Podcasts about judean

PREVIEW:  This audio excerpt features an interview with Professor Barry Strauss regarding his book, which chronicles the Jewish rebellion against Roman authority during the first century. The discussion focuses on the siege of Jerusalem in 70 AD, led by Titus, the son of Emperor Vespasian. Although the Jewish resistance considered their capital an impregnable fortress due to its geographic defenses and abundant resources, the city remained vulnerable along its northern wall. Internal leadership struggles and incomplete fortifications ultimately hampered the rebels' ability to withstand the Roman military onslaught. This historical account highlights the intense defiance of the Judean people as they faced a concentrated effort by the Roman Empire to suppress their revolt. MORE LATER.

PRELUDE TO THE INN CROWD I spoke a couple of weeks ago about how God always steps in at critical times when God's people are ready to come into a greater fullness of what God has prepared for them from the beginning. Just as he did with setting Israel free from their 400 years of slavery in Egypt. Before Jesus ascended to Heaven he prophesied that in the last days before his second coming that Israel would be hated by all nations.                                                                                                                                                                                                               Matthew 24:5 … you will be hated by all nations for My name's sake (happening now). And then many will be offended and will betray one another, and will hate one another (happening now). Then many false prophets will rise up and deceive many (happening now). And because lawlessness will abound, the love of many will grow cold (happening now). But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations (happening now), and then the end will come.   My prayer is that Australia will be a nation that will not hate Israel. It will mean a wake up call to our nation, which has failed in the last three years in curbing or disciplining the open displays of hatred towards Israel from their historical Middle East persecutors – and in our very own streets of Terra Australis – In 1606 the a Portuguese explorer, Pedro Ferdinand de Queros named the region La Austrialia del Espiritu Santo The Southland of the Holy Spirit - the Great Southland of the Holy Spirit. This may be a time when God is calling the Church to be in prayer for Israel. I have looked at a couple of Scriptures over the years concerning the land of the South. I don't have a revelation of this, but I ponder these Scriptures. I always come from a place of believing that nothing is written that does not have significance – I then ask God to reveal any significance in his time and in his way. I'll submit these two Scriptures for you to look at. Jesus said  Matthew 12:42 The queen of the South will rise up in the judgment with this generation (houtos – this or that) and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. That of course applies to that generation in the time of Jesus, but it also applies to the last days when Paul said that because of deceitful signs and wonders even the elect might be deceived (2Thessalonians 2:9). As in most cases the word of warnings apply to both Israel and the Church. (1Corinthians 10:11) Also Zechariah 9:14 Then the LORD will be seen over them, And His arrow will go forth like lightning. The Lord GOD will blow the trumpet,And go with whirlwinds from the south. The LORD of hosts will defend them; And today, we find ourselves in a similar season of crisis in the earth when global darkness has never been darker upon a world of uncertainty, division, and spiritual disconnection. But in these times of empty-but-full silence, God speaks Suddenly - God's people wait with hope as God is stirring the hearts of His people to hear his voice, knowing that God is never silent without purpose. Our silence can also be purposeful, and our waiting is with hope and faith that God is at work in reordering all things.  God waits to speak. Isaiah 30:18 Therefore the LORD will wait, that He may be gracious to you THE INN CROWD  Caesar Augustus as the emperor of Rome decreed that a census be held so that everyone in the empire could be taxed according to their property ownership and other possessions. They all had to go to their place of birth to be registered so Joseph who was of the house and lineage of King David had to take Mary to Bethlehem, to his family home. The Scriptures had prophesied that the true King of Peace would be born in Bethlehem at that very time, in a small village nearly five thousand miles distance from the palace of Caesar Augustus in Rome. And we read the amazing prophecy of Micah, over seven hundred years earlier that declared that Bethlehem would be the place of the birth of Jesus. Micah 5:2. O Bethlehem Ephrathah, you are but a small Judean village, yet you will be the birthplace of my King who is alive from everlasting ages past!” God will allow his people to become subject to their enemies until she who is to give birth has her son; then at last these fellow countrymen—the exile remnants of Israel—will rejoin their nation in their own land. And he (The Son) shall stand and feed his flock in the strength of the Lord, in the majesty of the name of the Lord his God, and his people shall remain there safely, for he will be greatly honoured all around the world. He will be our Peace.  Joseph and Mary were sent to the right place at the right time for the birth of Jesus, fulfilling the seven-hundred-year-old prophesy of his birthplace, and becoming the King of Peace. Joseph walked beside the donkey that carried his wife. He was getting weary, and the journey was tiresome for Mary, and he knew he had to get his wife to the place of his family's household and out of the cold, and the time was getting close for her to give birth. They finally arrived at the family home where they were warmly welcomed and invited inside. The dwelling complex was the usual cluster of rooms surrounding a central courtyard and it became clear to Joseph that the house was overcrowded, and that all the guestrooms were occupied. The word for guestroom in the Bible is kataluma, and this is the word for ‘Inn', as in Luke 22:11 which states in the narrative that ‘There was no room at the Inn'. So we are not talking about two travellers trying to book into a local tavern that had already filled its quota in such a busy season, and they did not have to go and look for a stable in some paddock up the road. What the story is saying is that Joseph and his wife would have to stay in the stable of the family home, downstairs, in that warm place where the animals slept and fed.  Joseph saw the signs of the oncoming birth in the drawn face and the discomfort in Mary's eyes and he settled her as quickly and gently as he could.  Then Mary gave birth to her child, and a baby cried its baby cry as it entered the world. Father's joy in heaven would be echoed by Joseph in the earth, and he would now adopt the role of the child's earthly father.  On earth it was the natural and familiar scene of new birth. In the universe it was the most supernatural of any birth in history. It was also ordained that this birth would become the most celebrated event for all time, being celebrated annually by millions upon billions down through the ages, many of whom have scarce idea of what is really being celebrated. Nearby, where shepherds were looking after their sheep upon the hills a huge shining star reached its zenith and was lighting up the entire night sky. The shepherds looked up in wonder at this light and suddenly the lights of shining angels dazzled them, and they became terrified and ran and huddled together. The Angel Gabriel appeared above them, sent to tell them of the birth of Jesus. He told them not to be afraid, and that he had great and marvellous news for them, for all the world to hear. He told them that they would find a child, the Newborn King of the universe, God the Saviour, wrapped in simple clothing in a nearby stable. Suddenly Gabriel was joined by a multitude of angels as the brilliant night sky resounded with their voices singing, and they listened enraptured at the magnificent words. “The glory of God is being seen in the heavens, and his love and goodness is creating a new era of peace for all mankind.” The angelic song about this new creation in the world was the magnificent sequel to the angels' song of the first creation of the world as we read in the book of Job after God challenges Job and says ‘Where were you when I laid the foundations of the earth? Tell me, if you know so much. Do you know how its dimensions were determined, and who did the surveying? What supports its foundations, and who laid its cornerstone as the morning stars sang together and all the angels shouted for joy? (Job 38:4,7,8). When the angels' singing had stopped, the shepherds were guided to the place where this extraordinary event was taking place in the earth. These simple shepherds became the emissaries to the world of the birth of this king of kings, this child, and all who heard them were astounded and amazed. A great light shone upon a newborn child who would bring light into this world, to every person born into this world (John 1:9). And this light would be contested by darkness as always, but the conflict now rose to a new height. Time waited for the outcome, the verdict, the final encounter between light and darkness on a cross that would come one dark and stormy day. Time would wait until Father was ready, then this light would be released into the earth with the power to overcome darkness in every single life of faith. God with us means more than just alongside us. It means he is within and through our being, and more than that, we are within and through his being. Jesus had declared this mystery of the human/ Divine intersection of life and being when he prayed to the Father in front of the  disciples “I have given them the glory you gave me—the glorious unity of being one, as we are— I in them and you in me, all being perfected into one—so that the world will know you sent me and will understand that you love them as much as you love me. (John 17:22) This Divine intersection of our being with God is how we get to ‘know God'. The Holy Spirit speaks into our spirit the mind and words of Jesus, and we ‘see and know' Jesus in this way. Faith lets us speak to him as a person, person to person.  1John 2:27 But you have received the Holy Spirit, and he lives within you, so you don't need to learn another person's personal perception of God to know what is true. For the Spirit teaches you everything you need to know, and what he teaches is true. This does not mean we disregard Scriptural teaching. This Scripture simply makes alive and real the personal and individual whisper of God into our spirit as the wisdom and understanding of the mind and heart of God that we need in any given situation and at any given time. That is what Jesus accomplished for us. That becomes the light to our path allowing us to express our unique and truest self in the best possible way. That is our faith. Christmas waits to be truly celebrated within this understanding. We need to understand the story of the human beginning of Jesus. We also need to know the story of his redeeming work in the earth and we need to knowthe story of his death and resurrection, in order to know him and love him and serve him and become one with him forever. Amen. Paul O'Sullivan  - pauloss@icloud.com

For 4,000+ years, Jews have mastered usage of every weapon available for both defense and retribution. Brave Jews liberated 22% of the Judean homeland (78% remains stolen and since 1922 has been known as 'Jordan.') from the British occupiers using guns and other non-aviation resources, but immediately, when Israel was attacked upon liberation by six Arab countries, fighter jets were needed for survival. Most of the world refused to provide weapons to Israel when it needed it most, aside from Czechoslovakia, and that was in line with the KGB's manipulation tactic to turn Israel into a Communist vassal 'state.' Aircraft without mastery of usage only goes so far, which is why the mostly non-Israeli Diaspora Jews (along with some non-Jews) who founded the IAF and trained Israelis to become feared fighter pilots, ough to be celebrated. Stan Andrews, who gave his life fighting for the survival of a liberated Israel, was one of the most influential figures and is the subject of co-author Jeffrey Weiss' book, "Fighting Back: Stan Andrews and the Birth of the Israeli Air Force."We invite the audience to tune in as Jeffrey and I discuss both the geo-political and technical background of the fledgling years of the IAF, it's mighty accomplishments, and the astronomical growth of the top mightiest air forces today. To purchase Jeffrey's book: https://www.amazon.com/Fighting-Back-Andrews-Birth-Israeli/dp/1637583117

Join Pastor Jason Van Bemmel from Forest Hill Presbyterian Church for Week 3, Day 4 of our Scripture and Carols Advent series. In this session, we explore the powerful history and biblical roots of the traditional 19th-century African American spiritual, "Go Tell It on the Mountain". Discover how this stirring call to evangelism connects the prophetic words of Isaiah to the humble shepherds in the Judean hills and, ultimately, to our own Great Commission. We also share the inspiring story of John Wesley Work Jr., the scholar who dedicated his life to preserving these vital oral traditions for future generations. In this video: Scripture Deep Dive: Reflections on Isaiah 52:7, Luke 2:20, and Matthew 28:18-20. Historical Context: The origins of the carol and its publication by the Fisk Jubilee Singers. Devotional Message: An encouragement to proclaim the good news of Jesus Christ this Christmas season. Prayer & Song: A time for guided reflection and worship. "Go tell it on the mountain, over the hills and everywhere!" #Advent2025 #ChristmasCarols #GoTellItOnTheMountain #BibleStudy #ChristianHistory #Evangelism #ForestHillPresbyterian

Subscribe now to ditch the ads. Chag Sameach! Danny and Derek are joined by independent scholar Joseph Scales to talk about the history of Hanukkah. They discuss the rivalry between the Seleucid and Ptolemaic empires that preceded the conflict; the Maccabean/Hasmonean revolt and the family's ascension to power within Judea; the Judean expansion; and much more. Originally published November 27, 2021

2025-12-14 I'm Dreaming of…Belonging by The Rev Anders Edstrom This message is from Greenfield Presbyterian Church in Berkley, MI. Today is the third Sunday of Advent. The sermon series for Advent is “I'm Dreaming of…”. The Scripture is Luke 1:26-45 Jesus' birth foretold 26 When Elizabeth was six months pregnant, God sent the angel Gabriel to Nazareth, a city in Galilee, 27 to a virgin who was engaged to a man named Joseph, a descendant of David's house. The virgin's name was Mary. 28 When the angel came to her, he said, “Rejoice, favored one! The Lord is with you!” 29 She was confused by these words and wondered what kind of greeting this might be. 30 The angel said, “Don't be afraid, Mary. God is honoring you. 31 Look! You will conceive and give birth to a son, and you will name him Jesus. 32 He will be great and he will be called the Son of the Most High. The Lord God will give him the throne of David his father. 33 He will rule over Jacob's house forever, and there will be no end to his kingdom.” 34 Then Mary said to the angel, “How will this happen since I haven't had sexual relations with a man?” 35 The angel replied, “The Holy Spirit will come over you and the power of the Most High will overshadow you. Therefore, the one who is to be born will be holy. He will be called God's Son. 36 Look, even in her old age, your relative Elizabeth has conceived a son. This woman who was labeled ‘unable to conceive' is now six months pregnant. 37 Nothing is impossible for God.” 38 Then Mary said, “I am the Lord's servant. Let it be with me just as you have said.” Then the angel left her. Mary visits Elizabeth 39 Mary got up and hurried to a city in the Judean highlands. 40 She entered Zechariah's home and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting, the child leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42 With a loud voice she blurted out, “God has blessed you above all women, and he has blessed the child you carry. 43 Why do I have this honor, that the mother of my Lord should come to me? 44 As soon as I heard your greeting, the baby in my womb jumped for joy. 45 Happy is she who believed that the Lord would fulfill the promises he made to her.”

