the difference between traditional education and today's digital learning systems, why many schools in Egypt still rely on paper-based processes, and how systems like LMS and ERP can transform the experience for students, parents, teachers, and school management. Islam Sami explains how Syncology and EduSync provide an integrated school management system, covering everything from student affairs, accounting, and online payments to correction, teacher training, artificial intelligence tools, and full digital transformation. We also talk about the story behind Syncology, how it started from a school in Tanta, how COVID-19 changed education, and why technology adoption in Egyptian schools is still a major challenge. This episode is for every parent, teacher, school owner, entrepreneur, and anyone interested in education, EdTech, artificial intelligence, and the future of schools in Egypt. روابط Synclogy: Youtube Channel: https://www.youtube.com/@syncology Linkedin: https://www.linkedin.com/company/syncology-eservices/ Facebook: https://www.facebook.com/SYNC0L0GY Instagram: https://www.instagram.com/syncology_eservices?fbclid=IwY2xjawRioGNleHRuA2FlbQIxMABicmlkETF4TWhaUDRydVZteExpa3pac3J0YwZhcHBfaWQQMjIyMDM5MTc4ODIwMDg5MgABHoB4zOYk6NzDNv_XSJcH_G5WUWyNPiqB8HwzHgaSbgFiPIBWF-Of_NQrOj1L_aem_1_oEwMG-NKfjPyi8lXGIrA Website: https://www.syncology.tech رابط موقعنا, انضم إلى مجتمعنا: https://www.elpodcasters.com/ our website link, join our community: https://www.elpodcasters.com/ ‎اسمعوا البودكاسترز على | Listen to El-Podcasters on Spotify - https://anchor.fm/elpodcasters Apple - https://podcasts.apple.com/eg/podcast/el-podcasters/id1633419184 Anghami - https://play.anghami.com/podcast/1029463712 El-Podcasters Social Media | منصات التواصل الإجتماعي للبودكاسترز: Instagram - https://www.instagram.com/elpodcasters Tiktok - https://www.tiktok.com/@elpodcasters Facebook- https://www.facebook.com/elpodcasters Linkedin - https://www.linkedin.com/company/elpodcasters/ X - https://www.twitter.com/elpodcasters Snapchat - https://snapchat.com/t/3Zbo2vzS Bassel Alzaro - https://www.instagram.com/basselalzaro https://www.facebook.com/BasselAlzaroX https://snapchat.com/t/CoWlatfk Karim Rihan - https://www.instagram.com/karimrihann Hosted by Simplecast, an AdsWizz company. See https://pcm.adswizz.com for information about our collection and use of personal data for advertising.

Millenia ago, a plot was hatched within the highest echelons of Egyptian society which ended with royal blood being spilt. This assassination, known as the Harem Conspiracy, and the following trial would fascinate historians for the next three thousand years... Who was behind the plot? How close did they come to seizing the throne? And what can archaeology tell us about Egyptian society as a whole?Our guest today is Dr. Campbell Price, Curator of Egypt and Sudan at Manchester Museum and honorary research fellow at University of Liverpool. He's our go-to Ancient Egypt expert and the author of his newest book ‘Brief Histories: Ancient Egypt.'Edited by Hannah Feodorov. Produced by Tom Delargy. Senior Producer is Freddy Chick.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.  You can take part in our listener survey here.All music from Epidemic Sounds. Hosted on Acast. See acast.com/privacy for more information.

Lobbing Scorchers, Ari Liljenwall and Noah Riffe break down the first week of the 2026 World Cup with the group stage opening round officially in the books. Egyptian supporters took over Seattle for Belgium and Egypt, downtown fan zones were buzzing without the USMNT even playing in town yet, and Seattle looks every bit the part FIFA hoped it would be. Has the Emerald City already made the case for an even bigger role in future FIFA events?Lobbing Scorchers digs into the USMNT stock after a 4-1 demolition of Paraguay, with Folarin Balogun emerging as a Golden Boot candidate and Gio Reyna finding his form. But how much should expectations actually change after just one game, and could Australia, with Mohamed Touré and Nestory Irankunda, be a tougher test than anyone is giving them credit for?The boys share their favorite World Cup moments so far: Cape Verde keeper Vozinha goes from 50,000 Instagram followers to 10.9 million after the Spain draw, Messi drops a hat trick on Algeria, Haaland and Mbappe both bag braces, and FC Dallas striker Petar Musa scores for Croatia in a 4-2 loss to a sharp looking England side.Follow Lobbing Scorchers: YouTube Instagram Bluesky TikTok Facebook Ari Liljenwall Noah Riffe Niko MorenoSPONSORSQED Coffee - a Seattle based roaster, coffee shop and coffee subscription service. Visit them in person at one of the three Seattle locations or online and use code ‘LS74' for 25% off across the site.Haxan Ferments - Specializing in unique, small-batch fermented hot sauces and vinegars, Haxan Ferments is handcrafted in Georgetown and made with the best local ingredients from across the Pacific Northwest. Use Code LS for a FREE Hot Sauce w/ purchase!Sounder at Heart - Our network host and biggest supporter, Sounder at Heart covers the Seattle Sounders, Seattle Reign, and MUCH MORE! Subscribe and Support to the BEST independent Seattle Soccer coverage.Podium Edmonds - Located at 114 4th Ave N, just off Main Street in the heart of Downtown Edmonds, come shop and explore the best menswear in the Pacific Northwest. Tell them Lobbing Scorchers sent you!Full Pull Wines - Founded in 2009, they the best boutique wines of the world to members, with special focus on our home, the Pacific Northwest.MLS Store - New year, new gear! The 2026 MLS jerseys are here, and MLSStore is the ultimate destination for every fan. Every purchase helps support our show!Lobbing Scorchers is a production of Just Once Media.Lobbing Scorchers is a Seattle Sounders and MLS focused show brought to you by Sounder at Heart. Hosted by Major League Soccer's Ari Liljenwall and Producer Noah Riffe. Join us as we lob our scorching takes on the American soccer landscape, Seattle Sounders, Major League Soccer, USMNT and more.Contact: lobbingscorchers@justoncemedia.com

