Podcasts about ezek

Házkutatás az Alapjogokért Központ cégénél. Kihallgatták Matolcsy Györgyöt. Két volt miniszter mentelmi jogát függeszthetik fel. Magyar Péter kontra Legfőbb Ügyészség. Ezek voltak a szeptember 24-i Kötöttfogás témái. Akik megvitatták őket: Lánczi Richárd, Reichert János, Szerető Szabolcs, a műsorvezető Dévényi István volt. Megjelent a Vidéki Prókátor könyve

Kinyit a bezárt Terror Háza, de Schmidt Mária nélkül. Megijedt a Fidesz, lefújták a Békemenetet. Beindul a nemzeti vagyonvisszaszerzés. Mészáros Lőrincék autópályákkal lopták volna el a jövőnket. Orbán Viktor a Vadhajtásoknak szivárogtatott. Ezek voltak a szeptember 19-én, nézők előtt rögzített Kötöttfogás Extra témái. Akik megvitatták őket: Csintalan Sándor, Lánczi Richárd, Egri Viktor és Reichert János, a műsorvezető Dévényi István volt.Megjelent a Vidéki Prókátor könyve

Bartha Erika a Szívfény alapítójat öbb mint harmincöt éve foglalkozik az általa képviselt energetikai módszerekkel, húsz éve tanít, szeptember 26-án pedig Budapesten, a Verdi Aquincum Hotelben mutatja be Az élet örömforrásai című első könyvét. Van, aki látnoknak tartja őt. Van, aki gyógyítónak. Mások egyenesen csodatévőként emlegetik, mert mindaz, amit tud, amit érzékel, és ahogyan másokra hat, messze túlmutat a hétköznapi magyarázatok világán. Képes úgy segíteni, hogy közben a másik ember saját öngyógyító erejét mozdítja meg. Könnyedén ráhangolódik bárkire, a testünkbe lát, olvas a rezgésekből, kapcsolatot tart a láthatón túli világgal, és úgy nyúl hozzá emberi sorsokhoz, hogy attól sokak életében egyszer csak helyére billen valami. Évtizedeken át úgy tanított és kezelt, hogy szájról szájra terjedt a híre, miközben alig kereste a nyilvánosságot. Rengeteg tanítványa lett, sokan külföldről is hazautaznak hozzá, a szegedi rendelőjében pedig jelenleg hatszáz fős várólista van. Vagyis lehetetlen bejutni hozzá.A könyvvel hosszú évtizedekig várt. Több kiadó és író is kereste korábban, ő azonban sokáig úgy érezte, hogy még nincs itt az ideje annak, hogy ilyen nyíltan beszéljen a saját életéről. Most hatvanegy évesen vállalta először, hogy könyvben mondja el, hogyan kapcsolódott gyerekkorától az Égi Mestereihez, hogyan alakult ki a Szívfény módszere, és milyen tanításokat adott tovább azoknak, akik az elmúlt évtizedekben hozzá fordultak. Az élet örömforrásai egyszerre személyes életút és spirituális tanításgyűjtemény. Erika az öngyógyító erőről, a test és a lélek kapcsolatáról, a veszteségekről, a megbocsátásról, a meditációról és az általa megtapasztalt energetikai munkáról ír benne. Ezek az állítások a saját spirituális szemléletéhez és módszeréhez tartoznak, ő pedig éppen azt hangsúlyozza, hogy senkitől sem vár feltétlen hitet, inkább azt szeretné megmutatni, milyen világban él és dolgozik.A szeptember 26-i budapesti könyvbemutató ingyenes lesz, Erika pedig azt mondja, akik régóta várnak a vele való találkozásra, most használják ki a lehetőséget Budapesten, a Verdi Aquincum Hotelben a minőségi közös időtöltéshez. A Sláger FM-en minden este 22 órakor a kultúráé a főszerep S. Miller András az egyik oldalon, a másikon pedig a térség kiemelkedő színházi kulturális, zenei szcena résztvevői Egy óra Budapest és Pest megye aktuális kult történeteivel. Sláger KULT – A természetes emberi hangok műsora

„A Battle Creek-i kiadóba sok romboló jellegű dolog hatoltbe, olyan dolgok, amelyeket egyetlen pillanatra sem lett volna szabad megtűrni. Ezek olyan természetűek, hogy elhomályosították a munka szent jellegét.”Fordította: Kovács LászlóLektor: Viniczainé Csurgó MariannNarrátor: Németh Kinga 

Typhee, grand gagnant de la saison 5 de Nouvelle École débarque sur Planète Rap ! Pour sa première émission, il est accompagné de Ezek, CEZ, Big D, Badara et Fred Musa ! ✨ Originaire de Beausoleil à Marseille, il développe un univers entre mélodies solaires, mélancolie et textes sans filtre, déjà marqué par son EP « T.Y » et des titres comme « Poussette », « Teriyaki » et « Compte privé ». Après son passage remarqué dans Nouvelle École aux côtés de Theodora, SDM et Oli, Typhee vient partager son parcours, ses nouveaux morceaux et son univers au micro de Fred Musa.

Mert hasonló a mennyek országa a házigazdához, aki korán reggel kiment munkásokat fogadni a szőlőjébe. Miután napi egy dénárban megegyezett a munkásokkal, elküldte őket a szőlőjébe. Amikor a harmadik óra körül is kiment, látott másokat is ott ácsorogni tétlenül a piactéren. Azt mondta nekik: ,,Menjetek ki ti is a szőlőbe, és ami igazságos, megadom majd nektek.'' Azok elmentek. Azután a hatodik és a kilencedik óra körül ismét kiment és ugyanígy tett. Mikor a tizenegyedik óra körül kiment és megint talált ott ácsorgókat, azt mondta nekik: ,,Miért álltok itt egész nap tétlenül?'' Azt felelték neki: ,,Mert senki sem fogadott fel minket.'' Erre azt mondta nekik: ,,Menjetek el ti is a szőlőbe.'' Amikor beesteledett, a szőlő ura így szólt intézőjéhez: ,,Hívd a munkásokat, és add ki nekik a bérüket, kezdve az utolsóktól az elsőkig.'' Jöttek azok, akik tizenegy óra körül kezdtek, és kaptak egy-egy dénárt. Mikor az elsők sorra kerültek, azt gondolták, hogy többet fognak kapni, de ők is csak egy-egy dénárt kaptak. Amikor megkapták, zúgolódni kezdtek a gazda ellen: ,,Ezek az utolsók csak egy órát dolgoztak, és egyformán kezelted őket velünk, akik viseltük a nap terhét és hevét.'' Ő azonban így válaszolt az egyiküknek: ,,Barátom! Nem vagyok veled igazságtalan. Nem egy dénárban egyeztél meg velem? Fogd, ami a tiéd, és menj! Én ennek az utolsónak is annyit akarok adni, mint neked. Vagy nem szabad azt tennem az enyémmel, amit akarok? Rossz szemmel nézed talán, hogy én jó vagyok?'' Így lesznek az utolsókból elsők és az elsőkből utolsók.''Olvasmányok, ünnepek a liturgikus naptárban. | Felolvassa: Varga László |

Kirschner Péter - Ezek itt a szomszédaink dal - Családi Manna Ferencz Gabival 2026. 09. 19. by MannaFM

A homily delivered by Katie Haught on the 16th Sunday after the Pentecost, September 6th, 2026. The lectionary texts for the day were Ezek 33:1-11, Ps 119:33-48, Rom 12:9-21, Matt 18:15-20

X2M.264 — SALLE: The Room of Restored Sovereignty Salle means “room” or “common hall.” Following Foyer within CR22's Chalet des Rois, it carries us from the threshold into shared habitation. The question is no longer only whether wisdom and capacity can be received, but whether they can enter the room without any person, gift, office, or resource claiming the whole. Psalm 27 gives the opening order: “Seek my face.” The face must come before the hand. Before action, building, administration, or power is enlarged, perception must be formed in communion with God. Psalm 51 then carries truth into the hidden place, where repentance is not self-erasure but the cleansing of false identity and the recovery of childlike trust.¹ Daniel 11 changes the measure of wisdom. The wise are not simply those who know more; they are those who remain faithful under flattery, pressure, loss, and praise. Ezekiel 28 supplies the counter-image: wisdom, beauty, trade, and hidden knowledge become dangerous when the receiver forgets the Source and turns gift into self-coronation.² The gathering itself enacted this teaching. Its path was redirected through worship, Scripture, contributions from the room, correction, and confession. No one person possessed the whole synthesis; wisdom was received together and tested in Christ. Clé's two zeros give the practical movement: release possession before the gift, then release credit after the fruit. Near the close, a participant's confession about the subtle temptation to take credit after an answered prayer brought the principle down to ordinary scale. We may truly participate in what God does without becoming its origin. The Davidic heart must remain alive inside the Solomonic mind. The receiver must survive inside the builder.³ Salle is the Room of Restored Sovereignty because sovereignty becomes true only when it restores persons, opens hands, orders gifts, and makes enlargement livable. The room is one. The persons are many. The wisdom is received. Christ remains the center. ⸻ Glorification | The Final Frontier Going boldly where the last man has gone before! Decrease time over target: Venmo / PayPal @clastronaut Cash App $clastronaut ⸻ ¹ Ps. 27:8; Ps. 17:15; Ps. 51:6–12. ² Dan. 2:27–30; Dan. 11:32–35; Ezek. 28:1–5. ³ Gen. 14:21–24; Judg. 8:22–27; 1 Kings 5; Eccl. 1:3.

Text: Ezekiel 33:7–9; Romans 13:1–10; & Matthew 18:1–20 True greatness is not self-sufficient strength, but humility like that of a little child. The greatness of childlike faith receives all good things as gracious gifts from our Father in heaven. Apart from such faith, “you will never enter the kingdom of heaven,” but whoever is humbled like a little child will be “the greatest in the kingdom of heaven” (Matt. 18:3–4). Though in our sin we deserve to be “drowned in the depth of the sea” (Matt. 18:6), we have instead been drowned (“buried”) with Christ in Baptism and then raised to the new, humble life of a child of God. The Lord sends His watchman to warn us with a word from His mouth, in order that we may not die in our iniquity but be turned from our pride and selfishness to live (Ezek. 33:7–9). Thus, we live in humility and faith before God as well as in love for our neighbor, which “is the fulfilling of the law” (Rom. 13:10). In the reverent fear of God, we do no harm to our neighbor, but we “pay to all what is owed to them” (Rom. 13:7) and we “owe no one anything, except to love each other” (Rom. 13:8).

Yesterday we started reading the intriguing prophecy of Ezekiel.  He is in Babylon with those taken captive there before Jerusalem fell, along with King Jehoiachin. This is recorded in 2 Kings 24 v.12-15.  It is in “the fifth year of the exile” [Ezek 1 v.2,3] that “the word of the LORD came to Ezekiel … and the hand of the LORD was upon him there.”  It maybe he was sent by the LORD to join the exiles. There are many varied prophecies and visions that the LORD reveals to him climaxing with a vision in his final 9 chapters of a wondrous temple that will come into being in the ultimate future of the world. In today's chapter he is told to preach to the exiles, and their attitude to his message have a number of comparisons with attitudes today.  He is told, “I send you to the people of Israel, to nations of rebels who have rebelled against me.”[v.3]  He is told, “The descendants also are impudent and stubborn … And whether they hear or refuse to hear … they will know that a prophet has been among them … Be not afraid of them … nor be dismayed at their looks …” [[v.4-6]We see a real comparison with the situation and attitudes today when there is an inclination to give up on efforts to witness about the word of God.   But the final “ingathering” (see Matt. 22 v.9,10) must be completed and “the labourers are few” [Matt 9 v.27].   The vast majority we preach to  “refuse to hear” – but we recall the parable of Jesus about the final ingathering before his return when the “master said to the servant, ‘Go out to the highways and hedges and compel people …. “ [Luke 14 v.23] and these words, we feel, have an application to us today.  Let us renew our efforts in the area in which we live.So let us take the lesson of the LORD's instructions to Ezekiel to heart in whatever situation we are in and make known God's word in these last days so that “whether they hear or refuse to hear” – we can really feel we are carrying out our responsibility before God.  This is an essential part of our “sowing” – noting the point Paul makes in today's 9th chapter of 2nd Corinthians.  “whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully” [v.6] so, while Paul is not applying this primarily to preaching, let us take (and create) opportunities to sow the word of God in the ears of the those with whom we have contact so that “they will know that a prophet has been among them” and we show we are heeding Paul's words to “abound in every good work”[v.8]