Lord, your mercy reaches to the heavens. Your faithfulness to the skies. Your righteousness is as high as the mountains of God. Your justice is as deep as the ocean. You save both man and animal, O Lord (Psalm 36:5-6). Amen.Zechariah is a priest burning incense in the temple of the Lord in Jerusalem. Suddenly, the angel Gabriel appears to him. "Whoa! This is different!" Zechariah thinks. People in the Bible are usually terrified when a holy angels appears to a sinful mortal. Gabriel says, "Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear a son for you, and you are to name him John. … He will be filled with the Holy Spirit, even from his mother's womb. He will turn many of the sons of Israel back to the Lord their God" (Luke 1:13, 15-16).That's a special assignment for a baby! Zechariah and his wife are old and Elizabeth is barren. Zechariah doubts the angel's words. He replies, "How can I be sure of this, because I am an old man, and my wife is well along in years" (Luke 1:18)? Gabriel doesn't like God's promise being doubted, so he answers, "I am Gabriel. I stand in the presence of God and was sent to speak to you to tell you this good news. Now listen, you will be silent and unable to speak until the day when these things happen, because you did not believe my words, which will be fulfilled at the proper time" (Luke 1:19-20).Zechariah is made mute during the entirety of Elizabeth's pregnancy.Fast forward nine months. The baby is born. The neighbors and relatives in the hill country of their small Judean town fill their humble home for the baby's circumcision. It's also been eight days. It's time this baby boy is given a proper name. The neighbors want to call him "Zach Jr." Elizabeth tells the crowd, "No. He will be called John" (Luke 1:60). The friends don't believe her because no one else in the family has that name. So, they appeal to Zechariah. He does what he's had to do to communicate for the past nine months. He pulls out his trusty writing tablet. He writes in his old man handwriting, "His name is John" (John 1:63).Immediately Zechariah's mouth is opened, his tongue is loosed, and he begins to speak, praising God (Luke 1:64).Now that he has his voice back, Zechariah immediately breaks into song. He praises God with the canticle we call, "The Benedictus Dominus" which is Latin for "Blessed Lord." Zechariah has been silent for nine months, but now he's got a mouthful to say. He's filled with the Holy Spirit, so he starts praising God."Blessed is the Lord, the God of Israel, because he has visited us and prepared redemption for his people" (Luke 1:68). Perhaps you feel lonely – especially this time of the year. You don't have family nearby to celebrate the holidays with. Or there are strained relationships within your family, so even if they were nearby, you wouldn't enjoy getting together. Or you do get along with your loved ones, but death has removed them from you.Zechariah sings that Christ has visited us. The Son of God doesn't leave us alone and floundering. He has entered our lives as Immanuel – God with us.Christ has visited to redeem us. Some of you know what it's like to struggle. You've needed help with groceries and bills. Some of you know what it's like to be in a financial position to help others with a few dollars or some canned goods. Jesus visited us, not to drop a dollar or two or a few cans of creamed corn to help the needy. Jesus dropped his precious blood from the cross to redeem us. He paid the price to purchase us back from the Devil. He sets us free from sin.Notice, Zechariah uses the past tense with both of these verbs – "visited" and "redeemed." Even though the infant Jesus won't be born for a few months, and he won't be on the cross for thirty-three years, it's as good as accomplished. Though it will happen in the future – to God's people – it's already a done deal."He has raised up a horn of salvation for us in the house of his servant David, just as he said long ago through the mouth of his holy prophets" (Luke 1:69-70). A horn is a scriptural symbol of strength, like a ram's horn. Zechariah says that the Lord has raised up such a horn now "in the house of his servant David." The house of David was the royal line of that old king, the line from which Israel's kings were to come, as prophesied so long ago. That royal line had been dormant for centuries now. It was like a stump (Isaiah 11:1). No Davidic king had actively reigned in Israel for hundreds of years. But the genealogical line was still producing descendants from the house of David – plenty of descendants, just no kings coming up. Zechariah, inspired by the Holy Spirit, says that has now changed."He raised up salvation from our enemies and from the hand of all who hate us" (Luke 1:71). Zechariah and the Jews were surrounded by enemies who hated them. In Old Testament times, they were surrounded and attacked by Ammonites, Amalekites, and Philistines. Later they were surrounded and taken captive by Assyrians, Babylonians, and Persians. Currently, they were surrounded and ruled over by the Roman Empire. We Christians are surrounded by enemies who continually attack us and may seem to rule over us. Enemies like atheists and agnostics, doubters and deniers, the Devil and his demons, militant pagans and antagonistic opponents of the cross. They surround you attempting to get you to question and doubt. They cancel you, shout at you, belittle you, and persecute you. They can do their worst. Jesus Christ has done his best. He has rescued you from your enemies. He saves you from your opponents. He has turned them into nothing more than a minor irritation."In order to show mercy to our fathers by remembering his holy covenant, the oath which he swore to Abraham our father" (Luke 1:72-73). It's hard to trust people. They have their own agendas. They get busy. They forget. They fail. They break their promises to you. Not so with our Lord. He made a promise to Abraham that he would have a Son that would be a blessing to all people. That Son who would bless all nations was presently residing within the womb of Mary. God is always faithful to his promises. What he says he'll do, he does.Mercy is not getting the judgment we deserve. God promises you mercy through his Son. He is faithful to his promises. You receive that mercy now. You'll receive that mercy through eternity."To grant deliverance to us from the hand of our enemies, so that we are able to serve him without fear, in holiness and righteousness before him all our days" (Luke 1:74-75). If God promises you deliverance from our enemies, you'll receive that deliverance. When your enemies are removed – or at least quieted – then you can serve God in freedom without fear. You can fulfill your vocations as Christian parents and children, citizens and students. You serve the Lord faithfully and everyone notices – especially God.You can serve in holiness and righteousness. Your past bothers you. Your guilt burdens you. Your sin weighs you down. But Jesus has already declared you holy, righteous, and without sin. He made this declaration in the manger, on the cross, and out of the tomb. Since you are released from your sins, you are free to serve God all your days.In the first half of the Benedictus, Zecheriah sings about the big picture of what God is doing – starting with the birth of John but going on to bigger things. Now in the second half of the Benedictus, father Zechariah turns to his infant son and has some words specifically directed to him. He says, "And you, child, will be called a prophet of the Most High, because you will go before the Lord to prepare his ways, to give his people the knowledge of salvation by the forgiveness of their sins, because of God's tender mercies, by which the Rising Sun from on high will visit us, to shine on those who sit in darkness and in the shadow of death, to guide our feet into the way of peace" (Luke 1:76-79).Though John is in the New Testament, he is the last of the Old Testament prophets. John would be God's mouthpiece to usher in the kingdom of God, to give the knowledge of salvation by the forgiveness of sins. We learn more about John's ministry during the second and third Sundays in Advent.By inspiration of the Holy Spirit, Zechariah saw the big picture of God's activity in human history, culminating in what God was about to do for his people in Christ. As he sings, Zechariah ties the old covenant together with the new covenant fulfilled in the Christ Child. He recognizes God's deliverance in the past and rejoices in his work of redemption for all eternity. Through Christ's visitation and redemption, we can serve the Lord forever in holiness and righteousness.Last week we studied and sang The Magnificat – the Song of Mary. Tonight, we study and sing The Benedictus – the Song of Zachariah. Next week we study and sing The Gloria in Excelsis – the Song of the Christmas angels. These are the songs of the Christian Church. In these songs, we sing about promises made and promises kept; God's wrath on his enemies and God's mercy to his people; the past, the present, and the future.Listen to Zechariah's song. Stop doubting and believe. Be filled with the Holy Spirit. Loosen your tongue. Deepen your faith. Praise God for sending his Son to visit us in the manger and redeem us on the cross. Join your voice with the saints sitting around you, the saints gathered around Christ's throne, and the voices of those who first sang these ancient canticles – the virgin Mary, the muted Zechariah, and the heavenly host. Amen.How precious is your mercy, O God! So all people find refuge in the shadow of your wings (Psalm 36:7). Amen.View this sermon (with video and/or audio recording) on our website: https://www.casperwels.com/sermons/the-benedictus-the-song-of-zechariah/

#top .av-special-heading.av-gs9o3p-23697b8e4cbc85460e1d3cb18bbb295f{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-23697b8e4cbc85460e1d3cb18bbb295f .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-23697b8e4cbc85460e1d3cb18bbb295f .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 10Daniel 5 LISTEN HERE Through My Bible – December 10 Daniel 5 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1210db.mp3 See series: Through My Bible The Handwriting on the Wall at Belshazzar's Banquet 1 King Belshazzar made a great feast for a thousand of his nobles, and in front of the thousand he drank wine. 2 When he had tasted the wine, Belshazzar said to bring the gold and silver vessels that his father [1] Nebuchadnezzar had taken from the temple in Jerusalem, so that the king and his nobles, his wives and his concubines could drink from them. 3 Then they brought the gold vessels that they had taken from the temple, that is, the House of God in Jerusalem. So the king and his nobles, his wives and his concubines drank from them. 4 They drank wine and praised the gods of gold and silver, of bronze, iron, wood, and stone. 5 At that moment the fingers of a human hand appeared and wrote on the plaster of the wall of the king's palace, opposite the lampstand, and the king saw the back of the hand that was writing. 6 Then the king's cheerful appearance changed, his face grew pale, [2] and his thoughts troubled him. His legs went limp, and his knees knocked together. 7 The king called out loudly to bring the spell casters, the astrologers, and the diviners. The king said to the wise men of Babylon, “Whoever is able to read this writing and explain its meaning will be clothed in purple, with a gold chain around his neck, and he will rule as third highest in the kingdom.” 8 Then all the king's wise men came in, but they were not able to read the writing or tell the king what it meant. 9 Then King Belshazzar was really terrified. He grew even paler, and his nobles were perplexed. 10 The queen [3] came to the drinking party [4] because of the words of the king and his nobles. The queen said, “Your Majesty, may you live forever! Do not let your thoughts trouble you, and do not look so frightened. 11 There is a man in your kingdom in whom is a spirit of the holy gods. In the days of your father, enlightenment, insight, and wisdom like the wisdom of the gods were found in him. So King Nebuchadnezzar your father, your father the king, appointed him chief of the magicians, spell casters, astrologers, and diviners, 12 because an outstanding spirit and knowledge and insight in interpreting dreams and explaining riddles and solving knotty problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be summoned, and he will explain the meaning of the writing.” Daniel Interprets the Writing 13 Then Daniel was brought before the king. The king said to Daniel, “Are you Daniel, one of the Judean exiles whom my father the king brought from Judah? 14 I have heard about you that a spirit of the gods is in you, and enlightenment and insight and outstanding wisdom are found in you. 15 Now, those wise men who are the spell casters were brought before me to read this writing and to make its meaning known to me, but they were not able to explain the meaning of the message. 16 Yet I have heard about you that you are able to explain meanings clearly and to solve knotty problems. Therefore, if you are able to read the writing and make its meaning known to me, you will be clothed in purple, with a gold chain around your neck, and you will rule as the third in the kingdom.” 17 Then Daniel answered the king: Keep your gifts for yourself, or give your rewards to someone else! Nevertheless, I will read the writing to the king, and I will make its meaning known to him. 18 As for you, Your Majesty—the Most High God gave the kingdom, greatness, splendor, and glory to Nebuchadnezzar, your father. 19 So because of the greatness that he gave him, all peoples, nations, and languages trembled and were afraid in his presence. He killed whomever he wanted, and he let live whomever he wanted. Also, he promoted anyone he wanted, and he demoted anyone he wanted. 20 But when he thought too much of himself, and his spirit became hardened in pride so that he acted arrogantly, he was deposed from the throne of his kingdom, and his splendor was taken away from him. 21 He was driven away from humans, and his mind was changed to that of an animal. So his dwelling was with the wild donkeys. He was fed grass as bulls are fed, and his body was wet with dew from the sky, until he knew that the Most High God rules the kingdoms of men, and he raises up over them anyone he desires. 22 But you, his son, Belshazzar, did not humble your heart although you knew all this. 23 Instead, you lifted yourself against the Lord of Heaven. The vessels from his house were brought before you, and you and your nobles, your wives and your concubines drank wine from them. Then you praised the gods of silver, gold, bronze, iron, wood, and stone, who do not see and do not hear and do not know. But you did not honor the God who holds your breath in his hand and who controls all your ways. 24 So the back of the hand was sent by him, and this writing was inscribed. 25 Now this is the writing that was inscribed: mene mene tekel and parsin 26 This is the meaning of the message: Mene [5] means that God has counted up your kingdom and paid it out or spent it. 27 Tekel [6] means that you have been weighed in the scales, and you are too light. 28 Parsin [7] means that your kingdom has been broken in two and given to the Medes and the Persians. 29 Then Belshazzar spoke, and they dressed Daniel in purple, with a gold chain around his neck, and they made him the third highest ruler in the kingdom. Darius Receives the Kingdom 30 That very night, King Belshazzar the Chaldean was killed. 31 Then Darius the Mede received the kingdom, when he was about sixty-two years old. [8] Footnotes Daniel 5:2 That is, his royal predecessor, not his physical father Daniel 5:6 Literally his brightness changed Daniel 5:10 Perhaps the king's mother or grandmother, a daughter or granddaughter of Nebuchadnezzar Daniel 5:10 Literally house of drinking Daniel 5:26 Mene means “measured” or “counted” and suggests mina, a unit for weighing money. Daniel 5:27 Tekel means “weighed” and suggests shekel, a unit for weighing money. Daniel 5:28 Parsin means “divided” and suggests half shekel. It also sounds like the word “Persians.” Daniel 5:31 English verse 5:31 is 6:1 in Hebrew. Throughout the rest of chapter 6, the English verse numbers are one number lower than the Hebrew numbers. #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

God is ___________________ long before you see Him ___________________.[Isaiah 40:3-5 NIV] A voice of one calling: "In the wilderness prepare the way for the LORD; make straight in the desert a highway for our God. [4] Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. [5] And the glory of the LORD will be revealed, and all people will see it together. For the mouth of the LORD has spoken."[Matthew 3:1-2] In those days John the Baptist came to the Judean wilderness and began preaching. His message was, [2] "Repent of your sins and turn to God, for the Kingdom of Heaven is near."God uses the ______________________ to prepare you.[Luke 3:15] Everyone was expecting the Messiah to come soon, and they were eager to know whether John might be the Messiah.Repentance is turning away from _________________ and towards what God is ___________________ to do.[John 1:5-7, 9] The light shines in the darkness, and the darkness can never extinguish it. [6] God sent a man, John the Baptist, [7] to tell about the light so that everyone might believe because of his testimony. [9] The one who is the true light, who gives light to everyone, was coming into the world.Preparation is living with ___________________ even before you see it.The preparation always comes before the ______________.[Hebrews 11:8] It was by faith that Abraham obeyed when God called him to leave home and go to another land that God would give him as his inheritance. He went without knowing where he was going.The Lord never asked for a ___________________ heart, He asked for a ___________________ one.[Psalm 130:5 NIV] I wait for the LORD, my whole being waits, and in his word I put my hope.