The first book-length study on mythology reception in video games, Characters and Characterization in Mythological Video Games (Bloomsbury, 2026) examines how video games characterize mythological characters from the perspectives of classical reception and game studies. Characters are vital to most stories, and many video games. They allow us to enter the fiction of a game, and facilitate our embodiment in the game world. Over time, what are initially blank slates transform into fictional existents with well-developed personalities and goals. In this context, narratology uses the term 'characterization' to refer to how character traits are ascribed to the entities we call 'characters'. How does characterization operate in games? How do players impact this process? How is mythology transformed by video games? What can games 'do' that other media cannot? After establishing a theoretical framework, this book moves to six case studies that each analyze mythological characters in a particular game: Smite, Assassin's Creed Odyssey, Immortals Fenyx Rising, God of War, Theseus and Asgard's Wrath 2. The scope of these studies is diverse, incorporating examples from mainstream, indie and virtual reality gaming. While the book's main focus lies with Greco-Roman mythology, it also includes games with Norse and Egyptian settings, or with playable characters from a wide range of international mythological traditions. Through these case studies, Alexander Vandewalle leads his readers to an understanding of different modalities or 'languages' of mythology reception in games. He argues for a striking diversity in mythological games and their characters, and illuminates how the relationship between games and antiquity is fundamentally one of continuous dialogue and play. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design and game studies at the University of Applied Sciences Neu-Ulm, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal TITEL kulturmagazin for the game section and is editor of the weekly game research newsletter Game Studies Watchlist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A heated debate in Madinah turned into a lesson Shaykh Muhammad Alshareef (rA) never forgot.In this episode, he shares the story of an Egyptian uncle who challenged his certainty and taught him a habit that shaped the rest of his life: saying "Wallahu A'lam" (Allah knows best).Drawing from his years at Madinah University, Shaykh (rA) explores why confident opinions can become dangerous, how humility protects us from error, and why the most knowledgeable people are often the quickest to admit what they do not know.As misinformation spreads faster than ever, this reminder is a timely call to guard our tongues, respect the limits of our knowledge, and return certainty to the One who knows all things.A powerful reflection on intellectual humility, seeking knowledge, and the forgotten etiquette of saying: "Allah knows best." 