Vejkey Emese, a Vox Dei projektvezetője, akivel arról beszélgetünk, hogyan lehet közösséget építeni egy olyan világban, ahol egyre több kapcsolatunk költözik a telefonunkba, miközben a személyes találkozás iránti igény talán erősebb, mint valaha. A Vox Dei ezt a kettőt próbálja összekötni. Az idén tavasszal elindult ingyenes imádságapplikáció bárhonnan elérhető Android- és IOS rendszerekről is, mégis ugyanaz a cél vezeti, mint a személyes alkalmakat, összehozni azokat, akik szeretnének megállni néhány percre, figyelni, imádkozni, és valamilyen formában egymáshoz is kapcsolódni. Szeptember 5-én Tordason, a Sajnovics-kastélyban közösségi találkozót is tartanak a társ médiumokkal, ahol már nem egy kijelző választja el egymástól az embereket. A Vox Dei rövid napi útravalókat, zsoltárokat, elmélkedéseket, lelki utakat és hangos Bibliát kínál. Közben egy különleges vállalkozás is készül, hiszen magyarul is elérhetővé teszik a Navarra Biblia Újszövetséghez kapcsolódó kommentárjait. Ezek a magyarázatok történelmi, kulturális és teológiai hátteret adnak a bibliai szöveghez, így olyan részletek is új értelmet kaphatnak, amelyek mellett olvasás közben könnyen továbbmennénk. A kommentárok először a Vox Dei applikációba kerülnek, később pedig nyomtatott kiadás is készül belőlük, közösségi finanszírozással. Emesével egyebek közt arról is beszélgetünk, hogyan lehet ma megszólítani a fiatalabb generációkat, mit jelent egy ilyen misszió mögött valódi közösséget szervezni, és miért tartják ugyanannyira fontosnak az online jelenlétet, mint azt, hogy időről időre személyesen is egy helyre gyűljenek. A Sláger FM-en minden este 22 órakor a kultúráé a főszerep S. Miller András az egyik oldalon, a másikon pedig a térség kiemelkedő színházi kulturális, zenei szcena résztvevői Egy óra Budapest és Pest megye aktuális kult történeteivel. Sláger KULT – A természetes emberi hangok műsora

Ezek bizony olyan meccsek, hogy még a műsoridőt sem tudtuk rendesen tartani miattuk! A mikrofonokat és podcast keverőnket a Relacart és az AV365.hu biztosította.Témák:

Débriefing complet et à chaud des épisodes 1, 2 et 3 de Nouvelle École Saison 5 sur Netflix ! La formule change radicalement : fini les repérages par ville (Paris, Marseille, Bruxelles), départ de SCH, et arrivée d'un nouveau jury composé de SDM, Théodora et Oli. Au programme de cet épisode :- La nouvelle direction artistique façon Rhythm + Flow US : focus humain et storytelling brut (Ezek, Choco Brauwn).- Pourquoi le favori évident Yanemko ne gagnera pas les 100 000 € : l'analyse du piège tendu par la prod.- L'élimination prématurée de Djiro : le jury a-t-il fait une erreur avec son virage 100 % mélodique ?- Le hold-up Typhee : 9 mois de rap, zéro posture, la vraie révélation des auditions.- Un jury trop bienveillant ? Mister You débarque en coach et remet les pendules à l'heure.- Pourquoi le rap francophone surpasse largement les versions américaine et italienne.- Teasing et pronostics pour les clashs et les featurings !⏱️ Chapitres :00:00 - Intro : Fin des villes et départ de SCH00:48 - La nouvelle DA : Storytelling brut (Ezek & Choco Brauwn)01:25 - Djiro éliminé : Trop street pour le virage mélo ?02:00 - Le piège Yanemko : Pourquoi le favori ne gagnera pas02:28 - Typhee : Le coup de cœur et l'outsider absolu02:55 - Mischa valide la street (Réf Roi Heenok)03:13 - Jury trop lisse ? Mister You pose les termes03:53 - France vs USA & Italie : Le rap FR au-dessus04:33 - Teasing des clashs et calendrier de sortieRetrouvez également toutes les analyses en vidéo sur la chaîne YouTube Tyler Le Média !

Turning the other cheek is one of Jesus' most well known sayings...but what does it actually mean? Are we supposed to be pacifists? Why did OT people pray for fire to rain down on enemies, yet we're supposed to turn the other cheek?On today's podcast, Pastor Derek and Pastor Jackie talk through a listener question to look at why some prayers seem to differ from the New Testament and specifically why we are called to turn the other cheek rather than seek revenge on those who do us wrong. We see that God has always been the same and that turning the other cheek may not mean what you think it does!The 17:17 podcast is a ministry of Roseville Baptist Church (MN) that seeks to tackle cultural issues and societal questions from a biblical worldview so that listeners discover what the Bible has to say about the key issues they face on a daily basis. The 17:17 podcast seeks to teach the truth of God's Word in a way that is glorifying to God and easy to understand with the hope of furthering God's kingdom in Spirit and in Truth. Scriptures: 2 Kings 1:9-12; Luke 9:51-56; Matt. 5:38-39; Matt. 5:40-48; Luke 6:27-36; Rom. 12:18-21; Prov. 19:11; Lam. 3:22-24, 30; Heb. 13:8; Mal. 3:6; Ezek. 18:32; Ezek. 33:11; 2 Pet. 3:9; Acts 4:23-31; Luke 23:33-43; 1 Pet. 2:23; Matt. 6:14-15.If you'd like access to our show notes, please visit www.rosevillebaptist.com/1717podcast to see them in Google Drive!Please listen, subscribe, rate, and review the podcast so that we can reach to larger audiences and share the truth of God's Word with them!Write in your own questions to be answered on the show at 1717pod@gmail.com or tweet at us @1717pod on Twitter.  God bless!

agyonvisszaszerzés: Unger Anna vezetheti a hatóságot. Orbán nyaral, Kövér durcás – merre tovább Fidesz? Érthetetlen, ami a közmédia körül történik. Aggódhatunk? Trump és Putyin lendületben. Feljelentés a lélegeztetőgépügyben. Ezek voltak az augusztus 27-i Kötöttfogás témái. Akik megvitatták őket: Lánczi Richárd, Dévényi István és Reichert János, a műsorvezető Pörzse Sándor volt.Megjelent a Vidéki Prókátor könyve

Bizony nem mindenkinek indult egyszerűen az új idény… A mikrofonokat és podcast keverőnket a Relacart és az AV365.hu biztosította. A Tourette-percekben: Carrick vs hülye kérdés, elvágyódó Mateta, Emery és a csend hangja Témák: 

Mark's account of the crucifixion includes the comment that “those who passed by (the cross) derided him, wagging their heads and saying, ‘Aha! You who would destroy the temple and rebuild it in three days, save yourself, and come down from the cross” [15 v.29-30]  Matthew's account includes the added comment,” and we will believe …” Imagine the scene! Imagine the blindness of their minds at all he had done, wonders that climaxed with the raising of Lazarus after 4 days in the tomb.  At least one saying of Jesus had stuck in the their mind, his response to them when they asked, “What sign do you show us …” and his strange but thought challenging answer, “Destroy this temple, and in three days I will raise it up” [John 2 v.18,19]  Only later did the disciples understand.There are those today who go to the Bible to misquote it, ignoring all the verses that say the opposite to what they want to believe.  They talk of the soul being immortal, but we read, “the soul who sins shall die” [Ezek 18 v.4]   They also talk of Jesus being co-equal with God and, in one sense, that is true: in John 17 v.20-23 we read how Jesus prays that believers, his genuine followers, “may all be one, just as you Father are in me, and I in you, that they also may be one in us, so that the world may believe that you sent me … that they may become perfectly one …” And so did the disciples became – never again did they argue as to who was to be the greatest.  May all genuine disciples of today make real progress in becoming “one” in this sense, and then, as Jesus prays, such believers “may be with me where I am, to see my glory …” [v.24] – and surely this is when he returns to earth. May none of us be like “those who passed by” – they “mocked him” saying if he came “down from the cross” they would “believe.” [v.32] He is now at the “door” and will very soon open the door – and then the mockers will “see and believe” – but it will be too late, he will shut the door on them – see Luke 13 v.25.  May we have the perception of “the Centurion, who stood facing him (and) saw that in this way he breathed his last (and) said, ‘Truly this man was the Son of God.'” [v.39]   We are not told what difference it made to this Centurion, but Roman historians tell us that there were hundreds of Christians in Rome in A D 64 (34 years later) and that Nero made them take the blame for the fire that destroyed much Rome; the Gospels show there were several Centurions who were not among “those who passed by.”   May we, as much as possible, be like those early believers, “who believed (and) were of one heart and soul” [Acts 4 v.32] 