#top .av-special-heading.av-gs9o3p-af6dc88039d017a449c87aac7aa379bf{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-af6dc88039d017a449c87aac7aa379bf .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-af6dc88039d017a449c87aac7aa379bf .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 06Daniel 2:1-30 LISTEN HERE Through My Bible – December 06 Daniel 2:1-30 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1206db.mp3 See series: Through My Bible Daniel 2 Nebuchadnezzar Challenges the Wise Men to Explain His Dream 1 In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had a dream. His spirit was troubled, but he fell back to sleep again. 2 The king gave orders to summon the magicians, the spell casters, the sorcerers, and the astrologers [1] to relate the king's dream to him. So they came and stood before the king. 3 The king said to them, “I had a dream, and my spirit was troubled because I did not understand the dream.” 4 The astrologers said to the king in Aramaic, [2] “Your Majesty, [3] may you live forever! Tell the dream to your servants, and we will explain its meaning.” 5 The king answered the astrologers, “My decision is final. If you do not tell me the dream and what it means, your body shall be cut to pieces, and your houses will be made into a pile of rubble. 6 However, if you explain the dream and its meaning, you will receive gifts, a reward, and great honor from me. So, explain to me the dream and its meaning!” 7 They responded a second time and said, “Let the king tell the dream to his servants, and we will explain its meaning.” 8 The king answered, “Now I know for sure that you are buying time because you see that my decision is final. 9 If you do not make the dream known to me, there is only one decree for you. You have conspired to give me a lying and cheating response until the situation changes. So, tell me the dream, and I will know that you are also able to explain its meaning to me.” 10 The astrologers responded to the king, “There is no person on earth who is able to reveal what the king wants. No great and powerful king has ever asked for a thing like this from any magician, spell caster, or astrologer. 11 The thing that the king is asking is difficult. There is no one who can reveal it to the king except the gods, who do not dwell with mortal flesh.” 12 Because of this the king became very angry. He was enraged and gave orders to put the wise men of Babylon to death. 13 The decree was issued that all the wise men were to be executed. So executioners looked for Daniel and his companions to execute them. God Reveals Nebuchadnezzar's Dream to Daniel 14 Then Daniel responded with good judgment and tact to Ariok, the chief of the king's executioners, who had gone out to execute the wise men of Babylon. 15 He said to Ariok, the king's officer, “Why is the decree from the king so harsh?” So Ariok explained the situation to Daniel. 16 Daniel then entered the court and asked the king to give him time so that he could reveal the interpretation to the king. 17 Next, Daniel went to his house and explained the situation to Hananiah, Azariah, and Mishael, his companions. 18 They were to seek mercy from the God of Heaven concerning this mystery, so that Daniel and his companions would not be put to death with the rest of the wise men of Babylon. 19 Then the mystery was revealed to Daniel in a vision at night, and Daniel blessed the God of Heaven. [4] 20 Daniel said, May the name of God be blessed forever and ever, because wisdom and power are his. 21 He changes times and eras. He removes kings, and he brings kings to power. He gives wisdom to the wise and knowledge to those who have good judgment. 22 He reveals deep things and hidden things. He knows what is in the dark, and the light dwells with him. 23 To you, God of my fathers, I give thanks and praise, because you have given me wisdom and power. Now you have made known to me what we requested from you, because you have made known to us the thing the king asked about. Daniel Explains Nebuchadnezzar's Dream 24 As a result of this, Daniel went to Ariok, whom the king had assigned to put the wise men of Babylon to death. Daniel went and said this to him: “Do not put the wise men of Babylon to death. Bring me before the king, and I will explain the meaning to the king.” 25 Then Ariok immediately brought Daniel before the king. This is what Ariok said to the king: “I have found a man from among the Judean exiles who will make the interpretation known to the king.” 26 The king said to Daniel (whose name was Belteshazzar), “Are you able to make known to me the dream that I saw and its meaning?” 27 Daniel answered the king, “The mystery that the king is asking about, no wise men, spell casters, magicians, or diviners are able to explain it to the king. 28 However, there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will happen in the latter days. This is your dream; the visions in your head while you were on your bed were this: 29 For you, Your Majesty, while you were on your bed, thoughts arose about things that will come after this, and the Revealer of Mysteries made known to you what will happen. 30 But the reason that this mystery was revealed to me was not because I have more wisdom in me than any other living being. Rather, it was revealed to me so that the meaning could be made known to Your Majesty and so that you may know the thoughts of your heart. Footnotes Daniel 2:2 In the book of Daniel there are two homonyms, both pronounced kasdim. One word refers to a type of astronomer/astrologer. The other word refers to the Chaldeans, the ethnic group that ruled Babylon. In most cases the context indicates the correct meaning. Daniel 2:4 The text of Daniel is written in Aramaic from this point through the end of chapter 7. Daniel 2:4 Literally O King Daniel 2:19 The God of Heaven is the common title for the Lord in Daniel. #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

At the 6th century BCE Arad fortress Judean soldiers waited patiently for resupply every week. But new research shows that a week was really six days, which added up to a 360 day year. This may not have been a problem for military logistics but it certainly made sending birthday cards harder.

When Zechariah encounters an angel of the Lord, the angel tells him not to be afraid because his prayers have been heard. As an elderly priest, Zechariah had witnessed the fall of Judean independence and the start of Roman occupation. To be sure, Herod, who ruled at the behest of Rome, brought many things to fear. Despite his fears, Zechariah longed for the coming Messiah and a son. Similarly, we find ourselves in a time when many are afraid about the present, but what we see in this story is that God is present even in our fear, and even in our moments of silence, we can still insist on hope for the future. www.TheLoftLA.org

The book of Judges shows us what life looks like when a people try to live without God. Israel was religious, but their religion had drifted far from the God of Adam and Eve, Abraham, Isaac, Jacob, Moses, and Joshua. Judges tells us bluntly that a generation arosewho did not know the LORD, nor yet the work which He had done for Israel(Judg. 2:10). Surrounded by nations with kings, Israel wanted one too. Wanting a king wasnt the problemGod had already promised a coming ruler from Judah:The scepter will not depart from Judah, nor the rulers staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples(Gen. 49:10). He even gave instructions for Israels future king in Deuteronomy 17. The issue wasnt the idea of kingship, but Israels motivation. They wanted a king not to be more like God, but to be more like the nations. Their first king, Saul, looked the parttall, strong, impressivebut his heart was far from God. He cared more about preserving his image than obeying the Lord. The breaking point came when God commanded him to destroy the Amalekites. The Amalekites were a brutal nomadic tribe who had been Israels sworn enemies since the days of Moses, attacking Israel from behind when they were weak and exhausted (Ex. 17). Instead of obeying fully, Saul spared their king and kept what pleased him. So the Lord said through Samuel: Has the LORD as much delight in burnt offerings and sacrificesAs in obeying the voice of the LORD?Behold, to obey is better than a sacrifice,And to pay attention than the fat of rams. For rebellion is as reprehensible as the sin of divination,And insubordination is as reprehensible as false religion and idolatry.Since you have rejected the word of the LORD,He has also rejected you from being king. (1 Sam. 15:2223) Saul finally confessed,I have sinned because I feared the people and listened to their voice(1 Sam. 15:24), but the damage was done. Samuel told him the kingdom had been torn from him and given toa neighbor of yours, who is better than you(v. 28). That neighbor was a young Judean shepherd named Davidsomeone no one expected. When Samuel arrived at the home of Jesse (Boaz and Ruths great-grandson), he assumed Israels next king would look like one of Jesses oldest sons. But God corrected him:Do not look at his appearance or at the height of his stature, because I have rejected him; for God does not see as man sees, since man looks at the outward appearance, but the LORD looks at the heart(1 Sam. 16:7). After seven sons passed by without Gods approval, Samuel asked,Are these all the boys?Only then did Jesse mention his youngestDavidso overlooked that even his family hadnt considered him. But when David appeared, the Lord said,Arise, anoint him; for this is he(v. 12). And from that moment on,the Spirit of the LORD rushed upon David from that day forward(v. 13). David Was Gods Man The first time we are invited to look into Davids heartand to see what set him apart from everyone elseis in 1 Samuel 17 when he faced Goliath in battle. While Israels army stood frozen on the front lines, David had only been sent to deliver food to his brothers. The Philistines had proposed a champion-to-champion battle: Goliath against anyone Israel dared to send. The stakes were highthe losing side would become the servants of the winner. No one in Israel wanted to step forward. After Goliath roared,I defy the battle lines of Israel this day; give me a man, that we may fight together!Saul and all Israel weredismayed and extremely afraid(1 Sam. 17:1011). For forty days, the giants taunts filled the valley. And for forty days, young David went back and forth between tending his fathers sheep and tending to his brothershearing the escalating tension firsthand. Eventually David had heard enough. Offended by Goliaths insults against God and His people, he asked,What will be done for the man who kills this Philistine and removes the disgrace from Israel? For who is this uncircumcised Philistine, that he has dared to defy the armies of the living God?(v. 26). When word reached Saul, David was brought before the king. Without hesitation, he said,May no mans heart fail on account of him; your servant will go and fight this Philistine(v. 32). David stepped forwardnot with armor, experience, or military strengthbut with confidence in Yahweh. Armed only with a staff, a sling, and five stones, David stood as Israels champion. Goliath mocked him, saying,Am I a dog, that you come to me with sticks?and cursed him by his gods (v. 43). He then threatened,Come to me, and I will give your flesh to the birds of the sky and the wild animals(v. 44). But Davids response revealed everything about his heart and his source of confidence: But David said to the Philistine, You come to me with a sword, a spear, and a saber, but I come to you in the name of the Lord of armies, the God of the armies of Israel, whom you have defied. This day the Lord will hand you over to me, and I will strike you and remove your head from you. Then I will give the dead bodies of the army of the Philistines this day to the birds of the sky and the wild animals of the earth, so that all the earth may know that there is a God in Israel, and that this entire assembly may know that the Lord does not save by sword or by spear; for the battle is the Lords, and He will hand you over to us! (1 Sam. 17:4547) Davids confidence was not in his ability, but in Gods character. The God who had rescued Israel before would rescue them again. David slung one stone, struck the giant in the forehead, and killed him with what seemed like nothing more than a slingshot. There was no earthly guarantee that David would defeat Goliath. But he knew God had promised Abraham that Israel would represent Him among the nations, and that a king would one day rise from Judah, the one to whomthe scepter shall not depart and to him shall be the obedience of the peoples(Gen. 49:910). David trusted that Gods purposes could not be stopped by a Philistine giant. David Was Israels Flawed King Under Davids leadership, Israel finally defeated and subdued the Philistinesthe nations greatest threat throughout the time of the Judges and during Sauls reign. David had been one of Sauls most successful military commanders, and the women of Israel even sang,Saul has slain his thousands, and David his ten thousands(1 Sam. 18:7). Under Davids rule the borders of Israel expanded, and the promises made to Abraham appeared closer than ever to becoming reality. Some of the high points of Davids reign include making Jerusalem the capital of Israel, bringing the ark of the covenant back into the city as the visible sign of Gods presence, preparing the way for Solomon to build the temple, and establishing Jerusalem as the spiritual and political center of the nation. David wanted God to be at the center of everything Israel did, reflecting Gods covenant at Sinai where the people were called Godstreasured possession, Hiskingdom of priests, and Hisholy nation(Exod. 19). But David is also remembered for one of the darkest moments of his lifehis adultery with Bathsheba and the murder of her husband in a desperate attempt to cover up his sin. Uriah, one of Davids most loyal soldiers, was a man devoted to his king and to Israel. He also happened to be married to a woman of striking beauty named Bathsheba. We are told in 2 Samuel 11 that while Israels army was out fighting, David remained in Jerusalema decision that placed him exactly where temptation could reach him. What follows is one of the most sobering accounts in Scripture: Now at evening time David got up from his bed and walked around on the roof of the kings house, and from the roof he saw a woman bathing; and the woman was very beautiful in appearance. So David sent messengers and inquired about the woman. And someone said, Is this not Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite? Then David sent messengers and took her, and when she came to him, he slept with her.(2 Sam. 11:24) Soon after, Bathsheba sent word back to the king:I am pregnant. David never imagined his sin would come to light so quickly. Like many who try to hide their sins, he moved from temptation to adultery, and from adultery to deception. He brought Uriah home from battle, attempting to manipulate him into sleeping with his wife so the pregnancy would appear legitimate. But Uriah refusedhe would not enjoy the comforts of home while his fellow soldiers risked their lives. With his plans unraveling, David chose a darker path. He wrote a sealed letter to Joab, the commander of the army, and sent itin Uriahs own hand as messenger. The letter read: Place Uriah at the front line of the fiercest battle and withdraw from him, so that he may be struck and killed (2 Sam. 11:1415). It was a death warrant. And David made Uriah carry it. Uriah died just as David intended, and for a moment the king must have felt deep reliefhis sin was concealed. But the covering of sin never hides it from God. The Lord sent the prophet Nathan to confront David, and when the truth broke through Davids self-deception, he finally said,I have sinned against the LORD.[1] The difference between David slaying Goliath and Davids failing with Bathsheba was not his strength, his ability, or his statusit was his dependence on God. When David trusted God, giants fell. When David trusted himself, David fell. We Need a True and Better David It was before Davids great sin with Bathsheba that God promised him that through his linage would come another king in 2 Samuel 7:1216; this moment is one of the most breathtaking moments in the entire Old Testament. Before a flawed king of whom God knew would fall terribly. The One David worshiped exclusively announced that the hope promised to Adam and Eve, the covenant repeated to Abraham, Isaac, and Jacob, that would one day burst into reality through one of Davids descendants: When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever. (2 Sam. 7:1216) This covenant echoes the very promises God made to Adam and Eve, and later to Abraham, Isaac, and Jacob. It was a promise given specifically to Judah, and its path can be traced through some of the most unlikely people in Scripture. It moved forward throughTamar, a Canaanite woman surrounded by scandal. It continued throughRahab, another Canaanite woman who married Salmon of Judah and became the mother of Boaz. Boaz then marriedRuth, a Moabite widow, and they had a son named Obed. Obed fathered Jesse, and from Jesse came David. Consider the astonishing depth of God's grace, mercy, and loveHe chooses to accomplish His purposes through people with significant flaws. The covenant God was fulfilling through them is what theologians refer to as an unconditional covenanta promise not reliant on human strength, virtue, or even obedience, but founded solely on the perfect will of our good and holy God![2] Think about the weight of the promise made to David: Aforever throne that will never be compromised by sin.Aforever kingdom that will never be overcome by evil.Aforever King whose righteousness will never need improvement. Israel didnt just need a brave king, or a talented king, or even a repentant kingIsrael, and indeed the entire world, needed a perfect King. A King who would never fail, never fall, never waiver, and never walk away from God the way David did on the roof that night. And here is where the grace of God overwhelms:God chose to fulfill His forever covenant promise through the very place of Davids greatest failure. Bathshebathe woman David exploited, the woman whose husband he murdered, the woman whose story began with sinis the very woman God folded into the line of redemption. Bathsheba bore David five sons; the first was conceived through their affair and was taken from them by God through death. Of the other four sons listed in Scripture, was Solomon and the last child listed was Nathan. ThroughSolomon, the royal line flowed to Joseph, throughNathan, the line flowed to Mary. And standing at the end of both genealogies is the One the prophets longed forJesus, the Son of David. Jesus is the King that David could never be. He is the flawless Son whom God promised.He is the Shepherd-King of Ezekiel 37 who gathers the broken, restores the wandering, and rules with justice and compassion. He is the One who never surrendered to temptation, never hid His sin, never needed to be confronted by a prophetbecause He lived in perfect dependence on the Father every moment of His earthly life. Every one of us knows what it is to stand in front of a Goliathan addiction, a fear, a bitterness, a woundand feel small. And every one of us knows what it is to stand on the roof like David, spiritually lazy, drifting, self-confident, and one decision away from disaster. But Gods purpose was never for David to be the hero of IsraelDavid was the signpost, not the destination. His victories pointed to the kind of dependence God wants from us, and his failures pointed to the kind of Savior we desperately need. The remarkable message of the gospel isnt simply that God offers us another chance, but that He provides us with a greater Kinga true and better David. This King never surrendered to temptation, never acted out of pride, and never misused His power for harm. Instead of taking anothers life to hide His wrongdoing, He willingly gave His own life to atone for ours. Jesus, as the Son of David, is the true and better Adam, Noah, Abraham, Isaac, Jacob, Judah, Boaz, and David. He is the King David could never be. And to the weary and the woundedto the Davids who have fallen, and to the Bathshebas whose stories have been marked by anothers sinHe speaks: Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light (Matt. 11:2830). [1] David is remembered as a great king, but also as a deeply flawed man. And yet, Scripture still calls hima man after My heart(Acts 13:22). [2] Remember this, and be assured; Recall it to mind, you wrongdoers. Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning, and from ancient times things which have not been done, saying, My plan will be established, And I will accomplish all My good pleasure... (Isa. 46:8-10).