The first book-length study on mythology reception in video games, Characters and Characterization in Mythological Video Games (Bloomsbury, 2026) examines how video games characterize mythological characters from the perspectives of classical reception and game studies. Characters are vital to most stories, and many video games. They allow us to enter the fiction of a game, and facilitate our embodiment in the game world. Over time, what are initially blank slates transform into fictional existents with well-developed personalities and goals. In this context, narratology uses the term 'characterization' to refer to how character traits are ascribed to the entities we call 'characters'. How does characterization operate in games? How do players impact this process? How is mythology transformed by video games? What can games 'do' that other media cannot? After establishing a theoretical framework, this book moves to six case studies that each analyze mythological characters in a particular game: Smite, Assassin's Creed Odyssey, Immortals Fenyx Rising, God of War, Theseus and Asgard's Wrath 2. The scope of these studies is diverse, incorporating examples from mainstream, indie and virtual reality gaming. While the book's main focus lies with Greco-Roman mythology, it also includes games with Norse and Egyptian settings, or with playable characters from a wide range of international mythological traditions. Through these case studies, Alexander Vandewalle leads his readers to an understanding of different modalities or 'languages' of mythology reception in games. He argues for a striking diversity in mythological games and their characters, and illuminates how the relationship between games and antiquity is fundamentally one of continuous dialogue and play. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design and game studies at the University of Applied Sciences Neu-Ulm, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal TITEL kulturmagazin for the game section and is editor of the weekly game research newsletter Game Studies Watchlist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Two of the important figures in Korah's brazen uprising against Moshe were two brothers named Datan and Abiram. Interestingly, we are not told what it is that they were fighting for. Korah himself, as Rashi brings, resented the fact that his cousin was chosen over him for a prestigious leadership role (head of one of the three families of Leviyim). The 250 men who joined Korah vied for the privilege of serving as Kohanim in the Mishkan. Datan and Abiram, however, simply ridiculed Moshe. In the message they delivered to him, they accused Moshe of taking them out of Egypt – which they described as "a long flowing with milk and honey" – to die in the wilderness. But they did not say what it is that they want from him. These men had a long history with Moshe. The Sages teach us that they were the men who disobeyed Moshe's instructions regarding the manna – leaving manna over to the next morning, and going out to collect on Shabbat – and they were the ones who advocated for returning to Egypt after hearing the spies' frightening report about the nations in Eretz Yisrael. In truth, their history with Moshe goes back even earlier – to the period of bondage in Egypt. The Midrash teaches that when Moshe saw an Egyptian taskmaster beating a member of Beneh Yisrael – that was Datan. And the next day, when Moshe saw two members of Beneh Yisrael fighting – those were Datan and Abiram. Moshe saved Datan's life when he was being beaten by the Egyptian, and he then saved Abiram when he was being beaten by Datan. Yet, instead of expressing gratitude to Moshe, they betrayed him, reporting him to Pharaoh. One of the commentaries explains why they harbored such ill-will toward Moshe. The Midrash relates that the Egyptian who was beating Datan had a relationship with Datan's wife. Moshe knew of this through Ru'ah Ha'kodesh (prophetic insight). Datan and Abiram did not want this information spread, and so they first tried having Moshe killed, by reporting him to Pharaoh. When Moshe returned to Egypt many years later as the nation's leader, Datan and Abiram repeatedly disobeyed Moshe and rejected his authority, so that if he ever mentioned anything about their secret, it would not be taken seriously. This is why they seized every opportunity to oppose and ridicule Moshe – and this is why they joined Korah's uprising. Remarkably, however, even after Datan and Abiram joined Korah in his uprising against Moshe's authority, Moshe still did not give up. The Torah tells (16:12) that Moshe sent them a message, inviting them for a meeting. According to some commentators, Moshe delivered this message because he still believed that they could repent. Even after all Datan and Abiram had done wrong, despite their pattern of defiance and contempt for him – Moshe still held out hope, he still believed in their capacity for goodness. The reason, as some have explained, is that Moshe never forgot the good that Datan and Abiram once did. Back in Egypt, Datan and Abiram served as Shoterim – foremen appointed by the Egyptian taskmasters to oversee the work done by the Israelite slaves. If the slaves did not complete their quota of work, then the Shoterim would be beaten. Datan and Abiram, as sinful as they were, took the beatings rather than deal harshly with their fellow Jews. They allowed themselves to suffer the consequences of the slaves' failure to complete their quota of work. Moshe did not allow Datan and Abiram's repeated misdeeds and even personal attacks to overshadow the good that they did. He recognized their capacity for goodness – even after they challenged and defied him several times. It was only here in Parashat Korah, when they rejected his "olive branch," when they refused to even speak with him, that he despaired. This is a crucial message for parents and educators. Too often, parents and teachers see the child's misbehavior and failures, but not the child's achievements and successes. This is a mistake. While certainly standards must be enforced, it is imperative that children know that all the good they do is recognized, appreciated and respected. In today's day and age, especially, children face unprecedented spiritual challenges. The lures and distractions of today's world make it so difficult for youngsters to do the right thing, to remain religiously committed, and to succeed academically. Every success, every mitzvah , everything that youngsters do right must be enthusiastically celebrated. Whatever mistakes children make do not erase the good that they do. The more encouragement they receive, the more motivated they will be to continue working and struggling to achieve despite the challenges that they face.

The first book-length study on mythology reception in video games, Characters and Characterization in Mythological Video Games (Bloomsbury, 2026) examines how video games characterize mythological characters from the perspectives of classical reception and game studies. Characters are vital to most stories, and many video games. They allow us to enter the fiction of a game, and facilitate our embodiment in the game world. Over time, what are initially blank slates transform into fictional existents with well-developed personalities and goals. In this context, narratology uses the term 'characterization' to refer to how character traits are ascribed to the entities we call 'characters'. How does characterization operate in games? How do players impact this process? How is mythology transformed by video games? What can games 'do' that other media cannot? After establishing a theoretical framework, this book moves to six case studies that each analyze mythological characters in a particular game: Smite, Assassin's Creed Odyssey, Immortals Fenyx Rising, God of War, Theseus and Asgard's Wrath 2. The scope of these studies is diverse, incorporating examples from mainstream, indie and virtual reality gaming. While the book's main focus lies with Greco-Roman mythology, it also includes games with Norse and Egyptian settings, or with playable characters from a wide range of international mythological traditions. Through these case studies, Alexander Vandewalle leads his readers to an understanding of different modalities or 'languages' of mythology reception in games. He argues for a striking diversity in mythological games and their characters, and illuminates how the relationship between games and antiquity is fundamentally one of continuous dialogue and play. Rudolf Thomas Inderst (*1978) enjoys video games since 1985. He received a master's degree in political science, American cultural studies as well as contemporary and recent history from Ludwig-Maximilians-University, Munich and holds two PhDs in game studies (LMU & University of Passau). Currently, he's teaching as a professor for game design and game studies at the University of Applied Sciences Neu-Ulm, has submitted his third dissertation at the University of Vechta, holds the position as lead editor at the online journal TITEL kulturmagazin for the game section and is editor of the weekly game research newsletter Game Studies Watchlist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Gaming cafés have become a common sight on the streets of Cairo, especially in poorer neighbourhoods. Egyptians hold a world record for time spent gaming per day, with an average of 1 hour and 43 minutes daily. Some 43.5 percent of young gamers in Egypt are considered to be addicted. In February, the government launched a campaign to combat addiction. FRANCE 24's Mathilde Delvigne reports.