As we continue our journey through the Book of Revelation, we are moving into one of the most dramatic transitions in the entire prophetic narrative. The first four trumpets have progressively affected the created order—the earth, the sea, the rivers and waters, and the heavenly bodies. But when we arrive at the fifth and sixth trumpets, something fundamentally changes. The judgments are no longer primarily directed against creation. They are directed against humanity itself. And even more significantly, Revelation begins to pull back the veil and show us what lies behind the rebellion of humanity: a supernatural kingdom of darkness, a counterfeit kingdom that seeks to imitate, corrupt and ultimately replace the Kingdom of God. We saw how trumpets one to four struck creation – the trees, the seas, the rivers and the darkening of the sun and the moon and the stars. And now the fifth trumpet releases supernatural powers that torment humanity. Revelation 9:1 Then the fifth angel sounded: And I saw a star fall from heaven to the earth. To him was given the key to the bottomless pit. And he opened the bottomless pit, and smoke arose out of the pit like the smoke of a great furnace. So the sun and the air were darkened because of the smoke of the pit. Then out of the smoke locusts came upon the earth. And to them was given power, as the scorpions of the earth have power. They were commanded not to harm the grass of the earth, or any green thing, or any tree, but only to harm those people who do not have the seal of God on their foreheads – they had no authority to kill those people, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a man. In those days those people will seek death and will not find it; they will desire to die, and death will flee from them. THE FIFTH TRUMPET — THE ABYSS IS OPENED Then the fifth Trumpet sounds. John says: I saw a star fallen from heaven to earth. And to him was given the key to the bottomless pit. He says “to him.” The star is a personal being identified as Abaddon, in Hebrew, or Apollyon, in Greek. Both names mean Destroyer. This is therefore a supernatural ruler of the abyss. The abyss is opened, and smoke rises from it like the smoke of a great furnace. Then something terrifying emerges. Locust-like beings appear. But John repeatedly says they are “like” something. They have human-like faces. They have hair like women's hair. They have teeth like lions. They have breastplates like iron. Their wings sound like an enormous army. And they have tails like scorpions. The picture is deliberately unnatural and chilling. These are supernatural demonic powers released from the abyss, a demonic army under the authority of Apollyon/the destroyer. But what is extraordinarily important is that God remains sovereign, and the demons are not given unlimited authority. They are told what they may do and not do. They cannot destroy the vegetation. They cannot harm those who possess the seal of God. And their period of torment is limited. They are given five months. This does not necessarily mean that believers experience no challenge of suffering, but it tells us that God's people are never outside His protective care. The five-month period is significant - 150 days the same as the 150 days during which the floodwaters prevailed in the days of Noah and God's people were preserved. The days of Noah were characterised by corruption and judgment, but God preserved Noah and his household. And Revelation here again presents humanity facing a world of escalating judgment while God continues to preserve those who belong to Him – It's Psalm 91 again. And next is the sixth trumpet - unleashing an unprecedented force of destruction in which one-third of humanity dies. Then, between the sixth and seventh trumpets, Revelation chapter 10 gives us a remarkable prophetic prelude to what will happen in the Tribulation. John is shown that God's apparent and puzzling delay in revealing the enigma of the history of the world is coming to an end. The history of mankind while blessed with the goodness of God is a confusing and often unhinged narrative of human disasters. But the mystery of God in all this is approaching its unveiling and fulfillment. And finally, with the seventh trumpet, the great declaration is made: The kingdoms of this world have become the Kingdom of our Lord and of His Christ. So Revelation 9–10 is not simply a catalogue of frightening events. It is a movement toward the final confrontation between two kingdoms—the counterfeit kingdom of Satan and the true Kingdom of God. THE UNVEILING OF THE SATANIC KINGDOM To understand Revelation 9, we must understand the biblical story of human rebellion. Behind the visible structures of human civilisation lies a deeper spiritual conflict, describing the development of what can be called the satanic kingdom—a kingdom born from Lucifer's rebellious ambition. The rebellion is therefore not merely evil behaviour. It is usurpation/overthrow. And that same ambition eventually appears here in Revelation in its fullest form to construct a counterfeit of God's Kingdom. The biblical picture becomes almost like a dark mirror. God is Father, Son and Holy Spirit. The satanic kingdom is portrayed through the Dragon, the Beast and the False Prophet. The Dragon represents Satan. The Beast receives worship. The False Prophet directs humanity toward that worship. The result is a counterfeit kingdom with a counterfeit ruler, counterfeit worship and counterfeit authority. This is a counterfeit trinity, with the Beast receiving the worship that belongs to Christ and the False Prophet directing humanity toward worship of the Beast and global economic control. This is why Revelation is so concerned with worship. The final conflict is therefore spiritual before it is political. FROM TORMENT TO DEATH — THE SIXTH TRUMPET So the fifth trumpet brought all that torment without death. Now the sixth trumpet brings death on an unprecedented scale. Four angels are released at the Euphrates. The Euphrates is not an arbitrary detail. It represented the boundary of the land promised to Abraham. It was associated historically with the great enemies of God's people, and the Euphrates also becomes significant because of its association with the ancient world of Genesis and the traditions surrounding the angelic watchers and the Nephilim giants, and the Mesopotamian traditions represented by the Epic of Gilgamesh. GILGAMESH, THE NEPHILIM AND THE ANCIENT REBELLION This brings us to a fascinating theological connection. There is a Biblical account in Genesis ch. 6 that speaks about angels coming down and procreating with women in the earth. Genesis 6:4 There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown. This is also mentioned in Jude And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day (Jude 1:6). The Bible records this as ‘evil crossing divinely established boundaries' which led ultimately to the corruption of humanity and the judgement of the flood of Noah. But another reality reverses that claim and establishes a deliberate and deceptive ancient Mesopotamian worldview of surrounding nations in the Middle East that were not only corrupted by these angels, but who admired and eventually recognised them as demi-gods. The ancient Mesopotamian world produced stories of supernatural beings, superheroes and angelic-human interaction. One of these superheroes named Gilgamesh was praised in a document called ‘The Epic of Gilgamesh' which presents Gilgamesh as an extraordinary figure, described in Mesopotamian tradition as partly divine and partly human. This occultic worldview is being adopted by many in today's culture. Documents and scrolls have been found that draw upon the Book of Giants traditions associated with the Dead Sea Scrolls, where Gilgamesh and Humbaba are identified in connection with the Nephilim tradition. The tomb of Gilgamesh has become a place of real interest and artifacts have been taken from the area surrounding his tomb and the US government officially handed it back to Iraqi authorities during a repatriation ceremony in Washington, D.C. in September 2021. It is interesting that there has been a rise in occultic practices and satanic rituals being practised globally in recent times but as these things get called out and exposed the hearts of the people involved in these things are becoming even more hardened. This is what is called theological inversion. Mesopotamian culture celebrated supernatural heroes and beings as the bringers of wisdom, civilisation and political power, and magical crafts. They were traditionally viewed as supernatural semi-divine philosophers and sages. But what humanity celebrated as greatness actually represented Satanic rebellion against God. But the Bible in Genesis 6 presents what the ancient world calls “divine wisdom” as corrupted supernatural knowledge, and what is celebrated as heroic power was actually part of humanity's descent into violence and corruption that brought on Noah's flood. This provides an important backdrop for Revelation. The final conflict is not simply about modern politics. It reaches back into the ancient spiritual rebellion and overcomes it, and Revelation presents that rebellion and its final expression. THE TWO HUNDRED MILLION John then sees an army of extraordinary magnitude. Two hundred million. Humanity is confronted with a force of unprecedented destructive power. One-third of humanity is killed. First, creation is struck. Then humanity is tormented. Then humanity is killed on a massive scale. So the judgments are escalating. But then comes one of the most sobering statements in the entire passage. The survivors do not repent. After everything they have witnessed, they continue worshipping demons and idols. They continue in murders. They continue in sorceries. They continue in sexual immorality. They continue in theft. This teaches us something profound about judgment. Judgment does not automatically produce repentance. Pain does not necessarily soften the human heart. Fear does not necessarily create faith. Even witnessing supernatural intervention does not guarantee surrender to God. The human heart can become so hardened that even catastrophe becomes an opportunity for further rebellion – the great warning of Revelation. The problem is not simply that humanity needs better circumstances. The problem is that humanity needs redemption. REVELATION 10 — WHEN HEAVEN ANNOUNCES THAT THE DELAY IS ENDING After the sixth trumpet, before the seventh, John sees another mighty angel. The angel is clothed with a cloud. A rainbow is upon his head. His face is like the sun. His feet are like pillars of fire. The imagery is majestic and Christ-like. Yet John calls him another mighty angel, so the emphasis is that he functions as a heavenly representative of divine authority rather than being identified directly as Jesus. And then John hears seven thunders speak and is about to write what they say. But heaven tells him: “Seal up those things which the seven thunders uttered, and write them not.” There are things God reveals. And there are things God deliberately does not reveal. Revelation means unveiling—but even Revelation contains mysteries that remain sealed. We do not know everything. We do not need to know everything. God remains God. THE LITTLE SCROLL — SWEET IN THE MOUTH, BITTER IN THE STOMACH Then John is commanded to take the little scroll and eat it. It is sweet in his mouth but it becomes bitter in his stomach. The Word of God is sweet because it reveals God's purposes. It is sweet because God's Kingdom is coming, and because Christ will triumph and because evil will not have the final word. But the message is also bitter because before the Kingdom comes, judgment must unfold, and before restoration, rebellion must be exposed, and before the final triumph, the darkness must be confronted. So the prophet has to carry both dimensions. Sweetness and bitterness, Hope and warning. Judgment and restoration. The Gospel is good news, but it is good news precisely because the powers that oppose God will ultimately be defeated. THE MYSTERY OF GOD Then we come to one of the most important statements in Revelation 10: “In the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished.” What is this mystery? It is a remarkable collection of biblical mysteries converging toward the final consummation. Mystery of Marriage: The union between Christ and the Church (Ephesians 5:32). Mystery of Babylon: The condemnation of the "great prostitute" and the Beast (Revelation 17). Mystery of Iniquity/Lawlessness: The working of Satan and the revelation of the "man of sin" (2 Thessalonians 2:7). Mystery of the Gospel: The shared life with Jesus to be understood by all (Ephesians 6:19). Mystery of Israel: The partial hardening of Israel until the fullness of the Gentiles comes in (Romans 11:25). Mystery of the Resurrection: The instantaneous change of the living and the dead at the last trumpet (1 Corinthians 15:51). Mystery of Godliness: God manifested in the flesh and preached among nations (1 Timothy 3:16). Mystery of the Kingdom: Truths given to believers but hidden in parables from those outside (Mark 4:11). These themes are not isolated. They converge because the story that began in Genesis is moving toward its finality and the rebellion that began in the heavenly realm moves toward its final confrontation. The covenant purposes of God move toward fulfilment and the Gospel moves toward its universal proclamation and victory. The Bride moves toward her wedding while Babylon moves toward judgment. The Beast moves toward destruction and the Dragon moves toward defeat. And Christ moves toward His Kingdom - His victory is not just the destruction of His enemies. It is the restoration of God's order. JUDGMENT AND RESTORATION This is why we should not read Revelation simply as a book of catastrophe. Running underneath the judgments is a deeper biblical theme: sifting and restoration. God is exposing what cannot remain and bringing hidden rebellion into the light. He is exposing the counterfeit and separating truth from deception. He is judging the powers that have corrupted humanity and is ultimately restoring what was lost. The final Kingdom is therefore not merely about the end of something - It is about the beginning of something. The end of Satan's counterfeit kingdom becomes the beginning of the visible reign of Christ. So as we move forward in our study of Revelation, we need to understand what Revelation 9 and 10 are really showing us. It is God's victory over the satanic kingdom and human rebellion — from Genesis to Revelation God's purpose: God desired a human family on earth to love Him and be loved by Him. And He appointed angels to serve and minister to humanity (Ezek. 28; Heb. 1:14). Rebellion 1 — Lucifer and Eden: Lucifer rebelled against God and beguiled Eve, drawing humanity into rebellion through Adam and Eve. God declared that the seed of the woman would ultimately crush the serpent's seed (Gen. 3:15). Rebellion 2 — Genesis 6: Other rebellious heavenly beings violated the boundary between heaven and earth, taking human women and producing the Nephilim. Their rebellion contributed to the corruption of humanity and the spread of violence and evil, resulting in the Flood. The particular angels involved were subsequently judged and imprisoned (2 Pet. 2:4; Jude 6). But Gilgamesh mythology praises the fallen angels' progeny as great demigods as explained before. Rebellion 3 — Babel and the nations: God restarted humanity through Noah, but the human heart remained rebellious. At Babel, humanity again resisted God's command to fill the earth. God confused their languages and scattered the nations. Deuteronomy 32:8–9 describes the nations being allotted according to the sons of God - lesser divine beings. These angels subsequently rebelled and became associated with the nations' idolatry and corruption (Ps. 82). God's response — Abraham and Israel: God called Abraham to become the father of a covenant people through whom He would reclaim the nations. Israel was brought out of Egypt and into Canaan, where it confronted nations associated with idolatry and, in some cases, the Nephilim/Anakim (Num. 13:33; Deut. 2–3). The preservation of Abraham's seed was central to God's redemptive purpose, ultimately bringing forth Jesus through Mary. Christ reverses Babel: Jesus sent out seventy disciples to announce the kingdom and confront the powers of darkness (Luke 10:1, 17–20). Through His death and resurrection, Christ defeated the powers and reconciled humanity to God (2 Cor. 5:14–19). At Pentecost, the Gospel was heard by people from many nations in their own languages (Acts 2)—a powerful reversal of Babel's division. Rebellion 4 — Revelation 9: In the final period of judgment, those previous demonic powers are released from the Euphrates and unleashed against humanity (Rev. 9). Their rebellion reaches its climax, but Christ ultimately defeats them and consigns the rebellious powers to an awaiting final judgment. Rebellion 5 — after the Millennium: After the thousand years, Satan is released once more and deceives the nations into one final assault against God's people. God intervenes with fire from heaven, decisively ending the rebellion (Rev. 20:7–10). The story is therefore not simply the history of humanity's rebellion. It is the story of God progressively defeating every rebellion—human and angelic—and ultimately reclaiming the nations for His Son. And then they show us something even greater and the delay is ending. The mystery is approaching completion. The prophetic Word must be proclaimed. And the seventh trumpet is waiting to be sounded (Revelation 11:15), and as Revelation unfolds from chapter 9 toward chapter 10 and beyond, we are watching the collapse of the counterfeit and the emergence of the true. The darkness becomes darker, the rebellion becomes more open, the judgments intensify, but the purpose of God becomes clearer. History is not spiralling out of control – it is simply the worldly kingdoms being shaken. And ultimately, the declaration of heaven will proclaim The kingdoms of this world have become the kingdoms of our Lord and of His Christ—and He shall reign forever and ever. Amen.