Isaiah 9:1-7 The Need for Hope (v. 1) Gloom Distress Oppression The Nature of Hope (vv. 2-6) Light Joy Peace The Name of Hope (v. 7) His character Wonderful Counselor Mighty God Everlasting Father Prince of Peace His Crown A peaceful government A just government A forever government More to Consider Although Mt 4:16 applies the passage as a whole (vv. 27) to Jesus Christ by implication, the NT does not specifically apply to Him the names, or titles, listed in this verse. Some commentators believe Isaiah was describing a Judean ruler to come during his own time; thus, these names were applied to the reigns of Hezekiah, Josiah, and even Ahaz. But even if the names do not recur, as such, in the NT, they fit the ministry and messianic role of Jesus. As a Wonderful Counselor, He is a doer of miracles, wonders, and signs (Acts 2:22) who sends the Counselor, the Holy Spirit, to continue His work (Jn 14:26). Hailed as My Lord and my God (Jn 20:28) in His resurrection, Jesus has been given all authority in heaven and on earth (Mt 28:18). As one with the Father (Jn 10:30), He is eternalalive forever and ever (Rv 1:18). As a member of Davids royal line (Rm 1:3) He is the Prince who brings peace between Jew and non-Jew (Eph 2:14), whose rule over all kingdoms (Rv 1:5) brings an end to wars. Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (Nashville, TN: Holman Bible Publishers, 2007), 1006. A time will come when gloom and darkness (8:22) will be a thing of the past. The gloom on the northern section of Israel came because of discipline. God humbled Zebulun and Naphtali for a while. Though Isaiah was probably using these two tribal names to represent the Northern Kingdom, it is striking that Jesus upbringing and early ministry was mostly in that very area near the Sea of Galilee. His presence certainly honored that area. In 732 b.c. this northern portion of Israel became an Assyrian province under Tiglath-Pileser III, thus humbling the people there and putting them in gloom. Under Gentile domination, that area was called Galilee of the Gentiles. John A. Martin, Isaiah, in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1052. The celebration of Advent is possible only to those who are troubled in soul, who know themselves to be poor and imperfect, and who look forward to something greater to come. Dietrich Bonhoeffer God of hope, I look to you with an open heart and yearning spirit. During this Advent season, I will keep alert and awake, listening for your word and keeping to your precepts. My hope is in you. Matthew Kelly

We are in the process of exploring the context of the birth narrative of Jesus, and we have arrived at the time of the rise of Octavian. He will lead the Roman Republic into its Empire stage. But how does he do that and how does this change the Judean context of Bethlehem where Jesus is born? Explore more about all the projects Dr. Smith is involved in:Great Commission Bible InstituteChristian Travel Study ProgramsOutreach Ministry: www.globalvisionoutreach.orgThrough the Bible: 1hour1book.comContact Cyndi Parker through Narrative of Place.Join Cyndi Parker's  Patreon Team!

God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever (1 Timothy 6:15-16). Amen.Lieutenant Lewis "Chesty" Puller was assigned to the Nicaraguan National Guard in December 1928. A few months later, Puller was leading his platoon of Marines through a dangerous mountain pass in the dense Nicaraguan jungles when rebels suddenly ambushed the Marines. The rebels attacked from all sides with machine guns and mortars. Four of Puller's men went down in the initial attack.Puller is quoted as telling his men, "All right, they're on our left, they're on our right, they're in front of us, they're behind us. They can't get away this time."Puller got his men to cover, directed their fire at the rebels, and led his Marines in a flanking maneuver that completely destroyed the rebels.Puller was surrounded by the enemy. But he wasn't afraid. He had the enemy right where he wanted them. He said at another time when his Marines were surrounded, "They've got us right where we want 'em. We can shoot in every direction now."Jesus on the cross is surrounded by his enemies. This is how King David described King Jesus being surrounded on the cross. Remember, David is accurately describing this event one thousand years before Jesus was crucified!"I am a worm and not a man, scorned by men and despised by the people. All who see me mock me. They sneer. They shake their heads. They say, 'Trust in the Lord.' 'Let the Lord deliver him. Let him rescue him, if he delights in him.' … Many bulls surround me. Strong bulls from Bashan encircle me. Enemies open their mouths wide against me, like a lion that tears its prey and roars. Like water I am poured out. All my bones are pulled apart. My heart has become like wax. It has melted in the middle of my chest. My strength is dried up like broken pottery, and my tongue is stuck to the roof of my mouth. You lay me in the dust of death. For dogs have surrounded me. A band of evil men has encircled me. They have pierced my hands and my feet" (Psalm 22:6-8, 12-16).Jesus is surrounded by everyday citizens who traveled to Golgotha's hill for a good show. Many of these are the same ones who shouted, "Crucify him! Crucify him!" earlier that morning. He's surrounded by the respected members of society – the clergymen and religious teachers. They taunt him, "He saved others. Let him save himself, if this is the Christ of God, the Chosen One" (Luke 23:35)! He's surrounded by Roman soldiers doing their jobs of killing criminals. They taunt him, "If you are the King of the Jews, save yourself" (Luke 23:37)! Governor Pilate is back in his palace. But he lets everyone know his feelings about Jesus with the sign at the top of his cross that reads, "This is the King of the Jews" (Luke 23:38).Jesus is surround by bulls, dogs, and evil men. He is surrounded by his enemies while his best friends – his disciples – have fled and are in hiding. Jesus has been spat upon, slapped, beaten, scourged, mocked, taunted, and abused in inhumane ways. Worst of all, he's crucified – the most torturous death the Romans could devise. Within the spiritual realm, he is also surrounded by his enemies of the Devil and his demons. They're all on hand to witness the death of the Son of God. Jesus is despised and rejected on every side. He looks more like a criminal than the King of kings and Lord of lords.Jesus was a King who perfectly fit God's own description of the Savior who was coming! Marvel at how precisely the prophet Isaiah describes Jesus on Golgotha's cross 700 years before it happened! "There were many who were appalled at him – his appearance was so disfigured beyond that of any man and his form marred beyond human likeness" (Isaiah 52:14). "He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not" (Isaiah 53:2-3).What kind of king doesn't have the support of his adoring public? Instead, they are mocking and ridiculing him. What kind of king has no royal vestments of his own? Jesus has no scepter except for the staff given him by jeering soldiers. He has no royal gown except for the scarlet robe draped around him by those who feigned respect. He has no crown except for the crown of thorns brutally shoved upon his head by those who made sport of him. He has no subjects unless you want to count the soldiers who spit on him, struck him with his scepter, and called out, "Hail, king of the Jews!"Jesus is surrounded by his enemies. We're there, too. It was our sins that put Jesus on the cross. We mock Jesus when we reject his words for the words of the world. We slap Jesus in the face with every deliberate sin. We beat him with our prideful thoughts, scourge him with our sharp tongues, and abuse him with our hurtful actions. We taunt Jesus every time we choose to do something other than give him the worship he deserves as our Savior and King. Lord, have mercy!Take the time to bow your head and confess your sins of putting King Jesus on the cross.Private confession.Citizens of Christ's kingdom, Jesus Christ is your King. He is the King, gracious and giving, who stayed upon the cross, though the world considered him an idiot and a failure for doing so. He stayed there. He paid there. He died there. And he won there! Jesus was surrounded. He had his enemies right where he wanted them!The enemy of sin was there on Golgotha's hill. Jesus was surrounded by sinners. These were rebelling against God's will. Mocking their Savior and crucifying the very Son of God. What did Jesus do with all that sin? He forgave it! He cried out on the cross, "Father, forgive them for they do not know what they're doing" (Luke 23:34).Jesus had sin right where he wanted. He removed it. He defeated it. Because he forgave it.The enemy of Satan was there on Golgotha's hill. Jesus was surrounded by the Devil and his demonic forces. Satan was working behind the scenes to move government leaders, religious rulers, and citizens to put the Son of God to death. This was always Satan's goal from the Garden of Eden. He knew he would one day crush the Savior's heel. He and his demons were excited to finally defeat God's Son. They couldn't defeat him with temptations in the Judean desert. Now, they imagine they can defeat him with crucifixion outside Jerusalem's walls.Even in apparent defeat, Jesus still has power over the physical and spiritual realms. St. Paul explains, [Christ] is the image of the invisible God, the firstborn over all creation, for in him all things were created, in heaven and on earth, things seen and unseen, whether thrones or dominions or rulers or authorities; all things have been created through him and for him" (Colossians 1:15-16). These thrones, dominions, rulers, and authorities are the various ranks of angels and demons. Jesus defeats the highest-ranking demon of all when he crushes the Devil's head. On the cross, Jesus' heel is crushed by the Ancient Serpent. At the same time, Jesus crushes the head of the Ancient Serpent. The Lord promised the serpent in the Garden, "He will crush your head, and you will crush his heel" (Genesis 3:15).The enemy of death is there on Golgotha's hill. Jesus is surrounded by death. Within a short time, Jesus will die and his corpse placed into a borrowed tomb. There he rests the slumber of death for three days. Then at Easter Dawn, Jesus gloriously and victoriously rises from the grave. He has defeated death once and for all. St. Paul explains, "He is also the head of the body, the church. He is the beginning, the firstborn from the dead, so that in all things he might have the highest rank" (Colossians 1:18).Jesus has his enemies right where he wants them. They can't get away this time. He wins the victory over them. Then he grants that victory immediately to the repentant thief. This was the thief who had grown silent at some point. He no longer joined in the taunts. Instead, when this thief could stand the rejection no longer, he rebuked his partner in crime, "Don't you fear God, since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong" (Luke 23:40-41).This thief on the cross knew his sinfulness. He knew he didn't deserve any kind words from Jesus. But that didn't stop him from making a remarkable prayer of faith. His words show repentance and humility. He pleaded, "Jesus, remember me when you come into your kingdom." He prayed in the name of Jesus – the One who will save his people from their sins. He prayed in the name of the Man who did "nothing wrong" – the One who is perfect and holy and who carried all wrongs, shortcomings, miscalculations, poor judgments, and alternate lifestyles – all sins on his shoulders on that cross.The thief came to Jesus, not making demands, but counting on grace. He asked only that Jesus would "remember" him, nothing more. He didn't ask for any favors. He wasn't so bold as to request a place in heaven. Only "remember." He left it solely up to Jesus to answer his prayer.Jesus answered him with those beautifully comforting words, "Amen I tell you: Today you will be with me in paradise" (Luke 23:43). Are these the words of a convicted criminal? No. These are the words of a victorious, all-powerful King. These words contain no ifs, no ands, no buts, and certainly no maybes. The King nailed to the cross, the One who looked so helpless and hopeless – this is the King who showed that even in the hour of his greatest agony, he was a King who came to give. He came to give eternal life. He came to win a home for people in paradise. He came to give forgiveness for sins. He came to reconcile humanity to God. St. Paul writes, "For God was pleased to have all his fullness dwell in him, and through him to reconcile all things to himself (whether things on earth or in heaven) by establishing peace through the blood of his cross" (Colossians 1:19-20)."Today you will be with me in paradise." Not a single person on Golgotha's hill deserved to hear such a promise. They had all been his enemies. But the Savior made that promise anyway. He promised that through faith in him as their King and Savior, he would turn them from enemies into heirs. Not a single person here deserves to hear Jesus tell us, "You will be with me in paradise." We had all been his enemies. But the Savior makes that promise anyway. He promises that through faith in him as your King and Savior, he has turned you from enemies into heirs of his paradise. He gives you this promise at the baptismal font, at the communion rail, in our Sunday School classrooms, from our pulpit, and on our deathbed. This is the promise of the King who looked so foolish on Golgotha's hill. The King who looked so weak and helpless. The King despised and rejected. The King surrounded by his enemies.In December 1950, now Lieutenant Colonel Puller was in the Battle of Chosin Reservoir during the Korean War. Puller's 1st Marine Regiment was outnumbered and trapped by Chinese forces in freezing conditions. When a subordinate reported they were surrounded, Puller replied, "We've been looking for the enemy for several days now. We've finally found them. We're surrounded. That simplifies our problem."Jesus' problem was simplified as he had all his enemies in one place at one time. There Jesus forgave sin, crushed Satan, and defeated death. He couldn't miss.Jesus gives these victories over your enemies to you now and with the promise of paradise to come. We sing of these victories today and throughout eternity in paradise. "Crown Him with Many Crowns" (CW: 341). "All Hail the Power of Jesus' Name (CW: 370). And "The King of Glory Comes" (CW: 363). Amen.The Father rescued us from the domain of darkness and transferred us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins (Colossians 1:13-14). Amen. View this sermon (with video and/or audio recording) on our website: https://www.casperwels.com/sermons/surrounded/