In a recent episode on the YouTube channel Hello Saints, Jeff McCullough interviewed Jasmin Rappleye (who got her degree from BYU in Ancient Near Eastern Studies) about one of Mormonism's most controversial scriptures: the Book of Mormon. During the discussion, several apologetic approaches to the Book of Abraham was presented. In this episode, we examine three of the most common theories used to defend Joseph Smith's translation:-The Missing Scroll Theory-The Long Scroll Theory-The Catalyst TheoryDrawing heavily from Dan Vogel's groundbreaking book Book of Abraham Apologetics, we carefully review the historical evidence surrounding these claims, including the eyewitness accounts frequently cited by defenders of the Long Scroll Theory. Do these accounts actually support the evidence of a lengthy missing papyrus containing the Book of Abraham? Or have they been selectively interpreted to fit a predetermined conclusion? Along the way, we examine the work of prominent Egyptologists, discuss the relationship between Joseph Smith's translation claims and the surviving papyri, and explore why even faithful scholars have increasingly moved away from defending the Book of Abraham as a literal translation of the existing Egyptian texts. Join Kolby, Nemo, and Julia as they work through the evidence, compare competing apologetic arguments, and ask what explanation best fits the historical record.In our next episode, we'll examine a fourth and increasingly popular theory: that the Book of Abraham preserves authentic ancient Jewish traditions about Abraham and may contain an ancient core despite not being a direct translation of the surviving papyri. ___________________YouTubeShow NotesAt Mormon Stories we explore, celebrate, and challenge Mormon culture through in-depth stories told by members and former members of The Church of Jesus Christ of Latter-day Saints as well as scholars, authors, LDS apologists, and other professionals.  Our overall mission is to: 1. Facilitate informed consent amongst LDS Church members, investigators, and non-members regarding Mormon history, doctrine, and theology2. Support Mormons (and members of other high-demand religions) who are experiencing a religious faith crisis3. Promote healing, growth and community for those who choose to leave the LDS Church or other high demand religions

It's Hump Day on The Majority Report On today's program: JD Vance talks to Megyn Kelly why the whole Memorandum of Understanding has not been released, citing certain cultural sensitivities in the region without explaining what that means. The war hawks are not happy with the leaked sections of the Memorandum of Understanding between the U.S. and Iran. Former Vice President Mike Pence says on CNN that the preliminary language "smacks of appeasement". Brian Kilmeade on Fox & Friends shares the same sentiment as Pence but he refuses to criticize the president, insisting to his audience that this is Vance's deal. Dylan Gyauch-Lewis, senior researcher at the Revolving Door Project, joins to talk about her piece in The American Prospect: "New Documents Detail Nine-Figure, Silicon Valley–Funded Abundance Movement." Gil Duran, publisher of the Nerd Reich newsletter, joins to discuss John O'Farrell a former partner at Andreessen Horowitz who recently quit the VC firm over their prioritizing of AI hype over the common good. You can preorder Gil's book "The Nerd Reich: Silicon Valley's Fascism and the War on Democracy" here. In the Fun Half: As Trump's facilities sunset he is having a hard time keeping his inside thoughts inside. At the G7 conference in France, the president couldn't stop talking about world leaders in an erotic fashion. Trump swooned over India's PM Modi's stunning beauty and recounted the time he met Egyptian president el-Sisi in a hotel and fell deeply in love. Trump post another screed to Truth Social, announcing the cancelation of Jay Clayton's U.S Attorney nomination hearing today and the Bill Pulte will remain acting head of DNI. Trump's nominee to head the Office of Management and Budget, Hal Duncan, recites the script and refuses to admit that Joe Biden won the 2020 election but of course freely acknowledges that Trump won the 2024 election. The GOP primary winner for senate in Georgia, Mike Collins, kicks off his campaign by attacking incumbent Sen. Jon Ossoff for voting in support of trans rights, much to the ambivalence of the small audience. DSA backed candidate for mayor of Washington D.C., Janeese Lewis George appears to be headed for victory in the democratic primary. On June 11, Trump threatened to have a federal takeover of D.C. is she wins and evidentially that was the best thing to happen to George's campaign. All that and more. To connect and organize with your local ICE rapid response team visit ICERRT.com The Congress switchboard number is (202) 224-3121. You can use this number to connect with either the U.S. Senate or the House of Representatives. Follow us on TikTok here: https://www.tiktok.com/@majorityreportfm Check us out on Twitch here: https://www.twitch.tv/themajorityreport Find our Rumble stream here: https://rumble.com/user/majorityreport Check out our alt YouTube channel here: https://www.youtube.com/majorityreportlive Gift a Majority Report subscription here: https://fans.fm/majority/gift Subscribe to the AM Quickie newsletter here: https://am-quickie.ghost.io/ Join the Majority Report Discord! https://majoritydiscord.com/ Get all your MR merch at our store: https://shop.majorityreportradio.com/ Get the free Majority Report App!: https://majority.fm/app Go to https://JustCoffee.coop and use coupon code majority to get 10% off your purchase Check out today's sponsors: ROCKET MONEY: Let Rocket Money help you reach your financial goals faster: RocketMoney.com/MAJORITY RITUAL: Get 25% off during your first month. Visit ritual.com/MAJORITY. SUNSET LAKE CBD: Use coupon code "Left Is Best" (all one word) for 20% off of your entire order at SunsetLakeCBD.com Follow the Majority Report crew on Twitter: @SamSeder @EmmaVigeland @MattLech On Instagram: @MrBryanVokey Check out Matt's show, Left Reckoning, on YouTube, and subscribe on Patreon! https://www.patreon.com/leftreckoning Check out Matt Binder's YouTube channel: https://www.youtube.com/mattbinder Subscribe to Brandon's show The Discourse on Patreon! https://www.patreon.com/ExpandTheDiscourse Check out Ava Raiza's music here! https://avaraiza.bandcamp.  