Mert hasonló a mennyek országa a házigazdához, aki korán reggel kiment munkásokat fogadni a szőlőjébe. Miután napi egy dénárban megegyezett a munkásokkal, elküldte őket a szőlőjébe. Amikor a harmadik óra körül is kiment, látott másokat is ott ácsorogni tétlenül a piactéren. Azt mondta nekik: ,,Menjetek ki ti is a szőlőbe, és ami igazságos, megadom majd nektek. Azok elmentek. Azután a hatodik és a kilencedik óra körül ismét kiment és ugyanígy tett. Mikor a tizenegyedik óra körül kiment és megint talált ott ácsorgókat, azt mondta nekik: Miért álltok itt egész nap tétlenül? Azt felelték neki: Mert senki sem fogadott fel minket. Erre azt mondta nekik: Menjetek el ti is a szőlőbe. Amikor beesteledett, a szőlő ura így szólt intézőjéhez: Hívd a munkásokat, és add ki nekik a bérüket, kezdve az utolsóktól az elsőkig. Jöttek azok, akik tizenegy óra körül kezdtek, és kaptak egy-egy dénárt. Mikor az elsők sorra kerültek, azt gondolták, hogy többet fognak kapni, de ők is csak egy-egy dénárt kaptak. Amikor megkapták, zúgolódni kezdtek a gazda ellen: Ezek az utolsók csak egy órát dolgoztak, és egyformán kezelted őket velünk, akik viseltük a nap terhét és hevét. Ő azonban így válaszolt az egyiküknek: Barátom! Nem vagyok veled igazságtalan. Nem egy dénárban egyeztél meg velem? Fogd, ami a tiéd, és menj! Én ennek az utolsónak is annyit akarok adni, mint neked. Vagy nem szabad azt tennem az enyémmel, amit akarok? Rossz szemmel nézed talán, hogy én jó vagyok? Így lesznek az utolsókból elsők és az elsőkből utolsók.Olvasmányok, ünnepek a liturgikus naptárban. | Felolvassa: Varga László |

Baka András beiktatási beszédében üzent a Tisza Pártnak. Roma holokauszt: másodjára már felálltak a Mi Hazánk-osok. Orbán-Facebook milliárdokért. Mindent lopott a Fidesz. Fenékküszöb épül Paksnál. Ezek voltak az augusztus 13-i Kötöttfogás témái. Akik megvitatták őket: Csintalan Sándor, Kukorelly Endre, Tompos Ádám, Horváth Gábor. A műsorvezető Dévényi István volt.Megjelent a Vidéki Prókátor könyve

Összeszedtük a 10 legmegosztóbb Alfa Romeót. Van, amelyik csak a facelift miatt lett vita tárgya, de van olyan is közöttük, amelyik önálló modellként is rettentően megosztó volt, amikor megjelent.

Történelmi csúcsot ért el a Budapesti Értéktőzsde vezető részvényindexe: a BUX szerdán először zárt 150 000 pont felett. Az 1991-ben 1000 pontról induló mutató ezzel százötvenszeresére emelkedett, miközben továbbra is a legnagyobb hazai részvények teljesítményét jelzi, és a magyar tőkepiac, és bizonyos szempontból a magyar gazdaság legfontosabb barométerének számít. A rekord hátteréről, és a magyar tőzsde előtt álló lehetőségekről Ignáth Miklóst, a Portfolio Private Investments vezető privátbankárát kérdeztük.

A folytatásban Balogh Lászlóval, az ingatlan.com vezető gazdasági szakértőjével beszélgetünk arról, hogy kimondottan fordulatosan alakult a júliusi albérletpiac: a drágulás a korábbi évekhez képest visszafogott maradt, a ponthatárok kihirdetése körüli áremelkedés pedig gyorsan kifulladt. Főbb részek: Intro – (00:00) BUX-rekord – (01:54) Az egyetemisták sem drágítják az albérleteket – (12:11) Segíts előfizetői programunk fejlesztésében! A Portfolio fontos célja, hogy a hazai üzleti élet szereplőit a lehető legrelevánsabb, legértékesebb tartalmakkal és elemzésekkel segítse a mindennapi munkájukban és döntéseikben. Ennek jegyében fejlesztjük tovább előfizetői programunkat – ehhez pedig a te meglátásaidra is szükség van. Kattints, töltsd ki a kérdőívünket, és nyerd el az 5 db kisorsolt páros Portfolio-konferenciabelépő egyikét! Címlapkép forrása: Budapesti ÉrtéktőzsdeSee omnystudio.com/listener for privacy information.

Megjelent a szerdai Checklist. Izgalmas vita bontakozik ki a magyar agráriumban - részben a Portfolio csoport agrárgazdasági hírportálján, az Agrárszektoron - arról, hogy milyen új növényeket kellene telepíteni például az Alföldre azért, hogy elviseljék az egyre aszályosabb nyarakat. És ha elkezdenek a gazdák új növényeket termeszteni, azokra mennyire áll készen a feldolgozóipar, az élelmiszeripar? Adásunk első felében erről kérdezem, Veres Virág Cintiát, az Agrárszektor újságíróját. 

 A folytatásban Kiss Gergelyt, a vállalati digitalizációval, mesterséges intelligenciával foglalkozó Signifer Csoport igazgatósági tagját kérdezzük arról, hogy pontosan milyen adatot gyűjt rólunk az AI, és mire használja ezt. A kérdés azért is érdekes, mert Magyarországon a lakosság harmada már használ nagy nyelvi AI modelleket.

Ezek az algoritmusok pedig nemcsak a kérdések tartalmából, hanem a fogalmazásból, stílusból és visszatérő témákból is következtethetnek anyagi helyzetre, magánéleti részletekre vagy viselkedési szokásokra. Főbb részek: Intro – (00:00) Milyen növények jöhetnek a kiszáradó Alföldre – (01:50) Ijesztően sokat tud rólunk az AI – (14:53) Segíts az előfizetői programunk fejlesztésében! A Portfolio fontos célja, hogy a hazai üzleti élet szereplőit a lehető legrelevánsabb, legértékesebb tartalmakkal és elemzésekkel segítse a mindennapi munkájukban és döntéseikben. Ennek jegyében fejlesztjük tovább előfizetői programunkat – ehhez pedig a te meglátásaidra is szükség van. Kattints, töltsd ki a kérdőívünket, és nyerd el az 5 db kisorsolt páros Portfolio-konferenciabelépő egyikét! A kép mesterséges intelligenciával készült. Forrás: PortfolioThis episode includes AI-generated content.See omnystudio.com/listener for privacy information.

There are untold numbers of treasures, filled with mystery, hidden away in the heart of God. For centuries thought to be the exclusive domain of the Jewish people, God revealed that His love extends much further. He has a heart for the entire world, whom he refers to as his children, or as Jesus called them, ‘sheep not yet of this Jewish flock.' (John 10:16a, TPT) And we, non-Jews, are those of whom Jesus spoke. What a glorious, majestic family in which to be included. Jer. 31:31-34, Ezek. 36:22-26, Luke 22:20, Rom. 11:25-36, 1 Pet. 1:8-12, 2:9,10 Jer. 31:31-34, Ezek. 36:22-26, Luke 22:20 – Age-Old Promise ______________ Romans 11:25-36 – Age-Old Promise ___________________________________ 1 Peter 1:8-10, 2:9,10 – Age-Old Promise _______________________________

Join my husband and I as we go through the entire Bible in a year, in conjunction with the Bible Discovery Guide and The Daily Show. This weekend we tackle some of the Bible's most fascinating questions about God's glory leaving the Temple, the destruction of Jerusalem, Babylon's downfall, and the remarkable prophecy of King Cyrus. If you want to know your Bible better, then this is a great place to help deepen your big picture understanding.

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Régen borsónagyhatalom voltunk, már alig maradt termelés. Harc az ízetlen, ipari egyenzöldségek ellen, a régi tájfajtákért. A vendég: Réthy Kati, biológus, agroökológus, őstermelő. 00:00 Intro és a berlini kocsma trend 05:20 Miért csak egyfajta uborkát, egyfajta paprikát, jó esetben kétfajta paradicsomot lehet kapni a boltokban? 13:20 Szomorú ízű paradicsomok, bezzeg az osztrák boltok 21:20 Ceglédi sárga, máriapócsi koktél és a többi tájfajta növényünk 24:30 Régen borsó nagyhatalom voltunk, ma már a klímaváltozás elvitte a hazai termelést. Homoki bab és magyar csicseriborsó. 31:10 Mézédes cukorborsó, kifejtőborsó, héjas laposborsó, lóbab 41:00 Monokultúrás termelés a bőrünkre megy 47:10 Génmódosítás lobbi, EU-s agrárpolitikai és kis magfogók 57:30 Dan Barber TED talk-ot ajánlunk 1:02:20 Magbörze, magszerzés, palánta csere-bere Csaknem 370 ezer virágos növényfaj közül világszerte mindössze 200-at használunk élelmiszerek előállításhoz, miközben a 200 növényfajból pusztán 9 faj adja a globális növénytermesztés több mint felét. A legnagyobb termelők ráadásul csak egyetlen faj egyetlen fajtáját termesztik. Ezek a monokultúrás mezőgazdaság az elmúlt száz évben egyszerűbb, hatékonyabb és olcsóbb termelést tett lehetővé, ugyanakkor sérülékenyebbé is teszi a veteményt a kártevőkkel és a betegségekkel szemben, sok esetben rombolja a természetes ökoszisztémát és csökkentik a talaj termékenységét, nem utolsó sorban pedig sztenderdizált, unalmasabb, tápanyagszegényebb ételt is eredményeznek. A mai részben arról lesz szó, hogy miért éri meg a biodiverzitásra törekedni, miért fontos helyi viszonyokhoz alkalmazkodó tájfajtákkal kísérletezni és miért akkora öröm a friss, szezonális, változatos termés. Vendégünk Réthy Kati, biológus, agroökológus, őstermelő, aki a saját kertjéből hozott a stúdióba háromféle cukorborsót, kétféle lóbabot, száraz borsót, fekete csicseriborsót és kovászolt cukorborsót, hogy megmutassa milyen sokfélék és izgalmasak lehetnek ezek a zöldségek. Ha van kérdésetek, tippetek, hozzászólásotok vagy egy téma ötletetek, amiről szívesen hallgatnátok beszélgetést, küldjétek az umami@444.hu címre! Kövesd az Umamit Spotifyon és Apple Podcastson!See omnystudio.com/listener for privacy information.

Are UFO's in the Bible? What kind of vision did Ezekiel see?On today's podcast, Pastor Derek and Pastor Jackie talk through an interesting vision that Ezekiel had and how the meaning of the strange section of Scripture. We look through some of the other passages in the Bible that paint a similar picture, how these manifestations may have been seen throughout history, and the application for us today!The 17:17 podcast is a ministry of Roseville Baptist Church (MN) that seeks to tackle cultural issues and societal questions from a biblical worldview so that listeners discover what the Bible has to say about the key issues they face on a daily basis. The 17:17 podcast seeks to teach the truth of God's Word in a way that is glorifying to God and easy to understand with the hope of furthering God's kingdom in Spirit and in Truth. Scriptures: Ezek. 1:1-21; Ezek. 10:8-17; Ezek. 3:13; Ezek. 11:22; 2 Kings 2:11-12; Isa. 66:15; 1 Chr. 28:18-19; Zech. 4:10; Rev. 4:6-8; Rev. 5:6; Acts 2:1-3; Psa. 139:7-10; Psa. 21:4; Prov. 5:21.If you'd like access to our show notes, please visit www.rosevillebaptist.com/1717podcast to see them in Google Drive!Please listen, subscribe, rate, and review the podcast so that we can reach to larger audiences and share the truth of God's Word with them!Write in your own questions to be answered on the show at 1717pod@gmail.com or tweet at us @1717pod on Twitter.  God bless!

Kicsekkolt a Fidesz két meghatározó arca is a múlt héten, de nem ők lesznek az egyedüli távozó felek, Sulyok aláírta az őt leváltó alaptörvény-módosítást. Polgár Judit neve már fel is tűnt a lehetséges elnökjelöltek között. Ezek mellett szó lesz a szívhangrendelettel kapcsolatos egyeztetésekről és a KDNP lehetséges megújulásáról is. Élő elemzés Lakner Zoltánnal.Legyél rendszeres támogató! https://cause.lundadonate.org/partizan/adomanyPartizán webshop:https://shop.partizan.hu/—Írj nekünk!Ha van egy sztorid, tipped vagy ötleted:szerkesztoseg@partizan.huBizalmas információ esetén:partizanbudapest@protonmail.com(Ahhoz, hogy titkosított módon tudj írni, regisztrálj te is egy protonmail-es címet.)Támogatások, események, webshop, egyéb ügyek:info@partizan.hu—Csatlakozz a Partizán közösségéhez, értesülj elsőként eseményeinkről, akcióinkról!https://csapat.partizanmedia.hu/forms/maradjunk-kapcsolatban—Legyél önkéntes!Csatlakozz a Partizán önkéntes csapatához:https://csapat.partizanmedia.hu/forms/csatlakozz-te-is-a-partizan-onkenteseihez—Iratkozz fel a Partizán Szerkesztőségi Hírlevelére!https://csapat.partizanmedia.hu/forms/iratkozz-fel-a-partizan-szerkesztoinek-hirlevelere

19:7 To cry, tsaaq, violence is implicitly a cry to God for help from violence. The weak party cries to God for relief from suffering (Ex. 8:12; 14:10; 22:23, 27; Deut. 22:24, 27). But I get no answer- Often God's servants uttered similar cries, and God heard them (Ps. 34:17). But in Job 35:12 Elihu is going to use both the verb cry and answer to say that sometimes God does not answer because of the pride of evil men. It is sometimes true that God does not answer one's cries because of our attitude or behavior. For example, the one who refuses to hear the cry of the poor will also call himself and not be answered (Prov. 21:13). However, that is not the case with Job.I shout for help, but there is no justice- The verb translated shout, shava is used in Job 24:12; 29:12; 30:20, 28; 35:9; 36:13; 38:41. Putting together several of these passages in Job is interesting. In 36:13 the godless does not cry for help. In 30:20 Job shouts to God and gets no answer (30:28). In 24:12 when the wounded cry out, God does not pay attention. However, when Job was able to help and the weak cried out to him, he delivered them (29:12). However, Job 38:41 offers hope because God hears the cry of raven's young therefore there is hope that He will hear Job's cry. 19:9 He has stripped my honor from me- This verb stripped is used of the brothers stripping Joseph's coat in Gen. 37:23, Aaron's garments (Num. 20:25, 28), and Saul's weapons  (I Sam. 31:8, 9). Also see Ezek. 16:39. Honor is portrayed as a garment to be put on or stripped off. Character and blessings are garments to be worn in Job 29:14. It is God who has stripped off these things. And removed the crown from my head- God removed crowns in Jer. 13:18; Lam. 5:16. This language does not indicate that Job was actually a king, but the respect that Job had among his people was as great as that of any king in 29:8-10, 25. This line serves as quite a contrast with Psalm 8:5. “His experience is diametrically opposed to the traditional belief that God crowns (‘atar, the verb that corresponds to the noun used in Job 19:9) a man with glory (kabowd) and honor (hadar).”The Hebrew word translated honor in Psalm 8:5 does not appear in Job 19:9. Jesus and Job 1919:2 Job spoke of the words of his friends' crushing him. The word crush, daka, is used in Isaiah 53:5, 10 to speak of the servant of the LORD being crushed by God.  19:7 God's ultimate display of justice was the cross. The irony is that the most horrible act of injustice in all history demonstrated the justice of God. God punished sin in way to provide salvation to the sinner (Rom. 3:21-26).

July 12 2026 Sunday Who Jesus Made You To Be / Week 34 / T. Stacy Hayes #findoutwhoyouare My Vision My vision is to teach the world Who They Are In Jesus Christ their Lord and Savior! To Teach them what the Bible says about them and who they have been made to be in the promises of God's Word. This changed my life years ago and completely transformed me from a person full of doubt, fear and unbelief to a strong confident Christian that knows I can do anything through Jesus Christ my Lord and Savior. And I'm determined to teach the world what God has taught and commissioned me to teach and that is His Word.  That commission takes me to jails and detention centers weekly along with other open doors at many churches and ministries that are wanting to teach these important truths to the world. My podcast goes out 6 days a week to help the people I am ministering to grow in the truths that God has taught me for many years now. This podcast is free to all that want to listen and grow strong in who God has made them to be in Christ Jesus their Lord and Savior. Isaiah 53:5  Healing… Matthew 18:19  Agree with God's Word… Mark 10:29-30  100 Fold Return… Acts 10:34  God is no respectåer of persons "who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:" Colossians 1:13 KJV "For he has rescued us from the kingdom of darkness and transferred us into the Kingdom of his dear Son," Colossians 1:13 NLT "[The Father] has delivered and drawn us to Himself out of the control and the dominion of darkness and has transferred us into the kingdom of the Son of His love," Colossians 1:13 AMPC "even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:" Colossians 1:26-27 KJV "This message was kept secret for centuries and generations past, but now it has been revealed to God's people. For God wanted them to know that the riches and glory of Christ are for you Gentiles, too. And this is the secret: Christ lives in you. This gives you assurance of sharing his glory." Colossians 1:26-27 NLT "The mystery of which was hidden for ages and generations [from angels and men], but is now revealed to His holy people (the saints), To whom God was pleased to make known how great for the Gentiles are the riches of the glory of this mystery, which is Christ within and among you, the Hope of [realizing the] glory." Colossians 1:26-27 AMPC "who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Titus 2:14 KJV "He gave his life to free us from every kind of sin, to cleanse us, and to make us his very own people, totally committed to doing good deeds." Titus 2:14 NLT "Who gave Himself on our behalf that He might redeem us (purchase our freedom) from all iniquity and purify for Himself a people [to be peculiarly His own, people who are] eager and enthusiastic about [living a life that is good and filled with] beneficial deeds. [Deut. 14:2; Ps. 130:8; Ezek. 37:23.]" Titus 2:14 AMPC "that being justified by his grace, we should be made heirs according to the hope of eternal life." Titus 3:7 KJV "Because of his grace he made us right in his sight and gave us confidence that we will inherit eternal life." Titus 3:7 NLT "[And He did it in order] that we might be justified by His grace (by His favor, wholly undeserved), [that we might be acknowledged and counted as conformed to the divine will in purpose, thought, and action], and that we might become heirs of eternal life according to [our] hope." Titus 3:7 AMPC "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren," Hebrews 2:9-11 KJV "What we do see is Jesus, who for a little while was given a position "a little lower than the angels"; and because he suffered death for us, he is now "crowned with glory and honor." Yes, by God's grace, Jesus tasted death for everyone. God, for whom and through whom everything was made, chose to bring many children into glory. And it was only right that he should make Jesus, through his suffering, a perfect leader, fit to bring them into their salvation. So now Jesus and the ones he makes holy have the same Father. That is why Jesus is not ashamed to call them his brothers and sisters." Hebrews 2:9-11 NLT "But we are able to see Jesus, Who was ranked lower than the angels for a little while, crowned with glory and honor because of His having suffered death, in order that by the grace (unmerited favor) of God [to us sinners] He might experience death for every individual person. For it was an act worthy [of God] and fitting [to the divine nature] that He, for Whose sake and by Whom all things have their existence, in bringing many sons into glory, should make the Pioneer of their salvation perfect [should bring to maturity the human experience necessary to be perfectly equipped for His office as High Priest] through suffering. For both He Who sanctifies [making men holy] and those who are sanctified all have one [Father]. For this reason He is not ashamed to call them brethren;" Hebrews 2:9-11 AMPC Romans 10:9-10  Salvation… Romans 10:17  Faith in God comes from hearing His Word… Matthew 11:28-30  Jesus'Yoke is Easy… John 3:16  God gave Jesus to pay for our Salvation… God Loves The abortion dr As Much As He Loves The Babies They Are Killing… Philippians 12:2  Work out your own Salvation… Romans 8:1  No condemnation in Jesus Christ our Lord and Savior…  Luke Chapter 15 The Story Of The Prodigal Son… Philippians 4:19  God will supply all your needs let Him… Romans 4:20  Don't Stagger at What God Is Saying In His Word… John 15:5 We can't do anything aside from Jesus Christ our Lord and Savior… 2 Corinthians 5:17  We are new creatures in Jesus Christ our Lord and Savior… 2 Corinthians 5:21  We are The Righteousness of God In Jesus Christ our Lord and Savior… Mark 10:29-30  100 Fold Return… Ephesians 2:8  We are Saved by Grace through Faith in Jesus Christ our Lord and Savior… Believe God's Word Above All Opinions God Loves The abortion dr's As Much As He Loves The Babies They Are Killing… Mark 10:29-30  100 Fold Return… Share This Podcast On Your Social Media… Website https://the-prodigalson.com Email tstacyhayes@gmail.com  YouVersion Bible App https://my.bible.comi iOS App https://itunes.apple.com/us/app/prodigal-son/id1450529518?mt=8 …  Android App https://play.google.com/store/apps/details?id=tv.wizzard.android.prodical  Social Media https://www.facebook.com/The-Prodigal-SON-209069136315959/ https://www.facebook.com/noreligion1511/ https://twitter.com/noreligion1511 https://www.instagram.com/noreligion1511/ https://m.youtube.com/channel/UCPx4s1CLkSYef6mp4dSuU4w/featured

Garen Forsythe | 05-03-2026 | The Story of the Old Testament - Exile-Jer. 31:31-34, Ezek. 36:24-28 by TABC

Hatalmas esélyt kapott Magyarország az uniós felzárkózáshoz az április 12-ei választások után. A magyar társadalom soha nem látott mértékű felhatalmazásán túlmenően az új kormány maga mellett tudhatja a teljes tőkepiac és a világgazdaság legfontosabb szereplőinek bizalmát is. Ezek már az érdemi munka megkezdése előtt a világ egyik legerősebb devizájává tették a forintot és bő három hónap alatt két és fél százalékponttal hozták lejjebb a 10 éves államkötvényünk hozamát. Minden együtt áll tehát ahhoz, hogy komoly pozitív változások történjenek a magyar gazdaságban. Ezzel együtt azonban rengeteg feladat áll az új kormányzaton túl a gazdasági élet minden szereplője előtt is. Ezekről az esélyekről és feladatokról beszélgetünk Gyurcsik Attilával, az Accorde Befektetési Alapkezelő vezérigazgatójával. A következő beszélgetés szakmai partnere a Portfolio Csoport privátbanki szolgáltatója, a Portfolio Investment Services, az Erste Befektetési Zrt. függő ügynökeként. További információ: portfolio.hu/investmentservicesSee omnystudio.com/listener for privacy information.

Ha valaki rendszeresen heverészik a szaunában, ereszti ki a fáradt gőzt egy hosszú hét után a gőzben, vagy jóleső borzongással merül el a jéghideg vízzel töltött medencében, az tudja, hogy a wellnes-célú (tehát nem orvosi eszközként alkalmazott) meleg-, illetve hidegterápiák egyik legfontosabb pozitív hatása az idegrendszerünk megnyugtatásában rejlik. Ez nem elhanyagolható, hiszen a stresszcsökkentés, a paraszimpatikus idegrendszeri aktivitás visszaállítása, tehát idegrendszerünk és testi funkcióink nyugalmi helyzetben való pozícionálása rengeteg pozitív hozadékkal bír mind testi, mind lelki szinten. A Kösz, jól podcast legújabb adásában dr. Kovács Milán ortopéd-traumatológus szakorvossal, sportorvossal, sportedzővel térképeztük fel, milyen pozitív hatásai vannak annak, ha rendszeresen kitesszük magunkat a megszokottnál erőteljesebb hidegnek vagy melegnek. A stresszcsökkentés mellett ugyanis számtalan egészségügyi előnye lehet ezeknek a terápiáknak. Ezek elsősorban abból adódnak, hogy a rövid ideig magas, illetve alacsony hőmérsékletnek való kitettség a szervezetet adaptációra kényszeríti, tehát olyan folyamatokat mozgósít, amelyek hosszú távon edzik például a kardiovaszkuláris rendszert, vagy olyan, úgynevezett hősokk-, illetve hidegsokk-fehérjéket termelnek, amelyek a sejtvédő mechanizmusokon keresztül összefüggésbe hozhatók például a szervezetben zajló gyulladások alacsonyabb szintjével, az immunrendszer jobb funkcionálásával, vagy az öregedési folyamatok kedvezőbb alakulásával. Ezek a kedvező hatások pedig adott esetben akár a rendszeres otthoni meleg kádfürdő vagy hideg vizes zuhany hatására is érvényesülhetnek. Az adásból nem csak az derül ki, pontosan milyen mechanizmusokon keresztül fejti ki hatását a hideg- és melegterápia, de az az is, hogy milyen szerepe van az immunrendszer működésében, és rendszeresen sportolók esetében mire kell odafigyelni, ha edzés után szaunázni vagy hideg vízben merülni szeretnének. Az egészséges életmód és a pénztárcabarát árak támogatója a PENNY.