God's people are now in exile in the land of Babylon, which brings us to the book of Daniel, an extraordinary account of a young Judean exile who receives interpretation and prophecy from the Lord while serving foreign kings. Of particular significance in today's passage is the statue that Nebuchadnezzar sees in a dream. The statue's head of gold represented Babylon; its silver chest and arms: the Medo-Persian empire; the bronze stomach and thighs: the Greek empire; the legs of iron: the kingdom of Rome; and the mixed clay and iron feet: a continuation of Rome in later times. Finally, the rock represents the kingdom of God in Christ, as it easily destroys the manmade statue, enduring forever and spreading throughout the earth.Daniel 1 - 1:05 . 1:11Daniel 2 - 4:30 . 4:36Proverbs 26:13-28 - 16:05 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

The book of Daniel is an extraordinary account of a young Judean exile who receives interpretation and prophecy from the Lord while serving foreign kings. Of particular significance in today's passage is the statue that Nebuchadnezzar sees in a dream. The statue's head of gold represented Babylon; its silver chest and arms: the Medo-Persian empire; the bronze stomach and thighs: the Greek empire; the legs of iron: the kingdom of Rome; and the mixed clay and iron feet: a continuation of Rome in later times. Finally, the rock represents the kingdom of God in Christ, as it easily destroys the manmade statue, enduring forever and spreading throughout the earth.Daniel 1 - 1:11 . Daniel 2 - 4:43 . Daniel 3 - 16:19 . Isaiah 43:1-13 - 23:30 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Today's Scripture passages are Jeremiah 42 - 44 | Acts 17:1-15.Read by Christina Edmondson.Get in The Word with Truth's Table is a production of InterVarsity Press. For 75 years, IVP has published and created thoughtful Christian books for the university, church, and the world. Our Bible reading plan is adapted from Bible Study Together, and the Bible version is the New English Translation, used by permission.SPECIAL OFFER | As a listener of this podcast, use the code IVPOD25 for 25% off any IVP resource mentioned in this episode at ivpress.com.Additional Credits:Song production: Seaux ChillSong lyrics written by: Seaux Chill, Ekemini Uwan, and Christina EdmondsonPodcast art: Kate LillardPhotography: Shelly EveBible consultant: JM SmithSound engineering: Podastery StudiosCreative producers: Ekemini Uwan and Christina EdmondsonAssistant producer: Christine Pelliccio MeloExecutive producer: Helen LeeDisclaimer: The comments, views, and opinions expressed in this podcast are solely those of the host and/or the guests featured on the podcast and do not necessarily reflect the views or positions of InterVarsity Press or InterVarsity Christian Fellowship.

Pastor Charles Burkett shares a special message from the Book of John titled “He Must Increase.” In John 3:22–26, Jesus and His disciples are in the Judean countryside, and John the Baptist is baptizing at Aenon near Salim. A discussion rises about purification, and John's followers point out that people are going to Jesus. This moment becomes the doorway to John's humble confession that the spotlight belongs to Christ alone.

Ezra 3 opens with a magnificent statement of unity of purpose - the whole nation gathers as one man. They come to build the altar, the focus of the nation is to be as a whole burnt offering living their lives in dedicated service to their God. The returned exiles next keep the feast of booths, or Tabernacles, in fellowship with each other and in acknowledgment of Yahweh's provision of all that they had received at His bountiful hand. The building of the temple begins on the first day of the seventh month and the laying of the foundation was accompanied with great rejoicing and the singing of David's psalm of thanksgiving composed for the time when the ark was brought to Jerusalemverses 1 Chronicles 16verses8-35. The focus of this Psalm is Yahweh's "chesed" - steadfast and enduring love. Chapter 4 opens with the enemies of Judah   asking Ezra the Governor and the returned exiles to cease their work. They attempt to discourage and intimidate the builders with fear. When this doesn't work they write to the Persian king pointing out the risk to his realm should the Judean kingdom be reestablished. The adversaries rejoice when an order comes from the Persian king to cease the work. The work was halted for about 20 years and at the end of this time the Almighty stirs up two prophets - Haggai and Zechariah - to revitalise the people's spirit through several prophesies spoken in close succession. How unfortunate at the end of the chapter that unity is broken by the inability to get over "the good old days." Odious comparisons dampen ecclesial unity. Hosea 6 tells of a plea to return to the LORD who had torn Israel, but would again restore them in two days (each of a thousand years on the principle of a day for a 1,000 years- see 2 Peter 3verses8). Then in Israel's restoration under the Lord Jesus Christ - the Messiah - times of great blessing will come. Read aloud Hosea 6verses6 pause and ponder. Blessings require Israel's responding as God always desires (see Christ's comments in Matthew 9verses13). But Israel deal treacherously and even Gilead a city of the priests becomes the place of violence and robbery. Shechem another city of refuge where elsewhere in Scripture a place focussed on now a place of violence and corruption. sincerity and truth a den of robbers whose corrupt words and ways shamed this otherwise national place for dedication to Yahweh. Shechem also now becomes a den of robbing priests. Acts 23 tells of Paul before the Sanhedrin. In a similar way to when our Lord Jesus Christ appears before them, the hearing commences with an illegality from the High Priest, Ananias. That corrupt priest commands that the Apostle be smitten on the cheek - this is contrary to the Law of Moses. Paul reacts to this violation by saying that God would in His time smite the high priest. For this answer Paul is rebuked by those of the Council. The Apostle says he had not recognised the high priest. This seems unusual as in Acts 9 this high priest had given letters to Paul authorising the persecution at Damascus. Some such as Ramsay have suggested Paul's eyesight was poor, due to malaria possibly contracted on his first missionary journey. Others suggest that this is in fact a rebuttal of the high priest's right to hold that office. Paul undoubtedly had poor eyesight as many of his letters attest e.g. Galatians 6verses11. The Apostle sees the impossibility of him getting a fair trial and so he divides the Council on the question of the teaching of the Scriptures regarding the raising of the dead. Verse 8 tells us of the difference in teaching between the Pharisees and the Sadducees. Verse 10 informs us that the disagreement became violent. Paul is once again rescued. Paul's sister's son learns of a plot to assassinate Paul and informs the chief captain. The chief captain immediately responds by sending Paul to Felix the Roman Governor in Caesarea with a heavily armed escort - a journey of two days. This heavily armed company carry with them a letter explaining why the Chief Captain has taken these measures. Chapter 24 speaks of Paul before Felix and of the flattering orator the Jews hired to prosecute the Apostle. The Apostle defends each charge magnificently. Paul points out that he came to Jerusalem for worship and to bring charitable gifts for his nation. The aged Apostle also is a Pharisee. The Pharisaic teachings were an allowable teaching among the Jews. Felix finds himself in a difficult place having some understanding of the teachings of the Way (an early name for believers in Christ Jesus). Felix detains Paul not wanting to fall out of favour with the Jews. Paul is provided with protection and liberty. Having heard of Paul's bringing charity to his fellow Jews Felix hopes to secure a bribe. Felix becomes very disturbed knowing that since he understands the reality of the coming judgment and that he would be subject to the judgment of God. Felix's life makes it certain that he will be rejected when that judgment comes. After two years Rome replaces Governor Felix with Governor Festus. Festus maintains Paul's imprisonment to please the Jews. Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow 

The discovery of a dam in Iron Age Jerusalem speaks highly about the Judean state's ability to organize public works projects to meet evolving public needs. The fact that they put their capital in Jerusalem in the first place, where the only water is underground, also says something about their, umm, common sense. Still, if its the view you're after, there's no better place!

Acts 11 commences with Peter being caused to justify why he baptised Gentiles. We next have a description of the progress of the truth in Antioch in the province of Syria, where believers were first derisively called 'Christians'. One of these faithful believers is a prophet named Agabus. He prophesies of a great famine that would affect the entire Roman world. The disciples of Antioch start a fund to help Judean believers, who were greatly affected and in dire need. In Acts 12 Herod Antipas kills the Apostle James - the year was AD 44. Seeing how much this delighted the Jews Herod has Peter arrested for execution after Passover. Despite being securely chained between guards the angel of the Lord causes a deep sleep to overcome the guards and releases Peter. Peter proceeds to the house where the ecclesia is gathered to pray for his deliverance. A maid named Rhoda answers the door and runs to tell the disciples that Peter was outside. Rhoda is told that she must be mistaken. The disciples say that it must be Peter's "messenger" (Greek angelos- angel). Peter is admitted to the house and he recounts how he had been delivered. James, the half-brother of Jesus. was informed and told Peter to secretly depart to a different location where he cannot be found. Herod kills the guards (verses 20-23). The chapter concludes with an account of Herod's narcissistic claims and his being smitten with dysentery by the angel of God and Herod dying verses 20-23. Nonetheless the Word of God exceedingly prevails.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow

Happy Wednesday, friends!

A watchman who fails to sound the alarm bears responsibility for what follows. This sobering truth frames Ezekiel chapter 33, where God reestablishes the prophet's role as Israel's spiritual sentinel while marking a crucial turning point in the book.After 32 chapters dominated by pronouncements of judgment against Jerusalem and surrounding nations, God begins to shift toward a message of restoration. The timing is perfect—the people have finally reached rock bottom, acknowledging their sin and questioning their very survival. It's in this moment of desperation that God reveals His heart: "I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live."This chapter unpacks several vital spiritual principles. First, the responsibility of spiritual watchmen to discern and warn about approaching dangers. Whether ancient prophets or modern church leaders, God holds accountable those tasked with protecting His people from false teaching and spiritual compromise. Second, God's consistent character across both testaments—His judgments are always redemptive in purpose, designed to bring people back to Himself. Three times in a single verse, He urges His people to "turn back"—the Old Testament equivalent of repentance.God also addresses the faulty perception that He's unfair in His judgments. He makes clear that neither past righteousness nor past wickedness ultimately determines one's standing; what matters is one's current orientation toward Him. By addressing the primarily Judean captives as "the house of Israel," God also subtly affirms the unity of His covenant people, challenging any attempt to create ethnic distinctions within His redemptive plan.This powerful chapter bridges judgment and hope, revealing that even God's most severe discipline aims at restoration. What dangers might be approaching your spiritual community? And more importantly, who's watching the walls?Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

I remember standing in the Judean desert one hot afternoon, the kind of heat that presses down on you until your breath itself feels heavy. i remember one August in the mid of summer it reached 125 F. was very Hot and Dry with no wind. The desert has a way of stripping away illusions. In the West, you often imagine spirituality as something decorative, beautiful church buildings, air-condition, some churches i visited so freezing cold inside the church, full of inspiring worship music, or even neatly organized devotional books. But in the Middle East, faith was born in the desert. The wilderness was not decoration; it was the proving ground of trust. The barren landscape taught the early followers of God that survival itself depended on Him. The Aramaic word for today is ܢܣܝܘܢܐ (nesyona), meaning “test, trial, or proving,” from the Semitic root (ܢܣܝ) NSY, which carries the sense of being lifted up and examined to reveal what lies beneath. This word does not mean temptation in the sense of being seduced to sin, as many Western readers imagine, even the translation in the Lords prayer do not put us in temptations is a wrong english translation, the Aramaic word (nesyono) meaning "test, trial or proving" and not exactly temptation, but rather a test of character an opportunity for faith to be proven genuine. In early Syriac Christian writings, nesyona was the word used for the challenges that believers endured, not as punishment but as refinement, like gold tested in fire. Like Abraham in Genesis 22 wanted to sacrifice his son Isaac on Mount Moriah the Old testement word is (nesyono), i made a compete lecture about it in Twins Biblical Academy. Scripture itself illuminates this beautifully. In Matthew 4:1, we read: “Then Jesus was led by the Spirit into the wilderness to be tempted [tested] by the devil.” In Aramaic, this would have been nesyona a testing that revealed the strength of His obedience to the Father. Likewise, in James 1:2–3, we are told: “Count it all joy, my brothers, when you meet trials [peirasmois in Greek, nesyone in Aramaic] of various kinds, for you know that the testing of your faith produces steadfastness.” To an Eastern mind, trials were not interruptions of life but the very soil in which faith was meant to take root and grow. For your life today, the wisdom of nesyona speaks a liberating truth: your trials are not random punishments, nor are they meaningless disruptions. They are moments when your trust in God is being drawn out, revealed, and strengthened. Every trial that comes and every hardship will direct you to walk back into your path, like the paths of righteousness in the desert. Just as the desert pressed Israel to depend on manna and water from the Rock, your struggles press you to lean not on your own resources but on the living God. Instead of asking, “Why me?” the better question is, “What is God revealing in me through this nesyona?” The wilderness, though harsh, is where faith matures into steadfastness of trusting your creator. So when you face trials whether they are disappointments, hardships, or seasons of uncertainty remember that God is not absent. He is present in the testing, refining your heart, shaping your character, directing your path and preparing you for fruitfulness that could never grow in comfort alone. For more treasures of Aramaic words, biblical culture, and discipleship insights, visit www.twinsbiblicalacademy.com

A thunderous voice cries out from the Judean wilderness, calling an entire nation to turn back to God. John the Baptizer, the last of the rugged Old Testament prophets, confronts the corrupt religious leaders and urges repentance. Jesus appears and, despite being our sinless Savior, wades into a pool of our sins and submits to John's baptism to fulfill all righteousness. Join us as we witness the incredible moment when the heavens open and the Holy Trinity is revealed at the Jordan River.  The Rev. Matthew Kusch, pastor of King of Glory Lutheran Church in Elgin, IL, joins the Rev. Dr. Phil Booe to study Matthew 3.  To learn more about King of Glory, visit kogelgin.org. The Gospel of Matthew bridges Old and New Testaments, presenting Jesus as the promised Messiah who fulfills the Law we could never keep and establishes His kingdom of grace for all nations. Written by a tax collector transformed by pure grace, Matthew reveals Christ as the true Son of David and Emmanuel (God with us) who challenges us with the crushing demands of the Law in His Sermon on the Mount to the sweet comfort of the Gospel in His death and resurrection. From royal genealogy to glorious resurrection, this verse-by-verse study proclaims the One who conquered sin, death, and the devil for us, now delivering forgiveness, life, and salvation through Word and Sacrament as He remains with His church always, even to the end of the age.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

An itsy bitsy seal impression with the name of a Biblical figure raises the perennial question, was Judah robust and bureaucratic, or was it tiny and only occasionally literate? How robust do little tiny statelets get anyway? More importantly, was king Josiah really the Brian Cashman of Levantine kings?