Papyrus helped preserve human knowledge for thousands of years. This episode explores the papyrus plant, how ancient Egyptians transformed its stems into a writing surface, and how papyrus became one of the most important materials in the ancient world. Along the way, you'll hear about scribes, scrolls, libraries, archaeological discoveries, and the surprisingly long journey of written documents from the banks of the Nile to museums and collections around the world. It's steady and consistent, with no whispering and no sudden changes, just enough to give your mind something to follow as you wind down. Happy sleeping! Read with permission from Papyrus, Wikipedia (https://en.wikipedia.org/wiki/Papyrus), licensed under CC BY-SA 4.0. — Ad-free episodes: ⁠icantsleep.supportingcast.fm⁠Have a topic in mind? ⁠Request a topic⁠ Learn more about your ad choices. Visit ⁠megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices

In a recent episode on the YouTube channel Hello Saints, Jeff McCullough interviewed Jasmin Rappleye (who got her degree from BYU in Ancient Near Eastern Studies) about one of Mormonism's most controversial scriptures: the Book of Mormon. During the discussion, several apologetic approaches to the Book of Abraham was presented. In this episode, we examine three of the most common theories used to defend Joseph Smith's translation:-The Missing Scroll Theory-The Long Scroll Theory-The Catalyst TheoryDrawing heavily from Dan Vogel's groundbreaking book Book of Abraham Apologetics, we carefully review the historical evidence surrounding these claims, including the eyewitness accounts frequently cited by defenders of the Long Scroll Theory. Do these accounts actually support the evidence of a lengthy missing papyrus containing the Book of Abraham? Or have they been selectively interpreted to fit a predetermined conclusion? Along the way, we examine the work of prominent Egyptologists, discuss the relationship between Joseph Smith's translation claims and the surviving papyri, and explore why even faithful scholars have increasingly moved away from defending the Book of Abraham as a literal translation of the existing Egyptian texts. Join Kolby, Nemo, and Julia as they work through the evidence, compare competing apologetic arguments, and ask what explanation best fits the historical record.In our next episode, we'll examine a fourth and increasingly popular theory: that the Book of Abraham preserves authentic ancient Jewish traditions about Abraham and may contain an ancient core despite not being a direct translation of the surviving papyri. Show NotesYouTubeMormon Stories Thanks Our Generous Donors!Help us continue to deliver quality content by becoming a donor today:One-time or recurring donation through DonorboxSupport us on PatreonPayPalVenmoOur Platforms:YouTubePatreonSpotifyApple PodcastsContact us:MormonStories@gmail.comPO Box 171085, Salt Lake City, UT 84117Social Media:Insta: @mormstoriesTikTok: @mormonstoriespodcastJoin the Discord

Send us Fan MailThis week on Acting with Asha, Jade Asha welcomes Egyptian actress May Elghety for an inspiring conversation about her journey from child star to internationally recognised performer. May reflects on growing up in the entertainment industry, earning acclaim for her work in Egyptian film and television, and expanding her career onto the global stage through projects such as Due Dating and other international productions. The discussion explores the importance of authenticity, cultural representation, personal growth, and balancing creativity with academic achievement.  Episode HighlightsStarting an acting career at a young ageBreaking into international film and televisionWorking across different cultures and languagesThe impact of education and psychology on performanceRepresentation of Middle Eastern talent in global mediaCareer ambitions, challenges, and future projects  Support the showActing with Asha – Episode FooterEnjoyed this episode?Discover more insights on acting, entrepreneurship, and building a sustainable creative career with Jade Asha's book, Actorpreneur.

This episode covers Michael Isaak's musical journey, influences, and the creation of his album 'The Carpet Maker. The album is based on his exploration of his Egyptian roots through music! https://www.michaelisaak.us/https://open.spotify.com/artist/559rQJZL0GYH9lVU6zi5ey?si=Zm2GPPd3SmuXrltGurY-qg

Ari Shaffir is an American actor, comedian, podcaster, producer, and writer. He's known for his Comedy Central and Netflix specials, and for hosting the storytelling show This Is Not Happening. He's also a panelist on Conan and @Midnight. Shaffir's specials include America's Sweetheart, Jew, Double Negative, Passive Aggressive, and Revenge For The Holocaust. Howie Mandel Does Stuff available on every Podcast Platform Visit the Official Howie Mandel Website for more: https://www.howiemandel.com/ Howie Mandel Does Stuff Merchandise available on Amazon.com here https://www.amazon.com/shop/howiemandeldoesstuff Join the "Official Howie Mandel Does Stuff" Reddit: https://www.reddit.com/r/HowieMandelPodcast/ Thanks to our sponsors: Waking up tired or overheated can come down to what you're sleeping on—not just how long you sleep. Fishers Finery creates premium bedding and bath essentials, including a 25 Momme 100% Pure Mulberry Silk Pillowcase designed to stay breathable and gentle on hair and skin while you sleep. Along with certified Egyptian cotton sheets and organic cotton towels made for comfort and durability, Fishers Finery home goods are a simple way to upgrade everyday routines and create a more comfortable sleep environment. For a limited time, use code HOWIEMANDEL for 20% off storewide at FishersFinery.com. Falling asleep isn't always the problem, it's when the body is exhausted but the mind won't slow down. Native Remedies 10-In-1 Sleep Formula™ is a blend of 10 plant-based herbal ingredients, including melatonin, magnesium, and chamomile, designed to support the body's natural sleep-wake rhythm and encourage a calmer nighttime routine. Thoughtfully crafted by a team with decades of experience in natural wellness, it's a simple way to support more consistent nights. To learn more about Native Remedies 10-In-1 Sleep Formula™, visit nativeremedies.com. Feeling tired, overstimulated, and pulled in a dozen directions? Many wellness routines feel complicated, but Troomy keeps things simple with plant-based gummies and capsules made with triple-extracted, non-psychoactive functional mushrooms designed to fit different parts of the day—from focus and energy to calm, sleep, and recovery. It's an easy way to build a more intentional daily routine without the confusion. Head to Troomy.com and use code TRNDY20 for 20% off storewide. Say Hello to our house band Sunny and the Black Pack! Follow them here! YouTube: https://www.youtube.com/@BlackMediaPresents TikTok: https://www.tiktok.com/@blackmediapresents Spotify: https://open.spotify.com/artist/01uFmntCHwOW438t7enYOO?si=0Oc-_QJdQ0CrMkWii42BWA&nd=1&dlsi=a9792af062844b4f Facebook: https://www.facebook.com/SunnyAndTheBlackPack/ Instagram: https://www.instagram.com/blackmediapresents/ Twitch: https://www.twitch.tv/blackmediapresents Twitter: twitter.com/blackmedia @howiemandel @jackelynshultz @arishaffir