#hirdetés Megjelent a Közös költség új adása, a műsor vendége ezúttal Pogátsa Zoltán közgazdász, szociológus, egyetemi docens volt. Pár nappal a Tisza párt fölényes választási győzelme után sok kérdés izgatja a közvéleményt a magyar gazdasággal kapcsolatban. Pitner Gábor műsorvezető először két volt meghatározó gazdasági vezetőről kérdezte a vendégét, az egyik a visszavonulását bejelentő Nagy Márton ex nemzetgazdasági miniszter, a másik Matolcsy György volt jegybankelnök, aki az MNB körüli botrányok ellenére tartalomgyártóként tűnt fel a YouTube-on. Ezután a NER gazdasági hagyatéka volt a téma, ezzel kapcsolatban két friss adat is rendelkezésre állt, egy lesúlytó költségvetési hiány, és egy egészen elfogadható inflációs jelentés. Még szintén idekapcsolódóan merült fel a kérdés, mit kezd majd a Tisza Párt a NER oligarchákhoz kötődő cégekkel. Ezek után Pogátsa Zoltán meglepő kijelentést tett az magyarországi euró bevezetéssel kapcsolatban. Váltsuk az ígéretes pénzügyi terveket együtt valóra! A műsor támogatója a Raiffeisen Bank.

16:18 O earth, do not cover my blood- The earth is sometimes called to witness men's sins (Deut. 30:15-20; Isa. 1:2; Micah 6:1-2) but here Job calls upon it to testify of His innocence. Job's longs for the earth not to cover his blood. The phrase cover his blood also appears in Gen. 37:26; Isa. 26:21. In Gen. 4:10 the voice of Abel's blood cried out from the ground. Blood represented life itself (Lev. 17:11), and it is precious. Even an animal's blood was to be covered with the ground (Lev. 17:13; Ezek. 24:7-8). Because life and blood were so precious, taking life demanded one's life be taken (Gen. 9:5-6; Num. 35:29-34). And let there be no resting place for my cry- The law of Moses made provision for an avenger of blood who executed the killer of his near kin (Num. 35:9-34). If the avenger failed to act, God was expected to act. Job begs that his cry find no resting place until he was avenged. 16:19 Even now, behold, my witness is in heaven,- While Job's appearance served as a witness against him in vs. 8, he is confident of a witness in heaven (vs.19). The witness is more than just a man. He is in heaven.But who is this witness, this advocate? Some argue that the witness is God Himself.[1] In this context, the witness seems like a 3rd party who will plead his case before God (vs. 21). And my advocate is on high- The word translated advocate is only used here.  16:20 My friends are my scoffers;- There is question about the translation of key words. The word translated friends is used of Job's friends in 2:11; 32:3; 42:10.The NET translates this phrase “My intercessor is my friend.” This word translated intercessor can carry the idea of scoffer (Ps. 1:1; Prov.1:22; 3:34; 9:7, 8, 12; 13:1; 14:6) or it can speak of a translator or an interpreter (Gen. 42:23; II Chron. 32:31; Job 33:23; Isa. 43:27).[1] [1] Newsome, 460-461, does not believe these words variously translated are from the same Hebrew word but that they are different words. Clines, 371, agrees and has some good notes about the translation. Jesus and Job 16:15-2216:16, 20 Job's face is flushed with weeping. Jesus wept at the tomb of Lazarus (John 11:35), at the triumphal entry to the city of Jerusalem (Luke 19:41-44), and at Gethsemane (Heb. 5:7). Jesus offered strong crying and tears to the One able to save Him.  16:17 Job was innocence and there was no violence in his hand. Jesus was completely innocent and there was no violence in His mouth on a much greater level than Job (Isa. 53:9; I Peter 2:22).  16:18 Job begs that the earth not cover his blood. While the blood of Abel cries out for vengeance, the blood of Jesus cries out for mercy (Gen. 4:10; Heb. 12:24). 16:21 Compare this to Job 9:32-33; 19:25; 33:23-24. Job is not prophesying of Jesus in the sense of stating what He will do. Job is expressing a longing, a desire for One who will do what Jesus accomplishes. Jesus actually goes far beyond what Job desired. Job's sins, however small, had made him God's enemy (Rom. 5:6-10). All the things Job experienced, and more were endured by Jesus on the cross to bring those who were His enemies back to Him. 

During the week leading up to Jesus crucifixion, He was asked by His disciples, What will be the sign of Your coming, and of the end of the age? (Matt. 24:3). As you are already aware, Jesus warned that before His coming there would be false christs claiming to be Him, wars and rumors of wars, nations rising against nations, kingdoms rising against kingdoms, famines, and earthquakes in various places. Jesus said these things would be the beginning of birth pains leading up to the end (Matt. 24:18). After describing the abomination of desolation, which I believe was fulfilled in connection with the destruction of Jerusalem in AD 70, Jesus then looked beyond those days to the Day of His coming: Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other. (Matt. 24:29-31) What Jesus describes in Matthew 24 is the same basic pattern Revelation shows us through the seals, trumpets, and bowls. These judgment cycles are not three unrelated timelines. They recapitulate the same period from different angles, each cycle intensifying until we arrive at what Scripture calls the Day of the Lord. The Day of the Lord is the day when God steps into history to judge the wicked, vindicate His people, and reveal that every kingdom of the world belongs to Him. This phrase appears throughout the Bible, and one of the clearest Old Testament passages behind Revelation 6 is Isaiah 2:1019, where the proud hide in the rocks from the terror of the Lord when He rises to shake the earth: Go into the rocks and hide in the dust from the terror of the LORD and the splendor of His majesty. The proud look of man will be humbled, and the loftiness of men brought low; the LORD alone will be exalted in that day. For the Day of the LORD of Hosts will come against all the proud and lofty, against all that is exalted it will be humbled.... So the pride of man will be brought low, and the loftiness of men will be humbled; the LORD alone will be exalted in that day, and the idols will vanish completely. Men will flee to caves in the rocks and holes in the ground, away from the terror of the LORD and from the splendor of His majesty, when He rises to shake the earth. That is exactly the kind of imagery John sees when the Lamb opens the sixth seal. The proud are humbled. The mighty are terrified. The earth is shaken. Every false refuge collapses. And the question at the end of Revelation 6 is not, How powerful are the kings of the earth? or How secure are the kingdoms of this world? The question is:Who is able to stand? Before each major judgment cycle in Revelation, John is shown a heavenly throne-room scene marked by storm imagery. And just as birth pains grow stronger as the birth draws near, the storm imagery intensifies as Revelation moves toward the final judgment. You can see this intensification in the way Revelation describes the storm coming from the throne: Revelation 4:5 Revelation 8:5 Revelation 11:19 Revelation 16:18, 21 Out from the throne came flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven spirits of God; Then the angel took the censer and filled it with the fire of the altar, and hurled it to the earth; and there were peals of thunder and sounds, and flashes of lightning and an earthquake. And the temple of God which is in heaven was opened; and the ark of His covenant appeared in His temple, and there were flashes of lightning and sounds and peals of thunder, and an earthquake, and a great hailstorm. And there were flashes of lightning and sounds and peals of thunder; and there was a great earthquake, such as there had not been since mankind came to be upon the earth, so great an earthquake was it, and so mighty.... 21 And huge hailstones, weighing about a talent each, came down from heaven upon people; and people blasphemed God because of the plague of the hail, because the hailstone plague was extremely severe. We will look at each of these passages as we encounter them throughout this series. For now, all I want you to see is that each cycle of judgment describes a series of judgments that intensify the closer we come to what the Bible calls the Day of the Lord. History is not spinning out of control. There are no rogue molecules. Kings and rulers may strive after whatever they desire, but at the end of the day, Proverbs 21:1 is still true: The kings heart is a waterway in the hand of the LORD; He directs it where He pleases (BSB). The same kings and rulers who seem so powerful now will one day cry out for the mountains and rocks to hide them from the face of Him who sits on the throne and from the wrath of the Lamb (Rev. 6:1516). Listen to me. Last week, when we looked at the opening of the fifth seal, we saw those who had been slain because of the word of God and because of the testimony they had maintained. They cried out, How long, O Lord? But they were not questioning Gods character. Their question was not aboutifGod would judge, butwhenHe would judge. And when the sixth seal is opened, John sees the answer. Jesus breaks the sixth seal, as He has with the previous five, serving as another reminder that all that has happened and will happen is under His sovereign will. Jesus second coming will be cosmic, comprehensive, and conclusive. The Day of the Lord will be Cosmic (vv. 12-14) When the Lamb opens the sixth seal, creation shakes. John sees a great earthquake, the sun blackened, the moon turning like blood, the stars falling to the earth, the sky rolling up like a scroll, and every mountain and island moved from its place. If we count the mountains and islands separately, John gives us a sevenfold picture of cosmic upheaval: earthquake, sun, moon, stars, sky, mountains, and islands. In a book where the number seven repeatedly signifies fullness, the point is clear: nothing in the cosmos will remain unmoved on the Day of the Lord. John is not giving us a scientific report of future astronomical events. He is using apocalyptic language to describe the severity of the judgment that will come when Jesus returns, especially the wrath that cities, nations, and empires will face when the true King of kings and Lord of lords comes to claim what belongs to Him. When Babylon fell, Isaiah spoke of the stars of heaven not giving their light, the sun being darkened, the moon not shining, the heavens trembling, and the earth being shaken out of its place (Isa. 13:913). When Egypt was judged, Ezekiel spoke of the heavens being covered, the stars being darkened, the sun being covered with a cloud, and the moon not giving its light (Ezek. 32:78). This does not mean there will be no supernatural, cataclysmic events that affect the cosmos at Jesus coming. It simply means Johns main point is not to satisfy our curiosity about the mechanics of the end, but to show us the severity of the judgment. John joins Isaiah and Jesus in using apocalyptic language to describe what is coming, but his words point to more than mere symbolism. The language used to describe the judgment of Egypt, Babylon, Jerusalem, and Rome pointed to very real and very severe judgments in history. But what John describes in the sixth seal points beyond those temporal judgments to the great and final Day of the Lord, when God will judge the wicked, vindicate His people, and reveal that every kingdom of the world belongs to Him. On the Day of the Lord, the world mankind trusted in, built upon, exploited, and worshiped will not shelter him from the One who made it all. Richard Phillips is right to describe verses 1214 as a kind of de-creation.[1] The old world, corrupted by Adams sin and condemned for rejecting Gods Son, will be shaken so that the new creation promised by God may come. John sees that everything that once seemed fixed, permanent, immutable, and dependable is shaken before the presence of God. When the Lamb breaks the sixth seal, creation comes undone. The Day of the Lord will be Comprehensive (vv. 15-16) If verses 1214 give us a sevenfold picture of creation being shaken, verses 1516 give us a sevenfold picture of humanity being exposed. The point is unmistakable: from kings to slaves, from the powerful to the powerless, from the highest throne to the lowest status in life, no one is exempt. The Day of the Lord will be comprehensive. Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand? All classes of society are mentioned in these verses. All are judged not by their status in the world but by their standing before the One on the throne and by whether they have been covered by the blood of the Lamb. Salvation cannot be found in wealth. It does not come from what one has accomplished in life. Nor is salvation automatically given to the poor, the slave, or the homeless simply because they had little or nothing on earth. The problem of mankind is a problem of the soul and the heart. All are born in sin, all are in rebellion, all are unrighteous, all are spiritually dead, and all enter this world as children of wrath. What we discover in each cycle of judgment is the hardening of the human heart. As the seals are broken, a fourth of the earth is given over to death, yet mankind does not run to the Lamb for salvation but hides from Him (Rev. 6:16). As the trumpets sound, judgment intensifies to one-third, yet mankind does not heed the warning but continues in idolatry, murder, sorcery, sexual immorality, and theft (Rev. 9:2021). As the bowls of wrath are poured out, judgment comes in full measure, yet mankind does not repent but blasphemes the God who judges them (Rev. 16:11, 21). With each cycle of judgment leading up to the Day of the Lord, the human heart is increasingly hardened against God: they hide, refuse to repent, and blaspheme. Now, this matters because Revelation 6 does not say mankind hides only from Him who sits on the throne, but also from the wrath of the Lamb. Therefore, do not make the mistake of thinking of the Father as angry and the Son as merciful, as though the mercy of Christ stands against the wrath of the Father. As John Piper points out, It would be a distortion if we thought of God pouring out wrath and his Son mercifully keeping us from the Fathers wrath. It would be a serious mistake to put the mercy of the Son against the wrath of the Father in this wayas if God were the just punisher and Christ the merciful rescuer.[2] This is the human condition, is it not? After Adam and Eve sinned, they fled the presence of God and hid themselves among the trees of the garden (Gen. 3:8). What the sixth seal reveals at the end is what H. B. Swete observed: What sinners dread most is not death, but the revealed Presence of God.[3] The same Jesus who was slain to save sinners will come in wrath against those who reject His mercy. The Lamb who opens the seals is the Lamb from whom the kings of the earth beg to be hidden. For this reason, Revelation begins with these words: Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him (Rev. 1:7). The Day of the Lord will be Conclusive (v. 17) Christians have discussed the second coming of Christ ever since the apostles heard it from Jesus own lips. The apostles and the first-century church expected the Day of the Lord to be imminent. Every generation of believers lived with the expectation of the imminent return of Jesus. Yet even in Peters day, some mocked the promise of His coming, assuming that because judgment had not yet come, it never would. But Peter reminds us that God has judged the world before, and by that same word, the present heavens and earth are being kept for the day of judgment: But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief. (2 Pet. 3:810) Here is what we know: Jesus is coming back. He is coming suddenly. He is coming in a way that will surprise the world. And my fear is that when He comes, He will surprise many who call themselves Christian. The sixth seal ends with a very important question, perhaps the most important question you can ask yourself: Who can stand? When Jesus comes and the Day of the Lord becomes the experience and reality of our world. When the prophetic word that the Day is coming becomes a part of human history, there will be no escaping it. The answer to Who can stand? is simple: No one will be able to stand. Not kings. Not generals. Not the rich. Not the powerful. Not the slave. Not the free. Not the religious. Not the moral. Not the successful. Not the suffering. Not the person who had everything in this life, and not the person who had nothing. The question is not whether Jesus is coming. He is. The question is not whether the Day of the Lord will come. It will. The question before each of us this morning is this: When that day comes, will you be able to stand? When Jesus comes, will He recognize you as belonging to Him? What will you hear from His lips on that Day? Jesus spoke of a time that is coming: Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? And then will I declare to them, I never knew you; depart from me, you workers of lawlessness. (Matt. 7:21-23) Revelation 7 answers the question, Who can stand? Only those sealed by God will be able to stand. Only those washed in the blood of the Lamb will be able to stand. But today is the day of salvation! Today there is no need to hide. The gospel of Jesus Christ calls us to something far better: Do not hide from the Lamb. Run to the Lamb for salvation. The only safe place from the wrath of the Lamb is in the mercy of the Lamb. So, the question is not whether Jesus is coming. He is. The question is not whether the Day of the Lord will come. It will. The question is this: when that day comes, will you be able to stand? [1] Richard D. Phillips,Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: PR Publishing, 2017), 230233. [2] John Piper,Come, Lord Jesus: Meditations on the Second Coming of Christ(Wheaton, IL: Crossway, 2023), 109. [3] Henry Barclay Swete,The Apocalypse of St. John: The Greek Text with Introduction, Notes and Indices, 3rd ed. (London: Macmillan, 1911; repr., Grand Rapids: Kregel, 1977), 9495.

16:7-14God is ferociously and relentlessly attacking Job. God is the subject of almost all the verbs in this unit. The name El, God, is used in vs. 11. Most of the verbs are 3rd masculine singular with the subject being He (vs.7a, 8b, 9, 11, 12, 13, 14).  Verse 10 is the exception to this because it used 3rd person plural verbs translated they. Eliphaz stated that Job is attacking God in 15:25-26, but Job insists that it is God who is attacking him in these verses. 16:7  You have laid waste all my company- The word company is the same word used in 15:34. Eliphaz pictured the company of the godless as barren in 15:34 and God has certainly done that to Job laying waste his whole company. Job has lost his children and most of his servants (1:13-19; 19:13-20).  16:8 You have shriveled me up, It has become a witness;- The word for witness is used here and in vs. 19 of the chapter. His physical appearance screams of his guilt. 16:9 His anger has torn me and hunted me down- The word torn, taraph, indicates a wild animal tearing a person (Gen. 37:33) or another animal apart (Ex. 22:13). The verb is used in the picture of the wicked tearing the righteous in Ps. 7:2; 17:12. When God is portrayed as doing the tearing, it is a result of the people's sins (Hos. 5:14; 6:1). In 18:4 Bildad uses the same verb torn to say that Job has torn himself. He has gnashed at me with His teeth;- The phrase gnashing the teeth is used of the wicked's treatment of the righteous (Ps. 35:16; 37:12). This the only time God is pictured in Scripture as gnashing His teeth in Scripture.  My adversary glares at me- This line speaks of God as an adversary against His people (Lam. 2:4). .  16:10 They have gaped at me with their mouth,- Three verbs with 3rd common plural suffixes are used in 16:10 and are translated they. Job is attacked both from above and below. God's violent opposition lead to the crowds turning against Job. Since Job's sufferings were viewed as a result of his sins and God is viewed as the source of Job's sufferings, then his enemies would feel free to unleash their fury on Him. They have slapped me on the cheek with contempt;- To be slapped on the cheek is a great insult (I Kings 22:24; Ps. 3:7). The “loss of dignity is just as agonizing for Job as the excruciating physical pain.”16:11 God hands me over to ruffians- While God (El) is the subject of the verbs in this section (vs.7-14), this is the only instance where He is specifically mentioned. And tosses me into the hands of the wicked- Instead of the wicked suffering intensely as Eliphaz described in 15:17-35, Job as an innocent man has been handed over to them.  16:12 I was at ease, but He shattered me,- And He has grasped me by the neck and shaken me to pieces- God is the predator who has captured Job by the neck and destroyed him. Gen. 49:8; Ex. 23:27 show the powerful grabbing his enemy by the neck.16:13 His arrows surround me- The Almighty shots at Job with His arrows in Job 6:4; 30:12. We see the same idea of the LORD shooting at His people in Ps. 38:2; Lam. 3:12. In Ps. 64:7 He shoots at the wicked. Without mercy He splits my kidneys open;- The word mercy, chamal, sometimes describes God's mercy or compassion upon His people (II Chron. 36:15; Ezek. 16:5). More frequently it is used to describe God as having no compassion or

15:2 Should a wise man answer with windy knowledge- The words that Job uses are not typical of a wise man. Eliphaz will hit Job with a barrage of questions. And fill himself with the east wind? The east wind comes off the desert and produces great discomfort (Jonah 4:8), destruction of crops (Gen. 41:6, 23, 27; Ezek. 17:10; 19:12), the tearing apart of ships (Ps. 48:7; Ezek. 27:26), brings locusts (Ex. 10:13), and is a picture of judgment (Job 27:21; Jer. 18:17; Hos. 13:15).Bildad in 8:2 and Zophar in 11:2 speak in a similar way to what Eliphaz says here. Job did describe his words this way in 6:26. Job will describe their words the same way in 16:2-3. The word translated himself is sometimes translated belly (KJV, ESV, NIV, NET) (Jud. 3:21, 22; Job 20:15, 23) or abdomen (Num. 5:21, 22, 27) or even womb (Gen. 25:23-24; 30:2; 38:27; Job 1:21; 3:10-11). This word is also used in vs. 35. Since this was believed to be the seat of emotions therefore Eliphaz accuses Job of speaking more from the standpoint of emotion than intellect.  15:3 Should he argue with useless talk- The word argue was prominent in Job's last speech- 13:3, 10, 10, 15.Or with words which are not profitable?- This word profitable is used in texts where the people pursue idols that could not profit (Isa. 30:5-6; 44:9-10; 57:12; Jer. 2:8, 11; 7:8; 12:13; 16:19; 23:32). Job's words are empty and unprofitable as idols.  15:4 Indeed, you do away with reverence- The word you is emphatic as Eliphaz describes what Job is doing. It is Job, not God, who is in the wrong. The verb do away is the same Hebrew word translated frustrates in 5:12 in which God frustrates the plotting of the shrewd. It is a word that often speaks of covenant breaking (Gen. 17:14; Lev. 26:15, 44; Num. 15:31; Deut. 31:16, 20; Judges 2:1; Ps. 119:126). The LORD uses it of Job in 40:8 saying that Job seeks to annul (NASB) or nullify the LORD's justice. The word reverence is the root word used in 1:1, 8; 2:3 as the text talks about Job as one who fears God. (Also see Job 4:6; 22:4; 28:28; Ps. 111:10; Prov. 1:7; 9:10). Particularly striking is the contrast between this verse and 4:6. In 4:6 Eliphaz seems to acknowledge Job's piety while in 15:4 he says that Job himself undermines it.  Job has questioned God's justice and sought to call Him to court. These indeed are striking words. 15:5 And you choose the language of the crafty- In 5:12 it was difficult to tell if Eliphaz put Job in the company of those who are crafty, but there is no doubt here. The word crafty can be used more positively as prudent (Prov.12:16, 23; 13:16; 14:8,15, 18; 22:3; 27:12), but the context demands a more negative use. It is the same word used of the serpent in Gen. 3:1.  

Color: White Old Testament: Ezekiel 37:1–14 Psalm: Psalm 33; antiphon: v. 6 Epistle: 1 John 5:4–10 Gospel: John 20:19–31 Introit: Psalm 81:1, 7a, 10, 16b; antiphon: 1 Peter 2:2a Verse: Matthew 28:7b; John 20:26a, c The Wounds of Christ Give Us Life   “For there are three that testify: the Spirit and the water and the blood” (1 John 5:7). These three point to Christ and flow from Christ. Jesus shows His disciples His hands side, from which blood and water flowed, saying “Peace be with you.” He presents the wounds which turn our fear to gladness and which restore us to the Father. Jesus breathes on His disciples and says, “Receive the Holy Spirit” (John 20:23). His breath, His words are Spirit and life. They raise up our dry, dead bones and give us new and everlasting life (Ezek. 37:1–14). Christ now gives His ministers to speak His forgiving, Spirit-filled words to the penitent in His stead. Our Lord continues to come to His people, presenting His wounds to us in the Sacraments of water and blood. He bids us to touch His side at His table, to receive His risen body and blood in true faith, that believing we may have life in His name. Lectionary summary © 2021 The Lutheran Church—Missouri Synod. Used by permission. http://lcms.org/worship

Color: White Old Testament: Ezekiel 34:11–16 Psalm: Psalm 23; antiphon: v. 6 Epistle: 1 Peter 2:21–25 Gospel: John 10:11–16 Introit: Psalm 33:1, 18–20; antiphon: vv. 5b, 6a Verse: Luke 24:35b; John 10:14 The Good Shepherd Cares for His Sheep   Our Lord Jesus is the Good Shepherd (John 10:11–16). He is not like the hireling, who cares nothing for the sheep and only for himself, who flees when he sees the wolf coming. Rather, Jesus is the Good Shepherd who seeks out His scattered sheep to deliver them (Ezek. 34:11–16). He gathers them and feeds them in rich pasture. He binds up the broken and strengthens the sick. He lays down His life for wandering and wayward sheep. On the cross, Christ bore in His body the attacks of the predators of sin and death and the devil for you that you might be saved. He now lives to restore your soul in the still waters of baptism, to lead you in the paths of righteousness by the voice of His Gospel, to prepare the table of His holy supper before you, that you may dwell in the house of the Lord forever (Psalm 23). “For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls” (1 Peter 2:25). Lectionary summary © 2021 The Lutheran Church—Missouri Synod. Used by permission. http://lcms.org/worship