For the fourth time since this war began, I'm returning to the war effort, not just to protect our people in the Judean hills to ensure an Oct. 7th doesn't happen here, but to be part of something far bigger…Join Our Whatsapp Channel: https://chat.whatsapp.com/GkavRznXy731nxxRyptCMvFollow us on Twitter: https://x.com/AviAbelowJoin our Telegram Channel: https://t.me/aviabelowpulseFollow us on Instagram: https://www.instagram.com/pulse_of_israel/?hl=enPulse of Israel on Facebook: https://www.facebook.com/IsraelVideoNetworkVisit Our Website - https://pulseofisrael.com/Donate to Pulse of Israel: https://pulseofisrael.com/boost-this-video/

Ordinary Judean families cry out under crushing debt, famine, and heavy Persian taxes, while their own nobles and officials exploit them for profit. Nehemiah responds with righteous anger, confronting the elites in a public assembly and demanding immediate restitution. He calls them back to God's Law, reminds them of their covenant duty, and sets the example himself when, as Governor over Judea, he refuses the governor's food allowance and instead provides for many out of his own wealth.  The Rev. Stewart Crown, pastor of Trinity Lutheran Church in Palo Alto, CA, joins the Rev. Dr. Phil Booe to study Nehemiah 5.   To learn more about Trinity Lutheran, visit trinitylutheranpaloalto.com. From rubble to renewal, Nehemiah shows how the Lord rebuilds not just walls but hearts. Brick by brick and prayer by prayer, we follow God's people through repentance, courageous leadership, fierce opposition, covenant renewal, and joyful dedication. This verse-by-verse series keeps Law and Gospel front and center, tracing the story from burned gates to the greater Builder — Christ Jesus — who secures a city that cannot fall. Expect honest history, practical application, and the steady comfort of God's promises when the work is heavy and critics are loud. Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

I remember standing on the edge of the Judean wilderness, where the rocky cliffs fall sharply into dry wadis, and the silence feels heavier than words. As a tour guide, I often see visitors surprised by the vast emptiness of this land—no shade, no streams, only desert winds and the relentless sun. In the Western imagination, a desert is often a place of desolation and abandonment. But in the Semitic mind, the desert was not a place to fear—it was a place of encounter. In the Western world, silence is often seen as the absence of sound, a void to be filled with activity, music, or words. But in the Semitic world, silence carries weight and depth—it is not emptiness but presence. For our ancestors in faith, silence was not simply the lack of noise but the fertile ground where God's word could take root and bear fruits. Today's Aramaic word is ܫܬܝܩܘܬܐ (Shtiqotho), meaning “silence” or “stillness.” It comes from the root sh-t-q, which implies both quietness and attentive waiting. In Hebrew, its cognate shetīqāh carries the same idea. But in Aramaic, silence was not passive—it was active listening, a disposition of the heart that makes space for divine encounter. This is why early Syriac monks described their discipline of silence not as withdrawal but as “guarding the tongue so the heart can speak.” To practice Shtiqotho was to allow the soul to lean into God's whisper. Consider Habakkuk 2:20: “But the Lord is in His holy temple; let all the earth keep silence (הַס) before Him.” In Aramaic thought, this was not a command to stifle yourself but an invitation to reverence. When Yeshua stood before Pilate, accused and mocked, His silence was not weakness but profound testimony. His Shtiqotho revealed His authority and trust in the Father's plan. Likewise, in 1 Kings 19, Elijah did not find God in the earthquake or fire but in the qol demamah daqqah—the “still small voice,” which an Aramaic hearer would understand as the voice that is only discerned in silence. Now consider your own life. In Western culture, we often equate faith with constant speech—more prayers, more songs, more activity. But perhaps God is calling you into Shtiqotho , to rest from endless striving and rediscover that He is God in the stillness. When you embrace holy silence, you are not withdrawing from God but drawing nearer to Him. In silence, anxieties settle, distractions fade, and your spirit begins to hear the gentle leading of the Shepherd. Silence does not diminish faith—it sharpens it. So today, allow yourself a few moments of Shtiqotho. Step away from noise, resist the urge to fill every gap, and let God's voice speak into your stillness. It is in the quiet spaces that transformation often begins. And if you would like to continue exploring how Aramaic words unlock the richness of Scripture and reshape discipleship. www.twinsbiblicalacademy.com 

The Wilderness: Midbaro (Dbar) I remember sitting in the desert near Jericho, watching the sun set over the Jordan Valley. The land seemed endless, dry, and silent, and I thought of the generations who wandered here prophets, exiles, and pilgrims who learned that life in the wilderness was not wasted time but the very place where God reshaped His people. To the Western mindset, a desert is a barren land to be avoided, a symbol of emptiness and lack. But in the Middle Eastern imagination, the desert is the classroom of God, a place of encounter, purification, and transformation. The wilderness strips away distractions until you hear only the voice that matters. Today's Aramaic word is midbaro (Dbar), meaning “wilderness” or “desert.” Its root d-b-r carries multiple shades of meaning, including “to lead” and even “to speak.” This linguistic overlap is not accidental: in the Semitic world, the desert is where God leads (dbar) and where God speaks (dabar in Hebrew). The wilderness is not silence but the very theater of divine revelation. For those shaped by Greek or Western thought, revelation is often tied to temples, libraries, or polished sermons. But for the prophets of Israel and the early followers of Yeshua, revelation often came in the lonely windswept valleys of the desert, where the only sound was the whisper of God. Consider Deuteronomy 8:2, where Moses reminds Israel: “Remember how the Lord your God led you through the wilderness (בַּמִּדְבָּר / bammidbar) these forty years, humbling you and testing you to prove your character.” In Aramaic, the word dbar would have resonated deeply—it was not just the place of testing but also the place of voice, the arena where Israel learned dependence and covenant faithfulness. Yeshua Himself chose the dbar—forty days in the Judean wilderness—to confront the Adversary and to affirm His identity as the beloved Son. For Him, the wilderness was not an accident but a preparation. Judean Wilderness near Jericho Now think of your own journey. You may see seasons of dryness, silence, or waiting as wasted time. Western culture tells you that productivity and success are the only measures of meaning. But in God's eyes, your dbar seasons are sacred. These are the places where distractions are peeled away, where old idols are burned off, and where your ears learn to recognize the Shepherd's voice. If you are walking through a wilderness right now, do not despise it. The dbar is where God both leads and speaks, where He forms your character so that you can carry His presence with strength into the promised land of your calling. So today, embrace your wilderness moments as holy ground. Do not rush past them or curse their silence. Instead, listen—because the desert is not empty, it is filled with the voice of God. He is leading you in your dbar, and He will speak to you there. If you want to continue exploring how Aramaic words open Scripture with new light and meaning, I invite you to journey deeper at www.twinsbiblicalacademy.com #AramaicWisdom #BiblicalHebrew #MiddleEasternChristianity #TwinsBiblicalAcademy #JesusThroughMiddleEasternEyes #SemiticRoots #DailyDevotional #DesertFaith #JudeanWilderness

In the 8th chapter of Ezekiel, the typical Son of Man, the prophet is taken by way of vision, or literally, to the temple to see the great abominations being practiced. On the north side of the house i.e. the Temple stood a great idol. Worse yet follows when Ezekiel sees women in the temple worshiping Tammuz. In Babylonian mythology the mother god begets the trinity (read Alexander Hyslop's "The Two Babylons"). Worse yet follows when the prophet next is confronted by the High Priest and the 24 orders of the priesthood outside the eastern side of the house worshiping the sun. The vision portrayed in this chapter highlights the depths to which Judah had progressively sunk in its idolatry - originally introduced by Solomon to please his foreign wives. This is an example of what the Apostle Paul speaks of when he says in 1 Corinthians 5 verses "a little leaven leavens the whole lump". In Luke 4 we have the account of Jesus in his hometown of Nazareth. Before this we read of our Lord Jesus Christ returning triumphant from his three-fold temptation in the Judean wilderness. Jesus was, as Hebrews 4 verses 15 tells us, tempted in all points as we are BUT without sin. These three points of temptation are verses 1) the lust of the flesh; 2) the lust of the eyes; and 3) the pride of life (see 1 John 2 verses 15-17). But our Lord overcame by the Word of God (Revelation 19 verses 11-16). All of Jesus' rebuttals of his temptation come from the book of Deuteronomy chapters 6 and 8. Verse 14 tells us that Christ's ministry begins in the power of the spirit of God. This verse and verse 15 cover a period of 4-6 months from has baptism and his first visit during his ministry to Jerusalem described at the end of John 2. To Galilee Jesus goes to fulfil the prophecy of Isaiah 9 verses 1-7. On the Sabbath day in Nazareth Christ begins to preach starting with Isaiah 61 and reading the first one and a half verses, finishing with the words "to preach the acceptable year of the LORD". Then our Lord closed the scroll and sat with his announcement that those words were fulfilled that day. On being invited to speak he tells them that they will not accept Jesus. When our Lord Jesus finds opposition to his teaching and says that since no prophet has ever been accepted among his own people. For that reason, our Lord declares, Elijah's and Elisha's missions were with those Gentiles to whom those prophets were sent by God. The citizens of Nazareth then attempt to kill Jesus intending to cast him from the Precipice. But Jesus uses the power of the spirit to pass safely through their midst. It was just as he reveals in John 7 verses 34, "where I am you cannot come". In the synagogue Jesus cures a man with a sick mind. Next, whilst our Lord, is in Capernaum he cures Simon Peter's mother-in-law. Many other cures follow, and our Lord's preaching continues throughout Galilee. If we follow Luke's account other than the few events recorded at the beginning, and the time of his crucifixion, we would think that Jesus didn't go to Judea. The reason for this was, largely, Christ's acceptance in Galilee and his rejection in Judea.

Episode: In this second of our “Second Temple Series,” Mary Buck discusses the Neo-Babylonian period. Of particular interest is the impact of the Babylonian Empire on the Kingdom of Judah. Babylonian Period. This short-lived "flash-in-the-pan" empire has an outsized impact on history. Learn how and why in this episode! Key BCE dates discussed: 627 - Nabopolassar (rebels against Assyria) 612 - Nineveh falls, capital moves to Haran 606 - Nebuchadnezzar II (famous from Daniel, etc.). Egyptians and Assyrians unite against Babylon. Battle of Carchemish - Nebuchadnezzar II defeats the Assyrian-Egyptian coalition. 605 - Nebuchadnezzar II pursues Egyptian army back to the brook of Egypt. (but don't take territory there) 599-597 - Jehoiakim rebels against Babylon (dies in 597), then Jehoiakin exiled to Babylon. Finally, Zedekiah appointed as vassal king. 588 - Judah relies on Egypt to resist Babylon 587/6 - Nebuchadnezzar II returns to Jerusalem a final time, laying siege to the city. Jerusalem falls, partial deportation. 586-573 - 13yr. siege of Tyre. 549 - Cyrus the Great comes to power in Elam 538 - Fall of Babylon (without battle?) Other references:  Al-Yahudu tablets - over 100 cuneiform tablets about the lives of Judean exiles, in the Bible Lands Museum (Israel) Ration texts related to Jehoiakin and his five sons Host: Mary Buck is hosting this series!! Listen to the Assyrian episode HERE. Image Attribution: By Robert Koldewey (10 September 1855 – 4 February 1925) - Die Tempel von Babylon und Borsippa : nach den Ausgrabungen durch die Deutsche Orient-Gesellschaft, 1911, Public Domain, https://commons.wikimedia.org/w/index.php?curid=87505819 Give: Visit our Donate Page if you want to help Biblical World and OnScript continue by becoming a regular donor.