Sahra Saeeda (Sahra C Kent) is an internationally respected belly dancer, researcher, teacher, and choreographer whose career bridges performance, anthropology, and deep cultural study of Egyptian dance. Originally trained in Modern Dance, she later discovered Arabic music and belly dance, eventually building a successful career that included nearly six years performing six nights a week at the Meridian-Heliopolis Hotel in Cairo, completing over 1,600 performances. While pursuing a Master's degree in Dance Ethnology, Sahra studied and worked closely with Farida Fahmy, whose mentorship deeply influenced her artistic path. She later founded the theatrical dance company Ya Amar! and created the acclaimed Journey Through Egypt program, an immersive educational experience exploring Egyptian dance, folklore, music, and culture through an anthropological lens. Today, Sahra continues to teach workshops, lectures, and Journey Through Egypt worldwide, sharing more than three decades of research and lived experience.In this episode you will learn about:- What it was like to have Farida Fahmy as a university classmate at UCLA — and the emotional story of unexpectedly meeting an idol- How one “dream performance” in Cairo unexpectedly turned into a hotel contract- What zaffa really means in Egyptian culture — beyond the wedding performance dancers usually see- The hidden symbolic role of the dancer in Egyptian wedding rituals and feminine power- Why folklore research became a lifelong mission — and how it led to “Journey Through Egypt”Show Notes to this episode:Find Sahra Saeeda on Instagram, FB, and website.Details the BDE shows and training programs are available at www.JoinBDE.comFollow Iana on Instagram, FB, and Youtube . Check out her online classes and intensives at the Iana Dance Club.Find information on how you can support Ukraine and Ukrainian belly dancers HERE.Podcast: www.ianadance.com/podcast

NIV 20 So I will stretch out my hand and strike the Egyptians with all the wonders that I will perform among them. After that, he will let you go. 21 "And I will make the Egyptians favorably disposed toward this people, so that when you leave you will not go empty-handed. 22 Every woman is to ask her neighbor and any woman living in her house for articles of silver and gold and for clothing, which you will put on your sons and daughters. And so you will plunder the Egyptians."

In this episode, Nihal El Aasar returns to this podcast to discuss the competing progressive alternatives in the Arab world prior to the establishment of the State of Israel. Arab attempts to join capitalist systems were obstructed by British and Zionist colonial power, leading to the maintenance of a hegemonic state. We also reference the Union of Arab States and the role of the Zionist entity in hindering regional development. Gamal Abdel Nasser and other leaders in Egypt attempted to create a sovereign economic and political space through nationalist projects. This was actively resisted by Western powers and seen as a threat to imperialist interests. The theory of dependency, as developed by Samir Amin, highlights how underdevelopment in the global South is the result of the expansion of global capital. Nihal argues that while Nasser's project was popular and supported by the masses, his distrust in popular participation and repressive actions against intellectuals helped prevent the project from fully being actualized. The formation of Israel was intertwined with Western efforts to manage the political future of the so-called Middle Eastern region. Israel has hindered the Arab modernization project and has negatively affected the surrounding countries. We discuss how Israel exists in the region to halt the potential of the Arab people as a whole. This is done through repression, impoverishment, and preventing economic prosperity. The U.S. interests in extraction and controlling resources in the region also play a role in this. Apart from that, we meditate on Egypt's early 20th century role as a leader in the Arab world and the expectations placed on its military and economy for stability and development being largely shaped by its history of conflict with Israel and the continued presence of Zionism in the region. The military's control of the economy, rise of religious fundamentalism, and prevalence of conspiracy theories can all be traced back to this relationship. Additionally, Egypt's 20th century development was and continued to be hindered by both structural pressures from outside and its own struggle with overextension as a newly decolonized nation. The working class in Egypt consisted mainly of peasants who were oppressed under the Egyptian monarchy. Land reforms were necessary for progress and industrialization was slowly taking place. From the start, Egyptian nationalism was formed in opposition to Zionism. Nasser faced challenges from the US and its allies and had to build up the Egyptian military in response. We discuss how the nationalization of the Suez Canal and the creation of the United Arab Republic were unprecedented events, but internal struggles and external interference ultimately led to its downfall. The Gulf monarchies have also been deeply intertwined with imperial and capitalist interests since their founding, making them a natural opposition to Arab socialist and progressive projects. The 1973 oil embargo, El Aasar argues, was the last major act of Arab unity but was not an altruistic act of solidarity. The embargo affirmed the importance of the petrodollar for the US and was influential in bringing about the Camp David Accords, which aimed to consolidate the petrodollar and move Egypt fully from the Soviet camp to that of the United States. We meditate on the significance of Camp David and the 1978 peace treaty between Egypt and Israel, arguing that it represents a betrayal of Egyptian sovereignty and a move towards neoliberalism and repression. She also highlights how this has instilled a defeatist mindset in Egyptians and led to ongoing struggles with poverty and domestic warfare. She argues that the current regime in Egypt is a continuation of the "Camp David Republic" and that the promised benefits of peace, such as prosperity and political openness, have been left unfulfilled.   If you like what we do and want to support our ability to have more conversations like this. Please consider becoming a Patron. You can do so for as little as a 1 Dollar a month and you will gain access to our Discord.   Nihal is an Egyptian  writer, researcher, political analyst, radio host and DJ. She has written about politics, political economy, culture, literature and music in several publications including The Baffler, The Transnational Institute, Verso, Jacobin, Tribune, Parapraxis, Mundial, Art Review, The Wire, Protean, Novara media, and others, as well as authoring a book chapter about Egyptian political economy and consulting on related issues. "The Condition for Freedom Is for the Egyptian Masses to Take to the Streets"Egypt's Centrality in the Struggle for Palestine" by Nihal El Aasar   Episode artwork includes an artificially colorized version of this photo: "Egyptian President Anwar Sadat and Israeli Prime Minister Menachem Begin acknowledge applause during a Joint Session of Congress in which President Jimmy Carter announced the results of the Camp David Accords." full credit information here: https://commons.wikimedia.org/wiki/File:Sadat_and_Begin_clean3.jpg  

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Kelsey Nicole Nelson. Award‑winning sports media personality, and entrepreneur. She joins Rushion McDonald to discuss her journey in sports journalism, entrepreneurship, branding, and building a successful multi‑hyphenate career. She details how she built her media presence from the DMV area, launched her branding and digital communications company, navigated a male‑dominated industry, and leveraged authenticity, work ethic, and strategic networking to grow both her journalism and business ventures.

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Kelsey Nicole Nelson. Award‑winning sports media personality, and entrepreneur. She joins Rushion McDonald to discuss her journey in sports journalism, entrepreneurship, branding, and building a successful multi‑hyphenate career. She details how she built her media presence from the DMV area, launched her branding and digital communications company, navigated a male‑dominated industry, and leveraged authenticity, work ethic, and strategic networking to grow both her journalism and business ventures.

NOTE: When you sign up for Patreon, PLEASE do it through a web browser (Safari, Chrome, etc.) and NOT an app on your iPhone. The Apple app charges 30% !!! If you just click on the link above, it should be fine. In today's episode, Becket Cook sits down with Dr. Michael Youssef, author of An Unholy Alliance: How Progressivism Brought About an Islamist Invasion. The Egyptian-born pastor, PhD cultural anthropologist, and author of over 50 books exposes the dangerous Red-Green Alliance between progressivism and Islamism, explaining why climate activists wear Hamas symbols, how "Queers for Palestine" became a movement, and why feminists defend anti-feminist regimes. Dr. Youssef, who has warned the West about political Islam since 1982, shares powerful insights on Sharia creep, no-go zones, the 1979 Iranian Revolution, Epic City in Texas, and the Rotherham grooming scandals. A must-watch discussion on the unholy alliance threatening Western civilization and Dr. Youssef’s hopeful call for Gospel proclamation, prayer, and a new Great Awakening. Dr. Youssef's book: https://tinyurl.com/2frtukyh The Becket Cook Show Ep. 243 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In 1977, a calm, otherworldly voice broke into the British evening news across five transmitters at once, identified itself as an alien envoy, and warned humanity to abandon nuclear weapons before time ran out. Was it a hoax, or first contact?EPISODE BLOG PAGE (includes sources): https://weirddarkness.com/AlienVoicesOnTVAndRadioREAD or DOWNLOAD the full transcript of this episode: https://weirddarkness.tiny.us/mrxcfak4FEATURED STORIES IN THIS EPISODE: While scientists at SETI are continually monitoring for extraterrestrial contact from the cosmos, ordinary people are already hearing from them – via radio and television. (Aliens Voices Over Radio and Television) *** 
The death of a Hollywood movie producer is still unsolved – and his spirit on the lot is still at unrest. (The Mysterious Death of Thomas Ince) *** A family moves into a new home, and it's not long before they begin hearing strange sounds coming from the home bar in their living room. (Something In That Part of the House) *** In years past, baby boys were dressed in pink. So why the change to the color blue for boys? The answer is a dark one. (Baby Blues) *** In just 30 seconds, 30 rounds were fired when the tension between a crew of thieving cowboys and vigilante lawmen came to an explosive head in the frontier town of Tombstone, Arizona. (The True Story Behind the Gunfight at the O.K. Corral)CHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = Klaatu's speech from “The Day The Earth Stood Still” (1951)00:02:45.959 = Show Open00:04:39.005 = Alien Voices Over Radio And Television00:16:13.874 = The Mysterious Death of Thomas Ince and the Haunting of Culver Studios00:33:04.222 = Something in That Part of the House ***00:39:31.873 = Baby Blues00:45:22.653 = The True Story Behind the Gunfight at the O.K. Corral ***00:54:32.710 = Show Close*** = 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:“The True Story Behind the Gunfight at the O.K. Corral” by Mark Oliver: http://ow.ly/RmAm30oaHWt“The Mysterious Death of Thomas Ince” by Troy Taylor: http://ow.ly/WVUu30oaHvS“Something In That Part of the House” by Haven: http://ow.ly/qMeU30oaHxn“Baby Blues” by Conny Waters: http://ow.ly/zcGj30oaI32“Alien Voices Over Radio and Television” posted at the Conspiracy Journal: https://tinyurl.com/y2ht47pt“Klaatu's Speech From ‘The Day The Earth Stood Still'”: (link no longer available)(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: November, 2021Weird Darkness moves across five unsettling true tales — alleged alien voices breaking into broadcast signals, the unexplained death of a Hollywood pioneer, a possessed home bar in Mexico, the superstitious roots of dressing infant boys in blue, and the bloody thirty seconds behind the O.K. Corral.It opens with the alleged extraterrestrial transmissions that have arrived through ordinary radios and televisions rather than from deep space. On November 26, 1977, at 5:12 PM, a deep, water-logged voice overrode five Southern Television transmitters across southern England, speaking over news reader Ivor Mills for five and a half minutes; the voice named itself Gramaha — also transcribed as Vrillon, Gillon, or Glon — a representative of the Ashtar Galactic Command, and warned humanity to abandon nuclear energy before the dawning New Age of Aquarius. The Independent Broadcasting Authority never logged the interruption and could not explain how its instant switch-off monitoring was bypassed. Years earlier, in July 1961, an eighteen-year-old ham radio operator named Robert P. Renaud had picked up a soft feminine voice high in the 25-meter band claiming to broadcast from a planet called Korendor, eventually trading images on his television's vidicon tube with a contact named Lin-Erri, an episode investigator Allen Griese found oddly free of showmanship or profit. A decade after Renaud, in January 1971, British UFO researcher Rex Dutta took a call on a radio talk show from a voice that registered no echo, no feedback, and no movement on the station's VU meter.From there the episode crosses to November 1924 and the death of Thomas Ince, the producer who founded Culver Studios in 1918 and earned the title Father of the Western. Ince died days after celebrating his birthday aboard William Randolph Hearst's yacht, the Oneida, on a weekend cruise to San Diego that also carried actress Marion Davies and, by rumor, Charlie Chaplin. The official account blamed acute indigestion, but Hollywood whispered that Hearst, jealous over Davies, fired a diamond-studded revolver in the dark and put a bullet meant for Chaplin into Ince's head instead. The body was cremated, no inquest was held, San Diego district attorney Chester Kemply closed the case after a single session, and gossip columnist Louella Parsons soon received a lifetime Hearst contract. Decades later, workers at Culver Studios reported a man in a bowler-type hat watching them from the catwalks during 1988 renovations, frowning, declaring that he disliked what they were doing to his studio, and walking through a wall.Next comes a listener's account of a house in Mexico, bought by the family about twenty years earlier, where a heavy tavern-style wooden bar in the living room became the source of growling, clinking glassware, and slamming cabinet doors that sounded like two animals fighting inside an empty cupboard. The housekeeper, Letty, threw the cabinet open to find nothing disturbed. Weeks later the mother and Letty dug up jars in the front yard containing rag dolls pierced with pins, buried directly on the other side of the wall behind the bar. A framed mirror reading BAR shattered at three in the morning during a housewarming party, a barred window slid open on its own after being latched, and a photograph of a single bar stool showed a clear horned, devil-like face the family begged to have deleted. Letty, it turned out, was a bruja — a witch.Color superstition drives the next story: infant boys, dressed in blue today, were once dressed in pink, and a June 1918 article in the trade journal Earnshaw's Infants' Department called pink the stronger, more decided color suited to boys and blue the daintier choice for girls. The return to blue revived a far older practice, since the ancient Egyptians and Greeks regarded blue as divine and used it to repel evil spirits, dressing pharaohs in it and, as author Douglas B. Smith recounts, painting nurseries to keep satanic spirits from slipping into young children's bodies. Boys received that protection because they were valued above girls, who were thought too unimportant for evil spirits to trouble. The same fear survives in the Evil Eye and in protective amulets like the Hamsa and the Turkish Nazar, hung in homes and cars and worked into jewelry across the Balkans and the Middle East.The episode closes behind the O.K. Corral on October 26, 1881, where thirty rounds were fired in roughly thirty seconds. Tombstone, Arizona had been founded in 1877 by prospector Ed Schieffelin, who struck a silver vein worth more than thirty-seven million dollars after being warned that all he would find out there was his own tombstone. Wyatt, Virgil, Morgan, and James Earp, joined by the gun-slinging ex-dentist Doc Holliday, clashed with the Cochise County Cowboys, a feud that hardened after Curly Bill Brocius accidentally killed city marshal Fred White in 1880 and Virgil took the post. The gunfight left Frank McLaury, Tom McLaury, and nineteen-year-old Billy Clanton dead while Ike Clanton and Billy Claiborne fled, and Judge Wells Spicer afterward released the Earps as having committed an unwise but not criminal act. The reckoning continued past the verdict, with Virgil shotgunned in the back, Morgan assassinated over a game of pool in a plot tied to Ike Clanton, and Wyatt Earp drifting west until his death in California in 1929 at the age of eighty.