Ez már a harmadik filmnézésük volt, köszönjük, hogy eljött, aki eljött! A Szeszélyes kalandok egy egymást továbbra is mélyen szerető pár történetét meséli el, akik elhatározzák, hogy kinyitják a kapcsolatukat. A döntésük nemcsak őket, hanem a gyermekeiket is érinti, ráadásul kiderül, hogy a szexuális önismeretük mellett a személyes önismeretük is fejlesztésre szorul. Miközben teljesen máshogy élik meg a változást és az új élményeket, nyilvánvalóvá válik számukra, hogy továbbra is együtt szeretnének dolgozni a kapcsolatukon. Lehet egyszerre több embert szeretni? Működhet féltékenység nélkül egy nyitott kapcsolat? Mi történik a gyerekekkel egy ilyen helyzetben? Ezek a kérdések is izgalmasak, de a filmezés utáni beszélgetésünkben szó esett arról, hogy tudunk-e a testünkről, a szexről és általában a vágyainkról beszélgetni a partnerünkkel és a barátainkkal. Ehhez a beszélgetéshez pedig nem találhattunk volna jobb vendéget, mint Jámbor Esztert, aki tabukommunikációs tanácsadóként és művészetterapeutaként nemcsak szokott, hanem tud is beszélni a szexről, a vágyakról és a testről, ráadásul küldetésének tekinti, hogy ez másoknak is jobban menjen. Bővebben: 00:18 - Megint nem találtuk el, hogy hányadik adás. 00:48 - Ezért szeretjük NAGYON Jámbor Esztert! 04:00 - Nehéz beszélni a szexről? 05:26 - Azért nehéz beszélni a szexről, mert nem beszélünk róla… 09:03 - Na, és akkor hogyan kellene erről beszélni? 14:48 - A szexuális és a pszichológiai önismeret szorosan összefügg. 22:24 - Segít az, hogy a mainstreamben egyre több film foglalkozik a szexualitás témájával? 29:40 - A szexuális neveléshez szinte minden megvan már, csak használni kellene. 33:38 - A szexuális életben bekövetkező változások megoldanak bármit az életközepi válságban? 36:40 - Kutatások szerint idősebb korban a fókusz áttolódik a mennyiségről a minőségre. 39:28 - Egy dologra mindenképpen szükség lenne: őszinteségre. 44:24 - Mi kell ahhoz, hogy egy poli kapcsolat működjön? 49:30 - Milyen lenne úgy a világ, ha nem a monogámia lenne az alap? Némi olvasnivaló: A Testsuli, Eszter oldala A Yelon, ahol rengeteg hasznos anyagot találsz szexuális neveléshez A Polysecure c. könyv, ami a poli kapcsolatokról szól A beleegyezéses nem monogám kapcsolatokról egy kis olvasnivaló Ez pedig a Szeszélyes kalandok című film előzetese menjetek el és nézzétek meg! Podcastunk kéthetente jelentkezik új adással, meghallgatható a 444 Spotify- és Apple-csatornáján is. Korábbi adásaink itt találhatók. Javaslataid, ötleteid, meglátásaid a tyukol@444.hu címre várjuk. (Illusztráció: Kiss Bence/444)See omnystudio.com/listener for privacy information.

Why do our first reactions so often look nothing like Jesus, even though we love Him and know His Word? In this sermon, we explore how Scripture and brain science together reveal God's strategy for true transformation—from the inside out.Drawing from passages like Psalm 27:8, Ezekiel 36:27, Leviticus 20:7–8, and 2 Corinthians 4:6, we see that Christlike character is not primarily built by sheer willpower or more information, but through God's joyful, relational presence—His “face” turned toward us (Num. 6:24–26; Ps. 16:11).Key themes covered in this message:Why your “automatic” reactions reveal your real character (Luke 6:43–45; Matt. 12:34)How the Bible describes transformation as God's presence sanctifying His people (Lev. 20:7–8; Ezek. 36:26–27; Phil. 2:12–13)The biblical idea of God's face as the source of joy and change (Gen. 4:16; Ex. 33:14; Ps. 16:11; Ps. 27:8; Num. 6:24–26)Why we will finally be like Jesus when we see Him “as He is” (1 John 3:2; 1 Cor. 13:12)How the Spirit reveals “the light of the knowledge of God's glory in the face of Christ” (2 Cor. 3:18; 2 Cor. 4:6)The role of the church as Christ's body in shaping our identity (Eph. 4:11–16; Rom. 12:4–5; John 13:34–35)Joy as relational “happy-to-be-with-you-ness,” not mere emotion (Phil. 4:4; John 15:9–11; Neh. 8:10)How isolation stunts growth and why suffering-with-others can form Christlike character (Heb. 10:24–25; Rom. 5:3–5; James 1:2–4; Gal. 6:2)Why identity is received in community, not self-constructed (2 Cor. 5:17; Gal. 2:20; 1 Pet. 2:9–10)The covenant love (ḥesed) of God as the model for our relationships (Ex. 34:6–7; Ps. 136; Mic. 6:8; John 15:12–13)This message calls us to move beyond a “half-brained” Christianity that focuses only on knowledge (1 Cor. 8:1–3) and into a whole-life discipleship shaped by joyful, covenant relationships—with God and with His people.If you're tired of reacting in ways you regret and long to truly become more like Jesus (Rom. 8:29; Col. 3:9–10), this sermon invites you to seek His face, step into Christ-centered community, and let God's presence reform who you are, not just what you do.

  Church Life, “A Providential Plot”                     Acts 23:12-35The Conspiracy (vv. 12-22) The Communication (vv. 23-30) The Control (vv. 31-35)            - Providence Through Prayer:  - The destruction of Sodom and Gomorrah (Gen. 18 & Ezek. 16).- Israel's deliverance from Egypt (Exodus).- Christ's resurrection (Psa. 22:19–22).- The outpouring of the Holy Spirit at Pentecost (Jo. 14).- Your conversion

Választás után a piac nem ígér és nem magyaráz: pár óra alatt a forinton, a hozamokon és a tőzsdén látszik, mit gondol a befektetői világ. Persze kérdés, hogy amit most látunk, az csak egy gyors, természetes reakció, vagy már egy tartósabb irány kezdete? És mi jöhet a következő hetekben a forinttal és a BÉT-tel, és milyen gazdaságpolitikai lépésekre figyel most a piac a legjobban? Milyen stratégiát kövessen egy kisbefektető, és mire figyeljen, hogy ne fusson bele a legnagyobb kockázatokba? Ezekről beszélgettünk a Portfolio Checklist Extra mai adásában a Concorde szakértőivel: Gyurcsik Attilával, az Accorde vezérigazgatójával és Bukta Gáborral, az elemzési üzletág vezetőjével. A beszélgetésben - többek között - kitértünk arra, hogy: Mi volt a legfontosabb, leglátványosabb „azonnali” piaci reakció a választások után? Mik lehetnek azok a gazdaságpolitikai lépések, amikre nagyon figyelnek a piacok? Maradhat tartósan az erős forint? Milyen tényezők mozgathatják az árfolyamot? Mennyire fenntartható az a növekedés, amit most látunk a BÉT-en, elsősorban a bluechipeknél? Közülük ki lehet hosszú távon a nyertes? Korábban sok befektető portfóliójába bekerültek kormányközeli, NER-papírok: mi most a célravezető stratégia velük kapcsolatban? Érdemes lehet esetleg most, alacsony áron bevásárolni, vagy teljesen felejtősek?
 Az állampapírok most vonzóbbak lettek, vagy kockázatosabbak? Kinek éri meg most leginkább állampapírba fektetni? Milyen befektetési stratégiát érdemes követni most? Mik azok a kockázatok, amikre a kisbefektetőknek érdemes figyelni? Kép forrása: PortfolioSee omnystudio.com/listener for privacy information.

Kétharmados felhatalmazást kapott az óriási részvétellel lezajlott országgyűlési választáson a Tisza Párt. Jókora erősödéssel kezdett a forint hétfő reggelre, a magyar deviza több mint négy éve nem látott szintre erősödött az euróval és a dollárral szemben. A vasárnapi parlamenti választások után azonban nem sok idő lesz ünnepelni, hiszen máris egy sor komoly kihívással néz szembe a leendő Tisza-kormány.A belső kihívások mellett a nemzetközi geopolitikai környezet sem megnyugtató, így több területen is azonnali beavatkozásra van szükség a következő hetekben-hónapokban: ezekről is kérdeztük hétfő reggel a Checklist Extrában Bod Péter Ákos közgazdászt, egyetemi tanárt, a Magyar Nemzeti Bank korábbi elnökét. Beszélgetésünkben - többek között - szó esett arról, hogy Mire lehet számítani a kormányalakításig hátralevő egy hónapban? 

 Milyen gazdaságpolitikát folytathat Magyar Péter kormánya? Mik lehetnek az új kormány első gazdaságpolitikai lépései? Miért fontos a piac számára az erős politikai felhatalmazás? Milyen lehet az új kormány és az MNB viszonya? Mikor lehet reális az euró bevezetése Magyarországon? See omnystudio.com/listener for privacy information.

VÁLASSZ! Gyémánt vita, eltűnt KitKat és New York valóság   Mitől érzed magad furán, ha meglátsz egy rendőrt New York utcáin? És mitől szakít valaki egy eljegyzés után, amikor kiderül az igazság a gyémánt mögött?   Ebben az epizódban ismét leülünk beszélgetni Patkós Attilával, és ahogy mindig, most sem egy előre megírt forgatókönyv mentén haladunk, hanem az életből merítünk témákat. Pont úgy, ahogy az utcán történnek velünk a dolgok.     Az adás elején egy teljesen hétköznapi, mégis furcsa élményből indulunk ki: milyen érzés, amikor egy rendőrautó megáll a közeledben. Generációs különbségek, beidegződések, és az a bizonyos „gyomorszorító érzés", ami sokunknak ismerős lehet, akár Magyarországon, akár Amerikában élünk.   Innen átkanyarodunk New York mindennapjaira. Beszélünk arról, hogy mi számít elfogadottnak és mi nem. Például hogyan lehet, hogy a cigaretta szinte tiltott, miközben más dolgok teljesen legálisak? Ezek azok az apró, mégis nagyon beszédes különbségek, amik megmutatják, milyen az élet valójában a Nagy Almában.   Aztán jön egy egészen más szint. Egy történet, ami elsőre csak viccesnek tűnik, de valójában nagyon komoly kérdéseket vet fel. Egy nő felbontotta a jegyességét, mert kiderült, hogy a gyémántgyűrű nem természetes, hanem laborban készült. Az egyik 80 ezer dollár, a másik 1500. Külsőre ugyanaz. De akkor mégis mi számít?   Ez a téma elvisz minket egy mélyebb beszélgetésbe. Férfi és női gondolkodás, értékek, elvárások, státusz, és az a kérdés, amit sokan nem mernek kimondani: valóban a gesztus számít, vagy inkább az ára?   Ezután jön az egyik legérdekesebb sztori: 12 tonna KitKat csokoládé eltűnik Európában egy kamionról. Véletlen lopás vagy zseniális marketingfogás? És ami még durvább, hogy más nagy cégek is ráugrottak a történetre, és együtt kezdtek el játszani a sztorival.   Beszélünk arról is, hogy mennyire tudatosak a márkák ma, hogyan működik a figyelem megszerzése, és hogy mi, fogyasztók mennyire vagyunk részesei ennek a játéknak.   Természetesen szóba kerül a magyar választás is, de a saját stílusunkban. Nem politikai vita, hanem inkább egy személyes gondolat arról, mit jelent külföldről szavazni, és mit jelent az, hogy fizikailag nem vagyunk otthon, mégis kapcsolódunk.   És persze nem marad el a klasszikus MÓKA hangulat sem. Munka Amerikában, hétvégi meló, életspirál, fogorvosi horror sztorik, és a gyerekkori édességek, amik miatt ma fizetjük az árát. Igen, szó szerint is.   Ez az epizód egyszerre vicces, gondolatébresztő és nagyon őszinte. Pont olyan, mint egy jó beszélgetés két barát között New Yorkban.   Ha még nem tetted meg, iratkozz fel a csatornára, mert a nézők több mint fele még mindig nincs feliratkozva, pedig ezzel segíted, hogy másokhoz is eljusson a tartalom.   Írd meg kommentben: Te visszaadnád a gyűrűt emiatt? És szerinted a KitKat sztori inkább lopás vagy marketing?   Támogasd a MÓKA Podcastet: Bercode.com/mokapodcast   Iratkozz fel a MÓKA Podcast csatornára, hogy ne maradj le a következő epizódokról sem, ahol újabb magyar történeteket hallhatsz az Egyesült Államokból.   https://bit.ly/MOKAPodcatsSign  Kövess minket Facebookon: @mokapodcast Instagramon: @mokapodcastusa Web: mokapodcast.com Spotify  (https://bit.ly/mokapodcast) Apple Podcast  (https://bit.ly/moka2021) [Google Podcast](https://bit.ly/MokaGoogle) [Deezer](https://bit.ly/MokaDeezer) [LibSyn](https://bit.ly/MokaLibsyn) [Facebook](https://bit.ly/MokaFB)

A homily delivered by Fr. John Trammell on Sunday, March 22nd, 2026, the fifth Sunday of Lent. The lectionary texts for the day were Ezek 37:1-14; Ps 130; Rom 6:15-23; John 11:1-44