In today's Gospel Spice lesson, Stephanie Rousselle takes us on a historical journey to frame the Old and the New Testaments, the 400 years between Malachi's time until the arrival of John the Baptist. This period, often referred to as the "intertestamental period," spans remarkable historical developments that are essential to understanding the world Jesus was born into. Imagine living in our day and age, but having no idea of what happened to our country, world, and culture in the last 400 years. Imagine that the latest “news” you have date back from the 1620's or so. Would this affect our understanding of our day? In the same way, we cannot cut 400 years of Jewish history, and assume we lose nothing. Malachi delivered his message around 420BC; John the Baptist. Malachi's successor called to “make a highway in the wilderness” to proclaim the arrival of Messiah, came onto the Judean scene in the 20's AD. But Scripture is silent about this span of time. These "400 years of silence," as they are often called, were not so silent politically, religiously, and socially. By studying the events during this time, we gain insight into how the world was meticulously prepared for Jesus's arrival. While these events are not recorded in the Bible, they hold much significance to know Christ more. Beginning with Alexander the Great's conquest in 333 BC, the world saw Greek culture and language take hold, influencing many aspects of life, including the translation of the Hebrew Old Testament into Greek, known as the Septuagint. This was pivotal, as it allowed for greater access to the Scriptures and laid the foundation for the New Testament to reference these texts. The era is ripe with hostile dynamics between the Hellenistic influences from Greece and the resistance that arose from the Jews, who sought to preserve their traditions. This tension is encapsulated in the Maccabean Revolt led by Judas Maccabeus, a significant event that ultimately led to the celebration of Hanukkah. Another important theme from this period is the rise of different Jewish sects, such as the Pharisees, Sadducees, and Essenes. These groups played crucial roles in the religious landscape of Israel and were directly involved in the societal structure during Jesus's time. These historical layers formed a backdrop against which God chose to reveal His Son. The development of Greek as a universal language and Roman infrastructure, like roads facilitating trade and communication, enabled the rapid spread of the Gospel. Our historical exploration ties to biblical prophecy, specifically how this time fits into Daniel's prophecy of seventy weeks. This provides an eschatological perspective to the discussion. Understanding these details, as part of grasping the broader biblical narrative, challenges the modern tendency to focus solely on personal applicability of Scripture without considering its historical and theological context. Our lesson is an invitation to (re)discover this rich tapestry of history. We encourage you to use the Gospel Spice workbook and additional resources provided to further explore this period's influence on Jesus's earthly ministry and its legacy in the New Testament church. DISCOVER THE GOSPEL SPICE MINISTRIES The Gospel Spice Podcast is part of a larger range of tools given to you by Gospel Spice Ministries. In a nutshell, we exist to inspire Christ-followers to delight in God. In more details: we provide resources to empower Christian leaders across generational, social, ethnic and geographical boundaries towards more intimacy with Jesus Christ and discipleship effectiveness through a Biblical Christocentric foundation. The Gospel-Spice Ministries provide a safe environment for spiritual and community growth empowering people to know Christ more intimately, serve one another more powerfully, and reach the world for Jesus. PLAY IT FORWARD by SHARING the link with friends and family. PRAY IT FORWARD by praying for us and those you share it with! PAY IT FORWARD!! Would you consider supporting this show today to help others enjoy it for free? It comes to you completely free, but is labor-intensive to produce, and we want to keep putting it in the ears of people! Gospel Spice Ministries is a non-profit organization registered under the tax-exempt 501c3 status. Your donations are tax-deductible under IRS Section 170. We want to be the best possible stewards of your financial support. All donations above our minimal operating costs go to Christian organizations fighting human trafficking. Go to gospelspice.com for more, and go especially to gospelspice.com/podcast to enjoy our guests! Interested in our blog? Click here: gospelspice.com/blog (*ListenNotes ranking, 2023) You are invited to join us on the Gospel Spice Prayer Bible Study, titled "The heart behind prayer" starting September 20, 2025! Details and registration here: https://www.gospelspice.com/prayer  There are a few things in our Christian life that we know we should do more, or at least better – and prayer just might top the list. Prayer is a mystery. Why would a conversation with a human have any influence on God's eternal, sovereign plan? It defies logic, and beckons love. How can God, the Almighty Lord of Hosts, be this close, this personal? It defies understanding, and beckons involvement. But, lack of time, inspiration, and discipline, combined with the ruthless tyranny of our busy lives, push prayer to the periphery, to the “one day I'll get to it” pile. And yet, we can excel at what we endeavor to undertake. So, why isn't prayer more of a spiritual priority? Could we develop a mindset around prayer that made it attractive, inspiring, even maybe delightful? What if we attuned our spiritual ears to listen to God, and our spiritual eyes to see His provision? As an unassuming student, I'm going to humbly offer to share the little I have learned from others about the joy of prayer. I will give us theology, practical tips, and useful resources, sharing what works for me as we, together, learn to pray. If you find prayer intimidating, or if your lack of prayer makes you feel guilty or “less than,” then this is the place for you! If you have been a student of prayer for many years, this is the place for you too! If you have breath in your lungs, then prayer can become one of the deepest joys of your day. Don't miss out! A PERSPECTIVE ABOUT PRAYER To pray is to believe that God not only hears, but that He responds. It is to stand in the gap for a broken world, wielding the authority of Christ, empowered by the Spirit, and trusting in the goodness of the Father. The question is not whether prayer works, but whether we are willing to pray the kinds of prayers that invite God's Kingdom into the darkest places of the earth—and of our own hearts. We may never fully understand the mechanics of prayer, or how it intersects with God's sovereignty, but we are not called to understand everything. We are called to be faithful. And faithfulness means showing up—in prayer, in persistence, in expectation. So today, let us pray not only for the comfort of our hearts, but for the transformation of the world. Let us take our place as image-bearers, co-laborers, and co-heirs. Let us believe that God is still listening—and still acting. Because He is. There's only one way to find out what might happen when we truly pray like this. Let's begin. THE MINDSET BEHIND THIS COURSE Before we begin, let me tell you the obvious: I don't really know how to pray. I'm a humble student and absolute beginner at the holy endeavor that is prayer. So, this course isn't really about what I've learned, or any wisdom I might have gathered. But, I've sat at the feet of many prayer warriors over the decades, through books and teachings. So, I'll share what I learned from them. Humility is going to be our primary heart posture! With each lesson, I will offer a few thoughts, practices, and ideas – with much humility, and not taking myself too seriously. I will also share her favorite books and resources about prayer. FInally, I will introduce you to some of the most influential prayer warriors of our history as the Body of Christ. Most importantly, I will invite YOU to pray! Learning to pray comes from praying. Our humble ambition is to inspire you to pray, and to give you a few tips on how to do that. Then, it's up to you! Prayer is a lifelong endeavor. Let's make it delightful together! So, let's get started. Support us on Gospel Spice, PayPal and Venmo!

In chapter 13 of 1 Kings we read of two prophets and Yahweh's denouncement of Jeroboam's altar and himself. God sent an unnamed prophet from Judah to prophesy what Josiah would do some 350 years later. As king Jeroboam stretched forth his hand to order the arrest of the dissident prophet he was struck with leprosy. Jeroboam had to plead for healing, which he was granted. The Judean prophet had been commanded by God to return immediately after the denunciation of Jeroboam and the prophecy that men's bones would be burnt on the altar by a man named Josiah. But the old prophet was beguiled into accepting hospitality from another unnamed prophet. While at the meal table the latter prophet told of the doom awaiting the Judean prophet. When the Judean prophet was returning to his home town he was met by a lion which slew him. The lion stood by his carcass. The Judean prophet's ass was not harmed by the lion. The ass remarkably did not flee but also stayed near the body of the slain prophet. The old prophet from Israel heard of these incredible signs and went and took the body of the Judean prophet and buried him in his sepulchre. The lying prophet from Israel commanded his sons that upon his death he should be buried in the same location as the Judean prophet. Although the punishment for the lying prophet seems severe Yahweh cannot tolerate falsity, especially when the impostors claim to be speaking the LORD's word. Deuteronomy is full of God's opposition to these liars as also we have seen in our readings in Jeremiah. What a wonderful record is contained in the 39th chapter of Jeremiah. It delivers the final judgment on the wicked Zedekiah - the day had come when iniquity had an end. That end came in the overturning of the kingdom of Judah. We are told that Jeremiah was saved by Royal command from Nebuchadnezzar. We note that Rabmag was present when Jerusalem fell. Rabmag was a title meaning "the chief of the Magi" and belonged to Daniel himself. Likewise Ebed-melech was delivered due to his trust in God Almighty, and his kindness to Jeremiah. As God had promised Ebed-Melech through Jeremiah the prophet. No doubt Daniel ensured that both Jeremiah and Ebed-Melech were rescued. Our 13th chapter in Mark tells us of the Olivet prophecy. Jesus, in response to his disciples pointing out to him the magnificence of the temple precinct, tells them all stones of that Temple will be overturned. Peter, James, John and Andrew ask him three questions in verse 4; which he answered in the subsequent verses to 27. Verses 5-13 answer the first question and the concluding statement was relevant to that generation, and for all time - the one who endures to the end will be saved. The 14th to the 23rd verses link the prophecies of Daniel 8 and 9 to our Lord's message. They have special reference to the Roman desolation of Jerusalem that would be fulfilled in the overturning of Zion by the emperors Vespasian and his son Titus in AD 70. The following 4 verses relate to the interval from then until Israel's regathering and national identity in 1948. This is outlined in the parable of the fig tree from Vv28 to 31. An exhortation to watchfulness is from verses 32-37. These final verses should be slowly read aloud by each of us as we meditate the message for the need for each of us to ready ourselves for our Lord Jesus Christ's coming. https://christadelphianvideo.org/christadelphian-daily-readings/

What a tragedy confronts the reader in Solomon's defiance of Yahweh's instructions. The record tells us of the foreign wives who corrupted the king (see Nehemiah 13 verses 25-27). Deuteronomy 17 had commanded the kings to write a personal copy the law, which contained commandments on the very matters Solomon contravened - see verses 14-29. And so the kingdom, to a large extent, would be torn from Solomon's son - Rehoboam. The circumstances of the rending of the civil fabric of Israel's society are described in the bulk of the chapter. The kingdom would pass to a diligent, but ambitious servant of Solomon's - whose name was Jeroboam. When this man came to the throne of Israel, also called Ephraim and Samaria he was to set up an idolatrous rival system of worship and is frequently called "the man who made Israel to sin". Solomon's death is recorded and his actions are said to have been written in "the Acts of Solomon".Jeremiah warns the vacillating king Zedekiah to obey his divine Sovereign. The corrupt and vacillating king is told that Judah would receive no help from Pharaoh's army who had returned to Egypt. Chaldean captivity was inevitable and the king and his realm were instructed to submit to Babylon's authority. The Judean princes plot Jeremiah's imprisonment on the false charge of treason, ie supporting the Chaldeans. The prophet is shamefully beaten and imprisoned. Zedekiah sent for Jeremiah and the king, who was fearful of his nobles, and secretly questioned him. However, Jeremiah pleads to be spared by the king. Zedekiah places the prophet in custody and commands that he receives a daily ration of bread from the city's bakery. Jeremiah in his sufferings is a remarkable servant of God and a type of the suffering servant - the Lord Jesus Christ. In the 11th chapter of Mark we read of Jesus' triumphal entry to Jerusalem. He rode on a donkey, a colt the foal of an ass, in fulfilment of the prophecy of Zechariah 9 verse 9 and also that of Genesis 49 verses :10-12. It was an animal that had never been ridden. It seems to suggest that our Lord Jesus would be the ruler/rider of the Gentiles. The crowds strewed their clothes and palm branches before Christ's path, and shouted, 'Hosanna' (save now) as the prophecy predicted. We are additionally told they recited Psalm 118 verses 26. It is recommended that we read Psalm 118 verses 19-29 and meditate on the many messages from that Hallel - or Passover Psalm - this being Passover time. As it was late, our Lord and his Apostles headed to Bethany. The next morning, as they left Bethany, Jesus saw a fig tree that showed promise of early fruit; just like Israel, whose symbol that tree was. But finding no fruit on the tree our Lord cursed it. It was like the fruitless nation: Matthew 21 verses 43 - read and consider the context of these words. That day Jesus cleanses the temple from corruption - the second time see John 2 verses 13-17 this was first done three and a half years earlier at the commencement of our Lord's ministry. That evening Christ returns to Bethany. The next morning the disciples were amazed at the withered tree and our Lord uses the opportunity to tell the power of persistent prayer. Jesus' foes were confounded the following day by his masterful answer on the source of his authority.More here https://christadelphianvideo.org/christadelphian-daily-readings/

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Shmuel, currently the Director of Lech L'cha Discipleship Ministry, served as the Associate Pastor of Adonai Roi (The Lord is My Shepherd) Congregation before joining the team of Lech L'cha. Shmuel was born in Tel Aviv to Jewish parents who immigrated to Israel fromIndia. He attended a Messianic Congregation for much of his childhood,and became serious about his own faith when he was 15 and, at a youth camp, decided to give his life to the Lord.After graduating from high school, he served as a combat medic in the Israeli army on the Golan Heights and in Lebanon. Later, while majoring in Geography at Tel Aviv University, Shmuel was drawn to serving in summer camps with a strong aspiration to reach out to youth - knowing how important it is for this age group to have someone to challenge them in the Lord.  After working for several years in security for El Al (Israeli Airlines) and the Israeli Consulate in New York, Shmuel returned to Israel and began attending Adonai Roi Congregation in the spring of 2003. That same year, he was invited to become the Youth Pastor. Through meetings with other youth leaders from different congregations around Israel, Shmuel met Suzie, who is also a native-born Israeli. In 2006, they married and currently have four children: Together they continued to be involved in leading youth and young believers in the inter-congregational youth group Neged Hazerem (Against the Flow) gathering the youth of multiple congregations together for weekly events. They were also actively involved in Katzir (The Harvest) organizing nationwide youth camps. Shmuel and his family moved to Yad Hashmona, a Messianic village in the Judean hills a few years ago, and they are blessed to have him serve in Lech L'cha. Shmuel's passion is to disciple the next generation of believers in Israel, equipping them to continue in their God-given callings.

Garth Heckman The David Alliance TDAgiantSlayer@Gmail.com  Do you want to change the world? Heck if you just want to change yourself… It doesn't take much actually, all you gotta do… all you gotta do is simply be willing to tick people off - pretty much every day. If you can handle that you are on your way…. And thats where were going today.  World-changing leaders, by their very nature, disrupt the status quo and challenge existing norms. This often leads to strong reactions, and anger can be a common response. Here are five main reasons why world-changing leaders make people mad: Threat to the Status Quo and Established Power: World-changing leaders often advocate for radical shifts in societal structures, economic systems, or deeply ingrained beliefs. This directly threatens individuals and groups who benefit from the current system, hold power within it, or are comfortable with the familiar. Their anger stems from a perceived loss of control, privilege, or stability. Who was most mad at Jesus? The pharisees… and they had the power. They made the money, they called the shots. Jesus wasn't just a threat to their Judean belief system, he was a threat to their power. They could no longer make money at the temple courts if Jesus keeps tipping over tables. The pharisees no longer had sway over the people as long as they were enamored by Christ teaching… the status quo had to go if you were a follower of Christ.  Uncertainty and Fear of the Unknown: Change, especially on a grand scale, inherently brings uncertainty. People are often resistant to change because it pushes them out of their comfort zones and into unfamiliar territory. The visions of world-changing leaders can seem daunting, unrealistic, or even dangerous to those who prefer predictability and fear the potential negative consequences of such profound shifts. This fear can easily manifest as anger or resentment. When a husband becomes sober all to many times the wife leaves him and marry's another alcoholic… why? She doesn't know how to live with a sober husband and the fear is to much to handle.  Challenge to Personal Beliefs and Values: Many world-changing leaders challenge deeply held cultural, religious, or personal values. When a leader proposes ideas that contradict what people believe to be fundamentally right or true, it can feel like a personal attack. This can provoke a strong emotional response, including anger, as individuals feel their identity and moral framework are being undermined. You may be to young to remember this, but when drums were introduced into the church worship service it split congregations. People would comment that if they wanted drums they would go to the bar… The values and beliefs were that this is corrupt music, it is sinful. But many pastors knew that to reach the lost they needed more contemporary music… HOW RADICAL RIGHT?    Disruption of Personal Comfort and Routine: Even for those who might agree with the ultimate goals, the process of world-changing transformation can be disruptive to daily life and established routines. It might require significant personal sacrifice, adaptation, or a re-evaluation of how things are done. This inconvenience and the effort required can lead to frustration and anger, especially if people feel the change is being imposed upon them without their full consent or understanding of the immediate personal cost. Lets say you are 50 years old and you really have not done anything to prepare financially to retire… but now you are. You put your wife and yourself on a strict budget and you start investing monthly… but your wife is used to shopping, and spending and getting what she wants… its a disruption to her normal life.  Or a wife wants to grow spiritually with her husband. She wants him to be the spiritual leader… she wants to get up early and read and pray with him… uhm… can anyone say disruption?  Perceived Arrogance or Unrealistic Expectations: Visionary leaders often possess immense self-belief and an unwavering commitment to their goals. While this can be inspiring to some, it can also be perceived as arrogance or a disregard for practical realities by others. When their ambitious visions face setbacks or prove difficult to implement, those who were skeptical can become angry, viewing the leader as detached from reality or overpromising. Furthermore, if the leader pushes people too hard or has unrealistic timelines, it can lead to burnout and resentment among followers. One of the most arrogant things Jesus said to the pharisees was if you destroy this temple I will rebuild it in 3 days. John 2:19.  How cocky… how ridiculous and how Right he was.  But not everyone will see it.  Look if you want to change the world or again just yourself - ask God to give you the strength to do just that regardless of what people think. 

Today we discuss 4 topics.1. The identification of the Temple altar as a historic site of sacrifice.2. The image of the palm tree as a Judean royal symbol3. Interesting Hebrew words in ch.2 and 34. The "outward facing" cherubs.

The fate of the Persian empire—and possibly the Judean people—hang in the balance and in the persuasive power of one ordinary woman. Bestselling author Tessa Afshar shares from her book "The Peasant King."   Originally aired November 27, 2023  Faith Radio podcasts are made possible by your support. Give now: click here 

Welcome back to season eleven with Aramaic Word of the day: "Laahana" which means My Vacation or my Rest i pray you are enjoying these short in depth aramaic words that shaped first century mindset of the early followers of Yeshua and deepen our understanding for Today by learning the aramaic language  The Western word “vacation” comes from Latin vacare “to be empty, free.” In the Western world, vacation often means:"Stopping work so I can rest, escape, or entertain myself." In Aramaic, we don't say “vacation.” That's a modern word, born from the idea of escaping work, escaping responsibility, escaping noise. But in our tongue, the word is (Laahna). It means rest, yes but not the way the West imagines it. Laahna is soul-rest. It's not absence of work. It's the presence of stillness. Not a schedule-free week, but a heart returned to rhythm. You see, Westerners plan their “vacations” like military operations: flights, hotels, bucket lists. They miss what our ancestors knew: real rest begins inside. Laahna is what Yeshua did on the seventh day not because He was tired, but because He was satisfied. But in the Eastern (Semitic) mindset, the concept of “vacation” is not absence of duty, but presence of restoration, purpose, and inner stillness. As a guide from the Judean hills and the alleyways of Jerusalem, I've walked with many pilgrims well, they call themselves “tourists.” They come with cameras and checklists, ready to “see the Holy Land,” but often miss something far holier: rest. I've watched travelers rush through the Garden of Gethsemane, take a photo, and say, “Done!” But did they ever sit under the olive trees and breathe? Did they let the silence speak? That silence is Lahna. It's what Elijah found on Mount Horeb not in the wind or the earthquake, but in the still, small voice. Laahna is restoration, not recreation. It's when your insides are aligned again. That's why Yeshua said, “Come to me, all who are weary and I will give you rest. Not a sabbatical from your job. A homecoming to your purpose. This is not simply about physical exhaustion it's about being weary in your being, tired from the weight of life, expectations, and performance. Yeshua wasn't offering a Mediterranean cruise. Yeshua was offering Laahna a rest that reorders the soul and returns you to the rhythm of Eden. I live in Texas now, in a small space with no office but back home in Jerusalem, even our stones breathe history. Even our desert has rhythm. I take the train sometimes just to write, to slow my soul down, to remember that Laahna is not about location. It's about intention. So next time you think of coming to Israel not for a vacation, but for something deeper remember Laahna. Come not just to see the land, but to let the land see you. Come not just to hear the stories, but to let your story be rewritten by sacred stillness. Because the Holy Land doesn't just want your footsteps. It wants your quiet. It wants your confession. It wants your transformation. Think of it as a Laahna moment. A pause not of emptiness, but of presence  where the land  doesn't just receive you, but recognizes you. You don't come here merely to see ruins or landscapes. You come to be seen by olive trees that have outlived empires, by waters that have heard the whispers of prophets, by hills that still hold the echo of Yeshua's footsteps. In the West, we “go on vacation” to escape. But in the East, we withdraw to return. To withdraw, like Elijah to the cave. Like Yeshua to the wilderness. Like monks to the Judean cliffs where the silence isn't empty, it's full of God. So come not to walk where Jesus walked but to walk with Him again, in your own inner desert. Let the stories of Scripture stop being museum pieces and start becoming mirrors  where your soul sees what it forgot. Finally my prayers to you let Laahna not vacation be your guide. Not rest from work, but return and rest Laahna to what you were made. The Land is waiting for you in 2026, and i pray i will be your guide. you can check my Signature tour by going to my website twinsbiblicalacademy.com see you soon!   

Welcome to season eleven Aramaic Word of the day: Noura — Fire. As a Middle Eastern guide shaped by the ancient stones of Jerusalem, I often stand by a campfire in the Judean hills and watch the flames dance alive, unpredictable, and warm. That fire, in Aramaic, is Noura. But it is not just physical heat or chemical reaction. No In our world the Semitic world Noura is presence. It is life, purification, judgment, revelation, and divine encounter. Noura as Manifestation In the Bible, Noura is how God appears not in abstraction, but in relational intensity. Think of Exodus 3: “The bush was burning with fire but it was not consumed.” Noura is theophany - God made visible. But Western thinking? It reduces fire to a thing. An element. A force to be studied, measured, and controlled. Fire in science labs. Heat on thermostats. A survival tool. In our world, fire is not tamed it is encountered. Noura as Purification In Semitic thought, Noura purifies. Daniel's friends in the furnace (Daniel 3) weren't burned they were cleansed. Fire revealed their faith and the presence of the divine Fourth Man walking with them. Fire is not punishment; it is refinement. Western theology often frames fire as hellfire, destruction, and fear. “You will burn if you fail.” But the Aramaic heart sees Noura as the flame that refines gold, not the one that destroys straw. Fire tests. It does not torment. It reveals. Noura and Light The root of Noura is also tied to light. The fire of God gives vision. In Psalm 119, the word is a lamp to my feet that's Noura guiding the soul through darkness. In Western thought, light is often symbolic of knowledge illumination of the mind. Think Enlightenment, progress, reason. But in our Semitic walk, light is relational clarity, not just cognitive. It's how you see God, not just how you learn facts. In Aramaic, to have Noura is not to know more it's to walk closely. Noura in the Heart When the disciples walked with Yeshua on the road to Emmaus, they said: “Did not our hearts burn within us?” (Luke 24:32). That is Noura not intellectual persuasion but heart ignition. A Middle Eastern man does not say, “I agree with your argument.” He says, “My heart burns.” That's how we know truth—by inner fire. In contrast, Western thought often seeks truth through cold logic and philosophical systems. But our ancestors knew: if the truth does not burn, it is not yet alive. My brother, my sister have you experienced Noura? Not just the warmth of emotion, but the fire that reveals, refines, and invites you closer? Ask yourself: Is the Word just ink on a page, or is it fire in your bones? Is your theology cold, or does it set hearts ablaze? My hope is this:That you no longer fear fire, but welcome it.That the presence of Noura in your life would not consume you,but illuminate the face of the One who walks beside you in the furnace. Please always remember that the fire of God is not against you. It is for you. Come closer to the fire in your heart.  For more in depth studies check our website: www.twinsbiblicalacademy.com 

Welcome to season eleven Aramaic Word of the day As an Israeli guide who's spent years walking the dusty roads of ancient Galilee and praying beneath the arches of many monasteries, I often pause when I hear Western believers speak of the "Holy Spirit." They say Spirit, and I nod but my heart whispers: Ruḥa You see, in the Aramaic world of Jesus, Ruḥa isn't just “spirit” the way the Western, Indo-European mind understands it as something abstract, immaterial, or metaphorical. In the West, shaped by Greek dualism and Enlightenment rationalism, “spirit” is often divorced from breath, body, and movement. It becomes a concept something to analyze, categorize, and sometimes, to doubt. But in the Semitic world — in Aramaic — Ruḥa is breath. It is wind. It is life itself. Ruḥa comes from the verb (raḥ) to blow, to exhale, to cause movement. Every time someone in ancient Israel said Ruḥa, they were speaking of something felt  the stirring of a breeze across your skin, the warm exhale of a mother over her newborn child, the final sigh of a man at death, and the first gasp of a baby at birth in the Aramaic mindset, Ruḥa is never separated from action. It's not a distant, ethereal presence it is the invisible that moves the visible. Like the wind over the Sea of Galilee, it cannot be seen, but its power is always known by what it stirs. Now compare this with the Western idea. In Indo-European thought take Latin spiritus, or Greek pneuma we begin to move toward abstraction. Spiritus is elevated, intellectual, something more philosophical than personal. The body is often seen as separate or even lesser. But in Semitic thinking, and especially in Aramaic, there is no separation between the breath of God and the life of a human. The two are intertwined. God's Ruḥa animates us moment by moment. That's why when Yeshua breathed on His disciples in John 20:22 — “And he breathed on them and said, Receive the Holy Spirit”  the Aramaic understanding is not metaphorical. It is literal. The breath of the risen one is the Spirit. He didn't give them a “doctrine of pneumatology.” He gave them His Ruḥa His presence, power, and nearness in breath. Let me tell you something I've learned from standing in the prayer caves of the Judean desert in Qumran. If you quiet your soul enough, you can feel the Ruḥa there not because it's emotional, but because it's reeal. The Aramaic word doesn't ask, “What is the Spirit?” It asks, “Where is the Spirit blowing?” And that question implies a sacred responsibility: to move with it. Reflect and Breathe My question for you, my friend:Are you walking with the Spirit like an idea, or like a breath? Are you analyzing God or inhaling Him? My hope is that as you learn the language of Jesus, you learn to breathe again with Him. Slowly. Deeply. Without rush. Because Ruha is already within you. All you have to do is listen for the wind. That was the Aramaic word of the Day, for more in depth Aramaic words check our website www.twinsbiblicalacademy.com  

Friends of the Rosary,Today, June 24, is the Solemnity of the Nativity of John the Baptist, the precursor and forerunner of the Lord.Along with Jesus and Mary, John the Baptist's nativity is one of the three birthdays on the Church's calendar.John had a special place in God's salvific plan. His conception was a miracle; he was sanctified and cleansed of original sin in the womb of his mother, Elizabeth, at the Visitation.Elizabeth was Mary's cousin and Zachary was a priest of the Temple in Jerusalem. As a baby in the womb, John recognized Jesus' presence in Mary's womb when Mary visited Elizabeth soon after the Annunciation. Both women were pregnant at the same time.The Angel Gabriel had visited Zachary and told him that his wife would bear a child, even though she was already past the childbearing age.John was probably born in Ain-Karim, located southwest of Jerusalem. As a young adult, he lived as a hermit in the Judean desert until approximately A.D. 27.At the age of 30, he began preaching on the banks of the Jordan, calling for repentance and baptizing people in the river's waters.When Jesus came to John to be baptized, John recognized Jesus as the Messiah and baptized Him, saying, “It is I who needs baptism from you.”John the Baptist spent his adult life preparing the way for Jesus, proclaiming that “the Kingdom of Heaven is close at hand.”He preached the baptism of repentance that was necessary to prepare for Christ, the Lamb of God, as he identified Him. He preceded and heralded the Redeemer.John continued to preach after Jesus was baptized, but was imprisoned by Herod Antipas after he denounced the king's adulterous marriage with Herodias, wife of his half-brother Philip.John was beheaded at the request of Salome, daughter of Herodias, dying as a martyr and anticipating Christ Jesus' saving death on the cross.Many came to know Jesus through John, namely the Apostles Andrew and John.Ave Maria!Jesus, I Trust In You!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠June 24, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET