Podcasts about Longman

143:1 Hear my prayer, O LORD- Hear is often used in the Psalms as an imperative directed to God (17:7; 27:7; 28:2; 30:10; 54:2; 64:1). Give ear to my supplications! Give ear is also an imperative addressed to God in the Psalms (5:1; 17:1; 39:12; 54:2; 55:1; 84:8; 86:6; 140:6; 141:1; 143:1). The fact these imperatives are used together stresses the urgency of the request. For supplications the ESV and NIV have cries for mercy.  Supplications are found in Ps. 28:2, 6; 31:22; 116:1; 130:2; 140:6.Answer me in Your faithfulness, in Your righteousness- “The psalmist makes his plea for deliverance, not on the merit of his own righteousness (vs. 2), but on that basis of God's righteousness (vss. 1, 11)” Miller, 436. “His only claim is to a covenant relationship with his God (servant, cf. vs. 10), initiated and maintained by divine grace” Laymen 697. “His confidence lies, not in himself, but in the one who promised. He is true, faithful, and righteous” VanGemeren, 856. “Righteousness is an appositive of faithfulness, so that the one word helps explain the other. The use of righteousness with steadfast love (covenant loyalty, vss. 11-12) also tempers the meaning of righteous (innocent) before God's courts (vs. 2). God is faithful to His covenant commitment to His servant (vss. 2a, 12) and He is true to His own righteousness (character) in forgiving the penitent sinner” Miller, 436. 143:2 And do not enter into judgment with Your servant- The writer describes His relationship to God as Your servant (2, 12). For in Your sight no man living is righteous- Job 4:17; 9:2; 15:4; 25:4; Eccl. 7:20. “No creature (not even the angels, according to Job) can hope to be blameless before God's inexorable judgment” Alter, 492. “The OT also teaches that God freely forgives because of His grace (cf. Pss. 32:1-2, 5; 51:1-2; 103:3, 11-13; 130:3-4)” Miller, 437. This word righteous is a verb while vs. 1 and 11 are nouns. While God is righteous in the sense that He is faithful to His covenant, we are not righteous.“While the psalmist is aware that no-one is perfectly righteous (v. 2), he does believe that he has grounds for saying that he does not deserve the violent treatment of those who are persecuting (pursuing) him” Longman, 462. “The reference to human waywardness (cf. 130:3; I Kings 8:46) is no shoulder-shrugging excuse but expresses a conviction of the power of sin” Laymen, 697. “The covenant relationship can be sustained only on the basis of continual divine forgiveness (cf. 51:5)” Allen, 281. 143:3 For the enemy has persecuted my soul- “Three metaphors describe the intensity of His suffering” Miller, 437. “Like a hunted beast he has been chased, grounded, caged (3; cf. 142 title)” Motyer, 580. The word enemy or enemies is used in vs. 3, 9, 12.                                   He has crushed my life to the ground- “Like the suffering servant in the book of Isaiah, crushed (see Isa. 53:5, 10; see also Ps. 94:5; Lam. 3:34)” McCann, 1251. He has made me dwell in dark places, like those who have long been dead- If you need further notes please send a facebook message..                                                                                       

142:1 I cry aloud with my voice to the LORD-  “The synonymous parallelism repeats the phrase ‘with my voice' to emphasize that he cries aloud” Miller, 435. “In Psalm 142:1 is za'aq,  conveys the idea of crying out in acute distress and seeking deliverance. The verbal root occurs only five times in the Psalter, twice in Psalm 142” NICOT, 978. “Although the Hebrew root translated ‘cry' in vv. 1, 5 does not occur often in the psalms (see Pss. 22:5; 107:13, 19), it is an important theological word. For instance, it recalls the exodus (see Exod. 2:23); it is a crucial part of the pattern in the book of Judges (see Judg. 3:9, 15; 6:6-7); indeed, it became understood as a typical element in God's dealing with God's people (see Neh. 9:28)” McCann, 1247. “To make supplication is to appeal to kindness (so the Hebrew word suggests)” Kidner, 473. 142:2 I pour out my complaint before Him- The six Hebrew words that make up this verse are a chiasm. pour out is used in 42:4; 62:8. The word before Him twice in vs. 2. The word complaint is used in Pss. 55:2; 64:1; 102:1 (heading); 104:34.I declare my trouble before Him- Trouble is used in parallelism with complaint. This word appears in 77:2; 86:7.142:3 When my spirit was overwhelmed within me- Faint or overwhelmed is used in Ps. 61:2; 77:3; 143:4; Jonah 2:7. The word is used twice in Gen. 30:42 for the feeble among the flocks becoming Laban's. “He is at his wit's end and does not know how to pray adequately” Miller, 435. “He describes his emotional state as his spirit growing faint, probably referring to deep disappointment or depression” Longman, 461. You knew my path- The you is emphatic. Knew in Ps. 1:6; 139:1-4. He finds comfort that God understands. “His only help in this time of distress is God, who watches over his life” Longman, 461. They have hidden a trap for me- Trap lead for him in 140:5; 141:9-10.142:4 Look to the right and see- “To the right suggests the place where a helper would stand (cf. 16:8; 109:31; 110:5; 121:5)” Miller, 435.  “The right was the place where the witness for the defense stood (109:31)” Allen, 276. No one cares for my soul- “David was completely helpless before his enemies and no one seemed to care for his life” BK, 894. II Tim. 4:17 “He stands alone” Laymen's, 697. “On the horizontal plane he stands alone” Allen, 279. “God hears persons whom nobody else bothers to hear, and that God cares for those whom nobody else appears to care for (v. 4d)” McCann, 1248.142:5 I cried to You, O LORD- 140:6 I said, ‘You are my refuge- Ps. 14:6; 46:1; 61:3; 62:7, 8; 71:7; 73:28; 91:2, 9; 94:22; 104:18; 142:5; Isa. 4:6; 25:4.My portion in the land of the living'- “Claiming Yahweh as my portion in the land of the living is particularly associated with the Levites (Num. 18:20; Deut. 10:9)” Broyles, 495. “The land of the living is opposite of Sheol, the place of the dead (cff. Pss. 27:13; 52:5; 116:9)” Miller, 435. 142:6 For I am brought very low- brought low in Judges 6:6; Ps. 79:8; 116:6. For they are too strong for me- Ps. 79:8 God is big enough to defeat every foe. 142:7 Bring my soul out of prison- Isa. 42:7; Ps. 102:20; 107:10. God can deliver us from every bondage. “He pleads his weakness and implicitly confesses God's sovereign power” Laymen's 697. So that I may give thanks to Your name- 18:49; 20:1; 140:13 “The psalm-singer

O LORD, I give my life to you.2     I trust in you, my God!Do not let me be disgraced,    or let my enemies rejoice in my defeat.3 No one who trusts in you will ever be disgraced,    but disgrace comes to those who try to deceive others.4 Show me the right path, O LORD;    point out the road for me to follow.5 Lead me by your truth and teach me,    for you are the God who saves me.    All day long I put my hope in you.6 Remember, O LORD, your compassion and unfailing love,    which you have shown from long ages past.7 Do not remember the rebellious sins of my youth.    Remember me in the light of your unfailing love,    for you are merciful, O LORD.Psalm 25:1-7The Book of Psalms is without question one of the most well-known books of the Bible. You open up your Bible in the middle and you're likely to open to a Psalm. Psalms are read at weddings and funerals, you see them written on artwork and mugs and frames. But how should we read the Psalms? What does Psalms teach us about God and about ourselves? Today I'm grateful to have Dr. Tremper Longman navigating us through the book of Psalms. Dr. Longman is the author of How to Read the Psalms, the Tyndale Old Testament Commentary on Psalms, and was one of the lead translators for the New Living Translation or NLT. Doable Discipleship is a Saddleback Church podcast produced and hosted by Jason Wieland. It premiered in 2017 and now offers more than 400 episodes. Episodes release every Tuesday on your favorite podcast app and on the Saddleback Church YouTube Channel (https://www.youtube.com/saddleback).Resources Related to This Episode:https://www.amazon.com/How-Read-Psalms/dp/0877849412https://www.amazon.com/Psalms-Introduction-Commentary-Testament-Commentaries/dp/0830842853Subscribe to the Doable Discipleship podcast at Apple Podcasts (https://podcasts.apple.com/us/podcast/doable-discipleship/id1240966935) or Spotify (https://open.spotify.com/show/1Zc9nuwQZOLadbFCZCmZ1V)Related Doable Discipleship Episodes: Navigating the Bible: Job - https://youtu.be/14jaf2T1eCQNavigating the Bible: Esther - https://youtu.be/7RZ7ATWQZucNavigating the Bible: Nehemiah - https://youtu.be/Gok4WDgwn5INavigating the Bible: Ezra - https://youtu.be/aBC0nEjYeyoNavigating the Bible: 2 Chronicles - https://youtu.be/OG3rHTgMgEINavigating the Bible: 1 Chronicles - https://youtu.be/lQ_Qc4zbfgANavigating the Bible: 2 Kings - https://youtu.be/04q9gDhBKTkNavigating the Bible: 1 Kings - https://youtu.be/aS-KoeQXl2kNavigating the Bible: 2 Samuel - https://youtu.be/ZbpafGgOW7cNavigating the Bible: 1 Samuel - https://youtu.be/lY8wPElSFMYNavigating the Bible: Rute - https://youtu.be/YaH-t-ZzTaMNavigating the Bible: Judges - https://youtu.be/qNGcOf2o0NUNavigating the Bible: Joshua - https://youtu.be/hF28aThBtFsNavigating the Bible: Deuteronomy - https://youtu.be/HzmNgPOM4zUNavigating the Bible: Numbers - https://youtu.be/H1HO6V9HDxsNavigating the Bible: Leviticus - https://youtu.be/08RhDCXYex4Navigating the Bible: Exodus - https://youtu.be/NB9UTpS1F3MNavigating the Bible: Genesis - https://youtu.be/ddhjMfOoasAInspiring Dreams by Keys of Moon | https://soundcloud.com/keysofmoonMusic promoted by https://www.chosic.com/free-music/all/Creative Commons CC BY 4.0https://creativecommons.org/licenses/by/4.0/

141:1-2 Cry for help141:1 O Lord, I call upon You; hasten to me- “The cryptic phraseology indicates urgency” Miller, 433. Call (Ps. 4:1, 3; 17:6; 88:9; 130:1) and hasten or come quickly is used in Pss. 22:19; 38:22; 40:13; 70:1, 5; 71:12.Give ear to my voice when I call to You!- Give ear is used in Ps. 55:1; 86:6; 143:1.141:2 May my prayer be counted as incense before You- “Incense and evening sacrifice come from the realm of formal worship” Longman, 458. “Incense symbolized the prayers of the saints (Rev. 5:8) and the priestly intercession accompanying their prayers on behalf of the people (Rev. 8:3-4; Exod. 30:10)” Miller, 433. “Incense is intended to present a sweet fragrance before the Lord, and so the psalmist wants his prayer similarly to please God” Longman, 458. The lifting up of my hands as the evening offering- Lifting up of hands was a common posture in prayer- Ex. 9:29; Ps. 28:2; 63:4; 134:2; I Tim. 2:8. The morning and evening offering are described in Ex. 29:38-42; 30:7-8; Num. 28:4-8. Because he mentions the evening sacrifice, BK, 893, calls this “an evening prayer for sanctification and protection.” A similar idea appears in Longman, 458.This shows that he knew that sacrifices were acceptable and longs for prayer to be just as acceptable. Portions of Scripture like Isaiah 1:10-15 are not anti-sacrifice. 141:3-7 Petition141:3 Set a guard, O LORD over my mouth- “The prayer for the worshiper himself builds on bodily images” Broyles, 492.  There were guards who waited at the temple- I Chron. 15:18, 24; II Kings 11:4-8; II Chron. 23:1-7. “He needs this strong Ally to help him guard his tongue” Laymen, 697. “Pure prayer Godward must be controlled speech manward (James 3:10-12)” Laymen, 579. “Religious ritual and moral lifestyle were to be integrally connected in ancient Israel” Broyles, 492. His first request is not judgment on his enemies but a plea that God will keep him from sin- Longman, 458. “Speech is an indicator of one's relationship to the Lord (cf. 34:13; 39:1; Prov. 13:3; 21:23; James 3:1-12)” VanGemeren, 847. The malicious intention of the speaker's enemies seems to manifest itself in vicious speech. The special emphasis here is on the speaker's prayer that he not answer them in kind, that he keep his own speech from slander and invective” Alter, 487. Faithful and Christian at Vanity Fair prayed “Turn away mine eyes from beholding vanity” Kidner, 470. Keep watch over the door of my lips- “The psalmist desires not to sin in word (34:13; 39:1; Prov. 13:3; 18:21; 21:23)” Miller, 433. Speech can do much harm- Prov. 10:6; 12:6; 22:10.141:4 Do not incline my heart to any evil thing- Matt. 6:13 More fundamental than his speech is his heart and he prays his heart will be right with God. “He knows too the dominant pull of his heart toward involvement in evil” Laymen, 697. “Whereas the psalmist prayed in Psalm 140 for deliverance from ‘evil' (see vs. 1-2), here the prayer is that he be prevented from joining the wicked in their ‘evil' (v. 4)” McCann, 1244. “This is a remarkable expression of divine control over the mind; I Sam. 16:14; I Kings 22:21-23; Ps. 119:36” Allen, 270.With men who do iniquity – “He resolves to leave their circle with its lavish hospitality (cf. 23:5)” Laymen, 697. And do not let me eat of their delicacies- “To eat of their dainties could mean to eat of their delicacies attained through wickedness, or it could suggest the strong temptation to follow the ways of those who used a false hospitality to influence him for evil (cf. Prov. 23:6-8, 20-21; Hos. 7:1-7)” Miller, 433. Prov. 4:17.

Psalm 140 For the choir director, A Psalm of David“Psalm 140 is clearly an individual lament, with its appeals to God to listen and rescue (vv. 1, 4, 8), its complaints concerning the wicked who intend to harm the psalmist (vv. 2-3, 5), its imprecation (vv. 9-11) and its note of confidence (vv. 6-7, 12-13)” Longman, 455. “In the present literary setting, the petitions in Psalm 140 can be understood as an elaboration of Ps. 139:19-22…Psalm 140 also anticipates Psalms 141-143” McCann, 1240. Psalms 141-143 are also individual laments. “Psalm 140 is another prayer psalm about personal enemies. They are described in the familiar categories of ‘the righteous; (vs.13) and ‘the wicked' (vv. 4, 8). These ‘men of violence' (vv. 1, and so they ‘devise evil') and ‘proud' (v. 5) and by a variety of images. They are warlike (vv. 2, 7) and are compared to hunter (v. 5) and ‘their tongues; to ‘a serpent's' (v. 3)…The righteous are further described by the moral term ‘the upright' and be economic terms, ‘the poor' and ‘needy'” Broyles, 489. “The psalm consists of two prayers (1-5, 8-11) each followed by an affirmation (6-7, 12-13)” Motyer, 579. “The first affirmation acknowledges the God of salvation in personal, protective care, the second affirms the God of righteousness in public oversight of society” Motyer, 579.“The occurrences of Selah after vv. 3, 5, and 8 suggest a fourfold division of the psalm” McCann, 1239.  The divine name appears in the first colon of vs. 1, 4, 6, 12.140:1-3 Rescue me from violent men140:4-5 Keep me from the wicked 140:6-8 A plea for God to provide protection 140:9-11 A prayer for judgment upon the wicked 140:12-13 God will maintain the cause of his peopleJesus and Psalm 140140:3 is quoted to describe the sinfulness of man in Rom. 3:13. Sin from which only Jesus can provide salvation. “The New Testament treats the Psalter as a major witness to human depravity (most of Rom. 3:10-18 is from the Psalms), largely because it exposes this element in us of sheer malice, a poison which can be secreted and employed not only without provocation (69:4) but even in face of generosity and love (cf. especially 35:12-16; 55:12-14)” Kidner, 468. “Paul is not referring to or condemning the malicious and violent enemies of the faith, but all humanity, both Jews and Greeks (Rom. 3:9). We are all capable of plotting maliciousness and engaging in violent ways” NICOT, 971. “From this perspective, Psalm 140 becomes a prayer requesting that we be delivered from ourselves!” McCann, 1241. “Jesus Himself was the subject of false accusations that led to his crucifixion (see John 18:19-19:37). One can imagine Jesus praying this prayer. However, rather than uttering imprecation against his attackers, He prayed, ‘Father, forgive them, for they do not know what they are doing' (Luke 23:34). Like the psalmist, Jesus expressed His utter confidence in God, even in the face of death” Longman, 457. 140:13 Jesus gives a whole deeper meaning to the upright dwelling in Your presence. “His last word matched the climax to which the whole of Scriptures moves: ‘His servants shall serve him: and they shall see His face' (Rev. 22:3f., AV)” Kidner, 469. For further notes, private message me on the facebook page

On 4BC Drive's Election Roadshow, Gary Hardgrave will be speaking to the candidates running for your seat in Parliament. Terry Young has been the MP for Longman since 2019 and is chasing a third term. Mr Young told Gary Hardgrave on 4BC Drive, "I'm absolutely driven to ensure that every person I serve has every opportunity they need to be the best version of themselves." "This means fighting legislation and funding for projects that ensure that the people of Longman have the tools to succeed," Mr Young continued.See omnystudio.com/listener for privacy information.

Psalm 139 For the choir director. A Psalm of David.“The Greek title has prefixed the strange phrase ‘for the end,' and the Alexandrinus text has appended the phrase ‘of Zechariah in the dispersion.'” Miller, 426; see Kinder, 463-464 for similar ideas. “The psalm is poetically balanced with four paragraphs (or strophes) of six verses each. In the first paragraph (vss. 1-6), the psalmist praised God for his minute knowledge of him, the contemplation of which fills the psalmist with awe (vs. 6). In the second paragraph (vss. 7-12), the psalmist states that God is everywhere the psalmists might go, and God is there to lead and hold him (vs. 10). In the third paragraph (vs. 13-18) and the psalmists combines the idea of God omniscience (vs. 1-6) and omnipresence (vss. 7-12) and applies these divine qualities to God's knowledge of the psalmist's embryonic development (vss. 13-15) and God's planning of the psalmist's life (vss. 16-18)…In the fourth paragraph (vss. 19-24), the psalmist thinks of God as the judge of all  the earth and in complete confidence asks God to judge Him with a view to His correcting His life so as to please God (vss. 23-24)” Miller, 426. “Psalm 139 is perhaps the most intimate of psalms. It displays a striking awareness of God's interest in individuals” Broyles, 483.“Any small thoughts that we may have of God are magnificently transcended by this psalm; yet for all its height and depth it remains intensely personal from first to last” Kidner, 463. I think Longman is overly negative in his assessment of the Psalm. He says vs. 1-18 “express ambivalence about God's pervasive knowledge, presence, and power. In light of its final stanza, the psalm is best considered a lament” 452.139:1-6 God's intimate knowledge of the PsalmistFor more notes, send me a private message on Facebook. 

In this episode Dr. Will Ryan and Dr. Matt interview Dr. John Walton on his book The Lost World of the Flood: Mythology, Theology, and the Deluge Debate by John H. Walton and Tremper Longman III. Buy the Book: https://a.co/d/hnn7XJ4About the Book:In modern times the Genesis flood account has been probed and analyzed for answers to scientific, apologetic, and historical questions. It is a text that has called forth "flood geology," fueled searches for remnants of the ark on Mount Ararat, and inspired a full-size replica of Noah's ark in a theme park. Some claim that the very veracity of Scripture hinges on a particular reading of the flood narrative. But do we understand what we are reading?Longman and Walton urge us to ask what the biblical author might have been saying to his ancient audience. Our quest to rediscover the biblical flood requires that we set aside our own cultural and interpretive assumptions and visit the distant world of the ancient Near East. Responsible interpretation calls for the patient examination of the text within its ancient context of language, literature, and thought. And as we return from that lost world to our own, we will need to ask whether geological science supports the notion of flood geology.To read Longman and Walton is to put our feet on firmer interpretive ground. Without attempting to answer all of our questions, they lift the fog of modernity and allow the sunlight to reveal the true contours of the text. As with other books in the Lost World series, The Lost World of the Flood is an informative and enlightening journey toward a more responsible reading of a timeless biblical narrative.The books in the Lost World Series follow the pattern set by Bible scholar John H. Walton, bringing a fresh, close reading of the Hebrew text and knowledge of ancient Near Eastern literature to an accessible discussion of the biblical topic at hand using a series of logic-based propositions.

Psalm 137The LXX has a heading τω Δανιδ the Lucian text add (δια) ‘Ιεριμιομ ‘through Jeremiah' Allen, 235. This is a community lament written in the time of Babylonian captivity. They are in Babylon (1-3) and Jerusalem has been destroyed (7). “Note the first person plural ‘we,' ‘us,' ‘our,' etc., in vs. 1, 2, 3, 4, 8.” Willis, vol. 3, 4-5. “The scene has the vividness of first-hand experience” Kidner, 459.This psalm is a first-person account of the sadness of the captives. It seems that the experience of exile “is fresh and acutely painful” Alter, 473. Most psalms “are historically vague in order to be applied again and again to new situations” Longman, 448, but the historical context for this psalm is much easier to identify. It may have been written by Levitical musicians who ‘bemoan their separation from the temple” Longman, 448. “Every line of it is alive with pain, whose intensity grows with each strophe to the appalling climax” Kidner, 459. “The placement of Psalm 137 in Book Five of the Psalter is somewhat curious. According to the story of the Psalter, Book Five celebrates the return of the Babylonian exiles to Jerusalem, the rebuilding of the temple, and the continued existence of the Israelites as the people of God…It seems that for the Israelites, even in the midst of present rejoicing, the past pain must always be remembered” NICOT, 953. 137:1-4 Lament 137:1 By the rivers of Babylon- Ezek. 1:3. Jer. 51:13 describes Babylon a “you who dwell by many waters.” Alter, 473, argues for the translation streams here instead of rivers. Babylon is also mentioned in vs.8. There we sat down and wept- Neh. 1:4; Lam. 1:2, 16. There is used in vs. 1 and v. 3 This word expresses “the alienation of the collective speakers from the place they find themselves, which, logically should be ‘here' rather than ‘there'” Alter, 473. Some take it as an indication that the psalm was written after return from captivity- Motyer, 577. The people had lost their home country and had been taken into slavery. They lost their king and palace and they lost the temple where their God dwelt. “There is a proper time for weeping. Life is not ceaseless joy” Motyer, 577. There is repetition of the first plural pronoun suffix nu nine times in vv. 1-3. Isa. 53:4-6 is similar. When we remembered Zion- The word remember is used in vs. 1, 6, 7 and the word forget was used twice in vs. 5.  Zion is used in this psalm in vs. 1, 3. The word Jerusalem is used in vs. 5, 6, 7. “Their grief was no mere homesickness” Laymen, 694. They longed for the temple, the festivals, the fellowship with God. Interestingly, in Lam. 1:7 Jerusalem is doing the remembering. This is not to say that life for all was horrific in Babylon. “The prophet Jeremiah encouraged them to make a living, to increase in number, and to seek the peace and prosperity of the land (Jer. 29:4-9)” VanGemeren, 827. 137:2 Upon the willows in the midst of it- The NIV has poplars instead of willows. “The populus euphratica is in view; it looks more like a willow than a true poplar” K. Wilson, quoted in Allen, 236. We hung our harps- “Lyres are smaller than ‘harps' (KJV, NASB, NEB), and would much more likely be carried into exile” Miller, 422. “A relief from Sennacherib's palace at Nineveh, in the neighboring land of Assyria, portrays a situation not unlike this, with three prisoners of war play lyres as they march along by an armed soldier” Kidner, 459; also Alter, 474. For more notes send me a private message via facebook. 

On this week's episode of Local Legends, Martin is joined by local historian David Longman, whose work chronicling Bedfordshire's 149 churches has thrown up some fascinating and very funny stories!Before embarking on this particular project, David had spent 39 years working as a teacher and headteacher in middle schools in Bedfordshire, Cambridgeshire, and Northamptonshire. Outside of his life in education, where his classroom specialism was history, David was ever a keen amateur photographer, and, after travelling the world photographing the last working steam locomotives, he drew his camera's focus closer to home.David began photographing Bedfordshire's parish churches in 2017, and as he did he started to notice certain architectural features and to collect associated legends. Soon, in addition to gathering stories from across the county, he found himself giving regular talks to community groups and organisations about it all, which he continues to do to this day. So, from castrated monks whose testicles regrew thanks to God, profoundly scandalous rectors, tales of ghosts, the Devil, and the so-called 'Keysoe Miracle,' David has some wonderful stories to tell - while also sharing an insider's view of Bedfordshire, which he rightly calls a "Secret County."We really hope you enjoy the conversation, and otherwise will be back on Monday with our brand new County Episode, in which we will be galloping through the history and folklore of Gloucestershire!Three Ravens is an English Myth and Folklore podcast hosted by award-winning writers Martin Vaux and Eleanor Conlon.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?Learn more at www.threeravenspodcast.com, join our Patreon at www.patreon.com/threeravenspodcast, and find links to our social media channels here: https://linktr.ee/threeravenspodcast Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

JVN sits down with journalist and author James Longman to explore one of the most fascinating questions in mental health: can you inherit trauma? Drawing from his deeply personal journey and his new book The Inherited Mind, James unpacks the science behind genetic predisposition, epigenetics, and the interplay between nature and nurture. Together, they explore how trauma shapes our brains, why mental illness remains so stigmatized, and whether healing can be passed down just as much as hardship. James shares his own family's history, the groundbreaking research that's reshaping our understanding of mental illness, and the hopeful innovations that might change how we address treatment in the future. James Longman has been a foreign correspondent for ABC news since 2017. Based in London, his work takes him all over the world -- to date, more than 45 countries and counting. He has covered some of the most important international events of our time. He was in Moscow when Vladimir Putin declared war on Ukraine and spent a month reporting from the Russian capital with the situation deteriorating by the day. He then spent more than 12 weeks in Ukraine and was one of the first reporters to see firsthand the horrors in Bucha. From the fight against the Islamic State group on the Syrian front line, confronting Chechen authorities about abuses against LGBTQ+ people, terror attacks across Europe and further abroad to tagging humpback whales in the Antarctic, Longman has one of the most varied briefs in American network news. His new book, The Inherited Mind, is out now! You can find James Longman on Instagram @jameslongman Follow us on Instagram @CuriousWithJVN to join the conversation. Jonathan is on Instagram @JVN. Transcripts for each episode are available at JonathanVanNess.com. Find books from Getting Curious guests at bookshop.org/shop/curiouswithjvn. Our senior producer is Chris McClure. Our editor & engineer is Nathanael McClure. Production support from Julie Carrillo, Anne Currie, and Chad Hall. Our theme music is “Freak” by QUIÑ; for more, head to TheQuinCat.com. Curious about bringing your brand to life on the show? Email podcastadsales@sonymusic.com. Learn more about your ad choices. Visit podcastchoices.com/adchoices

A Song of Ascents- “The pilgrimage began in ‘Kedar' (120:5); it ends in the Lord's house wherein the pilgrims ‘bless the Lord' (2) and He blesses them (3)'” Motyer, 576. This “forms a magnificent conclusion to this collection of psalms” VanGemeren, 817. It is “a brief word of departure as they ready themselves to return to their homes in the surrounding countryside” NICOT, 940. 134:1 Behold, bless the LORD, all servants of the LORD- Allen says, 216, Behold “is here uniquely with an imperative” and he translates this Come. Ps. 124:6 The word bless is used in each of these verses. In the first two verses servants are blessing the LORD but in vs. 3 the LORD is blessing us. “The Hebrew root that the NRSV regularly translates as ‘bless' originally meant more literally ‘to kneel,' as in paying homage to a superior (see above on Ps. 95:6; see also Pss. 16:7; 26:12; 34:1; 63:4; 103:1-2; 115:18; 135:19-20; 145:1, 10)” McCann, 1217.In our attitude to God, bless means “to praise, thank, and glorify God” Miller, 416. The NIV translates 134:1-2 praise and 134:3 bless. This obscures the fact that all the verses use the same Hebrew word. “Servants could apply to the whole nation in a different context, but here refers to those officiants who stand to minister (Ps. 135:1-2; Deut. 10:8) day and night (I Chron. 9:33) at the temple. By night is a plural in Hebrew and probably is to be taken in the distributive sense of ‘night after night'” Miller, 416-417.   The first step of the LORD blessing us originally is left out. “But the exchange is quite unequal: to bless God is to acknowledge gratefully what He is; but to bless man, God must make of him what he is not, give him what he has not” Kidner, 454.Who serve by night in the house of the LORD- 122:1-2. I Chron. 23:26, 30. Serve is literally stand here- Ps. 135:1-2; Deut. 10:8; 18:7; I Chron. 23:30. Exodus 12:42; Isaiah 30:29 Passover seems to have been celebrated at night. God, our Keeper, neither slumbers nor sleeps- Ps. 121:4- so this may be a wish that He is praised continually at the temple- Broyles, 475. “Evening duties included keeping the lampstand and the sacrifices burning as well as guarding the gates (Ex. 27:21; Lev. 6:9; I Chr. 9:22-27)” Longman, 441. “Later Jewish tradition associates nocturnal services with the Feast of Tabernacles, the ceremony of water libation during the nights of the festival (Cf. Mishnah, Sukk. 5:4)” Allen, 218. 134:2 Lift up your hands to the sanctuary- Ex. 9:29; I Kings 8:30; Ps. 28:2; 63:4; I Tim. 2:8. Sanctuary is a single word and may refer to worshiping in holiness or to the holy place, sanctuary- Kidner, 454. And bless the LORD 134:3 May the LORD bless you from Zion- Lev. 9:22-23; Num. 6:24-26; Ps. 128:5-6. The God who made everything dwells in a special way in Zion and sends His blessings from there. “Like His commandment, his blessing is not ‘far off'; not ‘in heaven' nor ‘beyond the sea,' but ‘every near you' (Deut. 30:11-14; Rom. 10:6ff)” Kidner, 454. “Dynamic potential is given to those who give Yahweh since acknowledgment of His power…He generously shares with His devoted followers from His own resources of omnipotence so that abundant life may be theirs: Allen, 218. He who made heaven and earth- Ps. 115:15; 121:2; 124:8; 146:6 He is LORD of all. The Creator of all “makes Himself known in historical relationships that are marked by particular people and particular places” Broyles, 475. Jesus and Psalm 134Luke 24:50-53Eph. 1:3

Psalm 133A Song of Ascents, of David“The brief didactic psalm employs two beautiful similes to illustrate the beauty and value of unity” Miller, 415. The two similes are the oil and dew. “The pilgrims came from many different walks of life, regions, and tribes, as they gathered for one purpose: the worship of the Lord in Jerusalem” VanGemeren, 815. 133:1 Behold, how good- “It is interesting that he gives no explanation as to why unity is good. Perhaps he does not need to do so, because this should be self-evident to everyone” Willis, vol. 3, 95. The word good is used in Gen. 1:4, 10, 12, 18, 21, 31. It is not good that man live alone in Gen. 2:18. “The word good in Ps. 133:1 reminds the reciter of God's provision of the community and relatedness for humanity” NICOT, 938. and how pleasant it is- Psalm 16:6, 11; 135:3; 147:1 “Again, the poet gives no reason for this” Willis, 95. “Strife demands more energy, whereas peaceful unity means the corporate body can reach common goals with less stress. If individual cooperate, then their efforts are multiplied” Longman, 439. 133:2 It is like the precious oil upon the head- The word translated precious in vs. 2 is the same Hebrew word translated good in vs. 1. “The pouring of oil over the head seems to have been an act of hospitality, signaling joy and relatedness (see Pss. 23:5; 92:10; Luke 7:46) as well as an official act of consecrating kings and priests” McCann, 1214. Joy in Ecc. 9:7-8; Matt. 6:16-17.Coming down upon the beard, even Aaron's beard- Lev. 21:5 The verb coming down is used three times- vss. 2, 2, 3. This stresses the origin of the blessings from heaven- Broyles, 474. Unity “is like precious oil that runs down on the high priest's beard, giving off a sweet-smelling fragrance (see Exodus 29:7; 30:22-33)” Lev. 8:12 Willis, 95. “Its fragrance could not be contained (Exodus 29:21)” Kidner, 453. “The anointed priest, in premonarchical days in particular, stood as a symbol of unity” Milller, 415. “The breastplate with the names of all 12 tribes. The oil thus symbolized the unity of the nation in worship under their consecrated priest” B.K. 888.133:3 It is like the dew of Hermon- “The dew is understood to be an agency of fruitfulness” Alter, 463. Isaiah 26:19; Hosea 14:5 Mount Hermon is the only snow-capped mountain in Israel- Longman, 439. “Mount Hermon in the north at the headwaters of the Jordan is the highest elevation in Palestine. A spur of the Anti-Lebanon mountains. Mount Hermon reaches a height of over nine thousand feet. Heavy dew is to found on it slopes early in the summer mornings even during the dry season” Miller, 416. Coming down upon the mountains of Zion- Ps. 48:2; 68:15-16; 87:2 “Situated more than one hundred air miles from Jerusalem, its dew could not literally come down upon the mountains of Zion. The simile is another allusion to the unifying effect that Jerusalem has on the nation” Miller, 416. Because of the geographical distance Alter, 463, emends the text to parched mountains instead of mountains of Zion. Zion is stressed in the songs of ascents- Ps. 125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3.Psalm 133 and JesusJohn 17:20-23; Eph. 2:11-22Mark 14:3, 6 The anointing oil was poured down upon Jesus. Matthew 10:34-37; Luke 12:51-53 Jesus is greater even than family and unity. 133:3 Mt. Zion as the place of blessing- Heb. 12:22-24; 13:14-16; Gal. 4:26; Rev. 14:1

The lads return off the back of a triumphant FiD Live! event and look at the Birmingham City draw in depth, especially that 2nd half siege against the league leaders!Plus: Ryan Longman signingMendy and Marriott contract extensionsDalby offered contract but staying at Dundee UnitedDave Gaskell RIPStevenage & Crawley predictionsEnjoyed this Fat Boar-sponsored episode? Then please...

 1500 most used english words - russian-english examples from Longman dictionary-part 1- mp3 podcast.mp3 https://disk.yandex.ru/d/eDPRR9BxwqA1zwhttps://vk.com/interculturalruen?w=wall-8630238_3421https://omdarutv.blogspot.com/2025/01/1500-most-used-english-words-russian.html

A Song of Ascents, of DavidIt is attributed to David. “It is not against high position that is divinely given, but it does model a critical attitude toward pure blind ambition” Longman, 433. “This personal prayer (vss. 1-2) has a lesson in it that needs to be shared by the nation (vs. 3)” Miller, 411. “This simple, concise, and affecting expression of humility shows no signs of cultic or public function,and is a good illustration of how the psalm as a poetic form of spiritual expressions often stands outside the generic categories that scholars have constructed” Alden, 457. 131:1 O LORD, my heart is not proud- The word proud is used of Uzziah in II Chron. 26:16, Hezekiah in II Chron. 32:25, the king of Tyre in Ezek. 28:2, 17. nor my eyes haughty- Pss. 18:27; 101:5; Prov. 6:17; 30:13 “It would be easy to make this verse an excuse to avoid the challenges of life. But the sin rejected in 1a is pride, while the sin of 1b is presumption. By the first of these, one undervalues other people; by the second, one overestimates and overreaches oneself, forgetting, e.g. Deut. 29:29” Kidner, 447. Nor do I involve myself in great matters- Jer. 45:5or in things too difficult for me- Deut. 17:8; 30:11 “These two words are used in Pss. 86:10; 136:4; and 145:5-6 to describe the works of God in the world. The psalmist has not sought to do or take credit for Godlike acts in the world” NICOT, 931. 131:2 Surely, I have composed and quieted my soul-  Composed is used in II Sam. 22:34; Ps. 18:33 of God making his feet sure and in Isaiah 28:25 of leveling ground. The verb quieted is used in Ps. 37:7 and translated rest. My soul is like a weaned child within me- A child not weaned “is fussy and restless” Longman, 433. But here “he was content without that which used to seem indispensable. A mature believer leaves the clamor of proud ambition and rests in the Lord” B.K, 887 131:3 O Israel, hope in the LORD- 130:5, 7 To hope in the LORD “is the antithesis of pride” B.K., 887. “We do not know, but its call to hope in the Lord links it with 130 and makes it the testimony of a sinner forgiven: humbled by the mercy of God, at peace within because at peace above” Motyer, 575. From this time forth and forever- 113:2; 121:8; 125:2Jesus and Psalm 131“This demure little psalm anticipates the object lesson of Matt. 18:1-4” Kidner, 447. “It is freedom from the nagging of self-seeking” Kidner, 448. “The OT is not alone in making a child the model of humble faith in God” Allen, 199. Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17 If we do not enter the kingdom as a child we do not enter it at all. “In Philippians 2 we are shown the constructive answer to the first of these tempations, in the honor of being a servant; and in Philippians 3, I Cor. 2, the answer to the second, not by stifling adventurousness but by rightly directing it” Kidner, 447. This psalm “embodies the lessons of both Philippians 2:3ff. (‘Do nothing from selfishness or conceit') as 4:11ff. (‘I have learned…to be content')” Kidner, 448.John 4:34 If we make His ambition ours then we free ourselves from many problems The word used for in vs. 1 in the LXX for heart being proud is exalted and it is used of Christ on the cross in John 3:14; 8:28; 12:32.It is also used in Matt. 23:12; Luke 14:11; 18:14.

A Rebbetzin, a Priest and a Muslim scholar discuss the problem of Truth in interfaith educationFor easily readable notes on this episode, go to https://shirabatya.substack.com/p/but-which-religion-is-correctThis episode is a real treat: a recording of a panel discussion held at the Limmud Festival in Birmingham UK on 23 December 2024.This is my first post in a while, due to a situation that emerged in Religious Education in Berkshire, which has absorbed almost all of my time in recent months.The new Religion and Worldviews framework has been accompanied by an increasing emphasis on truth-seeking in religious education, as students are encouraged to examine which religious beliefs are more reasonable and look at arguments between competing religious and non-religious “worldviews.”As I worked to tackle this dangerous change in pedagogy, numerous theological questions emerged. My conversations with Father Patrick Morrow developed into an interfaith session. We were honoured to be joined by Muslim scholar Dilwar Hussein, MBE. Bios for all participants are below.Session Description (as in the Limmud Handbook):Judaism does not proselytise, but this is unusual among faiths in Britain. And do we Jews really have no firm beliefs that we wish others would share? Can we teach about our own faiths passionately, without the conversation slipping into persuasion? Can we allow for multiple religious “truths”, and still be rational? What is religious “truth”?The panel includes:* Father Patrick Morrow, a Church of England Priest and Secretary to the Theology Committee of the International Council of Christians and Jews* Dilwar Hussain MBE of the Woolf Institute, University of Cambridge and Chair of New Horizons in British Islam* (me) Dr Shira Batya Lewin Solomons, Rebbetzin of the Jewish Community of Berkshire, and Director of JCoB Education (provider of RE Judaism support to schools across England and Wales)https://www.jcob.org/support_judaism_re.html>BackgroundThis conversation emerged as a product of the ongoing challenge that I have been facing due to the new Religion and Worldviews framework in Religious Education (RE), which is shifting the focus of learning towards truth-seeking and exploration of “big questions”, as opposed to more traditional RE, which prioritised understanding the beliefs and practices of others without making judgments or seeking answers.The new approach to teaching RE seeks to avoid claiming to be able to teach Religions as coherent well-defined traditions, due to a post-modern critique that emphasises the diversity within religious traditions. From this perspective, there are many “Judaisms”, “Islams”, “Christianities” etc. - each individual with their own “personal worldview” based on their own “lived experience” that cannot ever really be fully communicated or understood by others.Teaching has therefore shifted towards developing each child's “personal worldview”, through the exploration of “big questions” and a shift towards philosophy and theology. This involves students exploring and even debating issues such as “Does God exist?” “Where did the universe come from?” “Is religion dangerous?” “What happens after we die?” In the first draft of the new Berkshire RE Syllabus, children were even asked to rank beliefs for their reasonableness.This sort of focus raises major concerns as it had been a rule in RE teaching that we were never meant to ask whose beliefs were right or wrong or make judgments as to whether religious beliefs were reasonable or well founded in arguments. Persuasion and proselytising should have no place in RE, which is about listening, learning, and understanding.When I pushed back at this change in pedagogy, I faced two primary counter-arguments:* There are some matters (ethics, public policy) that relate to religion, where we need to debate, make arguments and reach consensus.* By demanding no persuasion, proselytising, (it is argued that) I am imposing my Jewish or liberal view on others. (Andrew Wright) What if a religion believes in proselyting - what if that is part of their religious expression? Can we really share our faiths without making any truth claims?In my next Substack piece, I will carefully document what has been happening in RE based on our recent experience with the new Pan Berkshire Syllabus. I will look at where this framework came from and at the serious consequences. The discussion here will not address those issues but will focus on the philosophical challenges. I am arguing for RE that is scrupulously free of attempts to persuade, but how do we do that? It's easy enough when teaching Judaism, as we Jews do not seek converts. But what about Christianity and Islam, which traditionally have sought converts? Are we asking Christians and Muslims to be inauthentic?Below is an outline of the contributions of the panellists, with some links to material in case you want to read more. Before reading further, I recommend that you listen to the audio, which is the real event. Note that the notes on Patrick and Dilwar's presentations were written by me and are therefore less detailed.Shira Solomons (Judaism)https://shirabatya.substack.com/I focused on the teachings of two great rabbis: · Joseph Soloveitchik (the Rav) and Rabbi Jonathan SacksRabbi Joseph Ber SoloveitchikRabbi Joseph Ber Soloveitchik = Yosef Dov Soloveitchik (1903-1993) “The Rav”Famous essay: On Interfaith Relationships (1964)Impossibility of interfaith dialogue on theology etc.* Different religions essentially speak different languages. Different categories and “incommensurate frames” for understanding our place in the world.* Because we speak different languages, we each have our own “unique relationship to God… moulded by different historical events”* We cannot understand the “private” elements that express their “individual religious commitment”When we can and should engage.* Role of interfaith is to work together in matters for which our beliefs are the same.* Certain values in common between Jews and Christians such as human beings in the image of God, Imitatio Dei.* We use our common religious language to work together for things like civil rights, morality, fighting poverty, seeking peace. (Remember he is writing this in 1964.)* Secular people will find it difficult to understand our shared religious language. [Like tone-deaf people who cannot understand music.]My evaluation of Soloveitchik* Judaism has a concept na'aseh venish-mah - In order to understand you must do the action first. So yes, it is impossible to understand fully the religious experience of another faith when we do not and should not share in the practice.* Soloveitchik is not saying Judaism has a monopoly on truth.Argument relates to our ability to learn from others who are different.* I ask: How does Soloveitchik know about the beliefs we have in common (or not) with Christians? Surely we found this out by having conversations.* How do we deal with disagreements when they matter? We do need to agree on some things in order to live together? Not addressed by Soloveitchik at all.Jonathan SacksRabbi Lord Jonathan Sacks (1948-2020)Controversial book: Dignity of Difference (2002) (Avoid later editions)All quotes are from the first edition (2002), not the adulterated second edition (2004).First editions are readily available very cheaply on Amazon. The 2nd edition radically altered the core chapter (Exorcising Plato's Ghost pp. 45-66).Gil Student summarises all the changes Sacks made for the 2nd edition here: https://www.torahmusings.com/2007/10/differences-of-dignity/Tower of Babel / Exorcising Plato's Ghost* Yes different religions speak different languages, but this is something to be celebrated. The will of God.* Babbling of the languages of the people building the Tower is something wondrous and good.* Oppressive and totalitarian for everyone to think and speak exactly like each other.Let there be Diversity:* “Religion is the translation of God into a particular language … God has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians, Islam to Muslims.” (p. 55)* [A core lesson of the Torah is that] “God is God of all humanity, but no single faith is or should be the faith of all humanity.” (p. 55)* Myth that “If I am right, you are wrong”… “you must be converted, cured, and saved” (p. 50)Universalism is dangerous* Sacks is scathing of those who “attempt to impose a man-made unity on divinely created diversity”* Greatest crimes in history come from attempts to impose universalism on the diversity of human beings.* “Babel - the first global project - is the turning point in the biblical narrative. From then on, God will not attempt a universal order again until the end of days.”* [Related to the Talmudic concept of Teiku - pushing off disputes to be resolved at the end of days, acknowledging the limitations of human beings to attain the Truth on certain matters]Particularity / Covenants* Myth that universal morality is morally superior to particular moralities. Criticism of Jews for being parochial, only marrying each other, taking care of our own before others. This is prejudice, chauvinism.* “We are particular and universal, the same and different, human beings as such, but also members of this family, that community, this history, that heritage, our particularity is our window onto universality” (p. 56)* We understand the human experiences of others by having our own particular human experiences.* “… we learn to love humanity by loving specific human beings. There is no short-cut.” (p. 58)Engagement* Not only are there multiple truths out there, but we can learn something by engaging with them. Unlike Soloveitchik, does not want to hide away, avoid understanding the other.* Importance of conversation, as opposed to debate (politics).* “entering into the inner world of someone whose views are opposed to my own” (p. 83)* In a conversation, you don't win or lose. You grow. You learn something as you “know what reality looks like from a different perspective.” (p. 83)Religion and Politics* How do we deal with difficult questions where we need to agree to live together?* We first have those conversations, so that we understand each other.Then political conversations resolve what we actually do as a society together.* Consequence: Need to be very careful how and where such political debates occur, as they may eclipse the conversations that are really necessary, particularly in educational settings.Patrick Morrow (Christianity)Historical tendency of the Church to assumes it possesses all Truth. Vast majority of Christians wish to leave that behind.Christians tend to prefer Sacks over Soloveitchik. The idea of private truth is very foreign to Christianity due to opposition to Gnosticism (esoteric knowledge). Christianity has taught that its teachings are available to everyone.Three-fold typology of approaches to non-Christian faiths (proposed by pluralists):* exclusivism (we alone have the religious good)* inclusivism (we have the religious good fully, and others may share part of it with us)* pluralism (no way to distinguish who has more or less of the religious good; we are all equal)Another approach: Most takes on other faiths are variations on inclusivism. They can tip into exclusivism (one type of error) or into pluralism (another type of error).Mainstream Christian Inclusivism in the Catholic TraditionKarl Rahner was a Jesuit, before, during and after Vatican II. 1961 lecture: “Christianity and the Non-Christian Religions”. Published as pages 115-134 of Theological Investigations Vol 5 (London: Darton, Longman and Todd) Available hereRahner offered four theses. We will look at three:* Christianity is the absolute religion intended for all. This applies only when Christianity enters with existential power into the life of a person or a community. This happens only when a person has a Pentecostal experience. This cannot be seen, and it cannot be forced.* Therefore, it is likely that the other religion in which a person finds himself is legitimate (in God's eyes).* Therefore, a missionary, meeting someone from another faith, should treat them as an anonymous Christian. (God will be working in that person's life. Who is God? For Rahner it is the Trinity. Therefore, the Trinity is present for that person and that person is therefore a Christian.)Catholicism has moved on from here, but this position does mean treating a person from another faith as someone who has their own relationship with God from which one can learn. They may have precisely the teaching that I need right now.[For those who want to read further, Patrick Morrow has written about this issue at length here. Karl Rahner also entered a dialogue with Jewish theologian Pinchas Lapide that included such matters as the Jewish debate about whether Christianity is monotheistic.]Dilwar Hussain (Islam)Importance of humility. Quran teaches people be in awe and wonder of the vastness of Creation and therefore of the Creator.Three main points:1. God has an infinite amount to say to us, so cannot be contained in any finite text.If we believe that all of God's wisdom is contained in the Quran or in any holy text, then we are making God finite. In the view of Islam (with the focus on monotheism), then lends towards idolatry.“If all the seas of the earth were turned into ink and all the trees of the earth were turned into pens, then the wisdom of God would not have been exhausted.”[I shared a laugh here with a fellow Jew in the audience as this is so, so similar to the text in the Jewish prayer Nishmat. “If our mouths were full of song as the sea is with water… we would not be able to sufficiently praise you.”]2. Diversity is created by GodIf diversity is in the world, God intended it to be there. Just like we cannot understand evil, we cannot understand why it is there, but it is there for a reason.“We created you from one soul, and we created you into nations and tribes, that you may come to know each other.”Diversity is a source of wonder and learning. This is part of the Divine intention and part of the human journey.3. How to deal with difference?There are universals. But there will be differences. We will disagree. This happens both within and between religions and across humanity.Some disagreements can be resolved. Others cannot and we leave them to the Day. Right and Wrong in the universal sense is the language of God. We cannot know absolutely so must focus on living in peace rather than who has the right or wrong answers.4. Relevance today / challengesWhy is this such a cause of anxiety for us today? Historically Islam was more inclusive as it saw teachings of Judaism and Christianity as part of its heritage. Today we have too much “brittle religion” because of political conflicts.Religion that is not soft and flexible, and can break. We end up with “brittle, broken religion” (Hamas, Isis etc.).It's not most Muslims, but it is some Muslims and must be acknowledged. A lot of work to do within Islam to reclaim the flexible tradition that is possible.Thanks for reading Heterodox Jewish Woman! Subscribe for free to receive new posts and support my work. Go to https://shirabatya.substack.com/https://www.jcob.org/support_judaism_re.html> This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit shirabatya.substack.com

Good lord! A scrappy win with a clean sheet where Longman scored the winner?! Someone check on Whitto, quick! The Gang discuss the final game of 2024, as City take all three points from Blackburn Rovers (less said about the loss to Preston the better), before looking ahead to the new year and the tricky fixtures of Boro and Leeds at the MKM back-to-back.We hope you all had a merry Christmas and have a happy new year!Find our socials here: https://linktr.ee/HullandBackWe are also now on Bluesky! You'll find us at https://bsky.app/profile/hull-and-back.bsky.socialThis Podcast has been created and uploaded by the To Hull and Back Podcast. The views in this Podcast are not necessarily the views of talkSPORT. Hosted on Acast. See acast.com/privacy for more information.

We have a great one for you this episode, folks. Philip Longman, Senior Editor at the Washington Monthly and the Policy Director at the Open Markets Institute drops by to discuss how 50 years of weak antitrust policies has hurt the Democrats with working class voters—and what they should do to win them back. If you like what we do at the Progress Pondcast, please support us on Patreon for as little as $5.00 a month. Thanks, and make sure to like and share our show!

“The psalm is ascribed to Solomon, and has perhaps a concealed signature in the expression his beloved (2), which is the word from which Jedidiah, his personal name from God, was formed (II Sam. 12:25)” Kidner, 440. Solomon carried on many building activities (I Kings 3:1-2; 7:1-11; 8:13; 9:1). This psalm has more of the characteristics of a wisdom psalms than other types. “A wisdom psalm ... ‘provides instruction in right living and right faith” NICOT, 917. “In Jewish practice the psalm is recited as a part of thanksgiving as a part of a thanksgiving service after children” VanGemeren, 793 127:1 Unless the LORD builds the house- “The Hebrew bayit equally means ‘house' and ‘home.' The emphasis in the second half of the psalm on progeny suggests that both sense of the word are in play here” Alter, 449.  “House could refer to a literal dwelling house (Gen. 19:10), a household (Gen. 7:1), the temple, or the king's palace (I Kings 9:1), or the nation as a whole (Amos 3:1, 13; 7:10)” Miller, 407. See NICOT, 918, for even more possibilities for the word house. They labor in vain who build it- Prov. 14:23 uses this word for labor and says in all labor there is a profit. The word for in vain is used three times in vss. 1-2. It is translated vain in the command not to take God's name in vain in Exodus 20:7; Deut. 5:11. It is translated false in warnings against false reports in Exodus 23:1; Deut. 5:20. It refers to worthless idols in Jer. 18:15; Jonah 2:8 and the false messages of false prophets in Ezekiel 13:6, 7, 8, 9, 23.Unless the LORD guards the city- Num. 6:24; Pss. 25:20; 34:20; 86:2; 97:10; 116:6; 121:3-5, 7-8.127:2 For He gives to His beloved even in His sleep The NIV has He grants sleep to those He loves. “This could signify the blessing God gives, or taken adverbially the time or way to which He gives it” Kidner, 442. 127:3 Behold, children are a gift of the LORD- Gen. 33:5; Deut. 7:13. The word children here and in vs. 4 is literally sons. “The martial imagery of the rest of the poem argues for the masculine sense of the term” Alter, 450. “The patriarchs of Israel and their wives recognized that children are gifts from God (Gen. 29:31-35; 30:1-6, 17-23; I Sam. 1:5-6, 11, 19-20) How much better our society would be if we recognized as much!” Miller, 407. The word sons vss. 3, 4 in Hebrew is very similar to the word for builders in vs. 1- McCann, 1198. The fruit of the womb is a reward- “It is not untypical of God's gifts that first they are liabilities, or at least responsibilities, before they become obvious assets” Kidner, 442. Gen. 15:1 God is our ultimate reward. 127:4 Like arrows in the hand of a warrior- The word for warrior “is often used to describe military figures…II Sam. 23:8 names David's ‘mighty men' and in II Kings 24:16, the king of Babylon took captive all of the gibborim of Jerusalem, 7000” NICOT, 919. So are the children of one's youth- “. One might recall David's original power base was in part a kind of family militia, led by three nephews” Alter, 450. “Sons provide sufficient strength to enable the family to defend itself against marauders” Miller, 407. 127:5 How blessed is the man whose quiver is full of them- “The larger the family, the greater the defense against the enemy” Miller, 407. “Children confer real advantage on a person in the battle of life. Indeed, the more the better” Longman, 426. 

A Song of Ascents“The community prayer is strikingly similar to the longer Psalm 85…Verses 1-3 reflect upon a past deliverance, probably return from Babylonian captivity. Verses 4-6 plead for the further restoration from present problems” Miller, 405. “The psalm starts out like a thanksgiving song, celebrating the restoration of the community's fortunes, but the second part leads us to understand that it is lament of the community” Longman, 423. 126:1 When the LORD brought back the captive ones of Zion- The phrase brought back the captive ones might also be rendered ‘turned the captivity of' (cf. the KJV and NASB).This clause, with slight variations, is frequently used by the psalmists (14:7 and 53:6; 85:1; 126:1, 4) and the prophets (Jer. 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11, 26; 48:47; 49:6, 39; Lam. 2:14;  Ezek. 16:53; 29:14; 39:25; Hos. 6:11; Joel 3:1; Amos 9:14; Zeph. 2:7; 3:20)” Miller, 405. Deut. 30:3; Job 42:10.126:2 And our tongue with joyful shouting- The word translated joyful shouting is used only 33 times in the OT and three are in this short Psalm- 126:2, 5, 6.126:3 The LORD has done great things for us- Notice the transition from for them in vs. 2 and for us in vs. 3.126:4 Restore our captivity, O LORD- “Verse 1 rejoices that Yahweh has ‘restored' His people and verse 4 petitions that He restore them yet more fully” Isaiah 62:6-7. “It seems odd that the psalmist would first state that the community's fortune had been restored and then ask God to restore their fortunes, as he does in this stanza. But one only has to remember the return from Babylonian captivity for an example of these two are in tension” Longman, 424. “The early rapture of Ezra 1-6 and the erosion of enthusiasm by the harsh facts of life illustrate this psalm” Motyer, 574.  126:4-6 “The two images of renewal (4b, 5-6) are not only striking; they are complementary. The first of them is all suddenness, a sheer gift from heaven; the second is slow and arduous, with man allotted a crucial part to play in it” Kidner, 439. The great things of verse 2 have become a day of small things (Zech. 4:10). Jesus and Psalm 126“Psalm 126 reminds us that that we live in the hope of God's help, always remembering what God has done in the past (vv.1-3) and always anticipating what God will do in the future (vv. 4-6; see Isaiah 43:19; 65:17; Rev. 21:5)” McCann, 1195. 126:1-2 “Surprised by joy, they were scarcely able to believe their eyes- it was all too good to be true (cf. Lk. 24:41; Acts 12:9)” Laymen, 689. John 16:20-22“Matching this is the other picture of revival, in terms of farming at its most heart-breaking: all its joys hard-won (cf. II Cor. 9:6) and long-awaited (Gal. 6:7-10; James 5:7f.)” Kidner, 440. “There will be songs of joy but only when the toilsome task of sowing has been done and the crop has matured for harvest. That is where we find ourselves in God's perfect plan of things (cf. Phil. 1:9-11; Jas. 5:7-8; Rev. 14:14-16)” Motyer, 574. John 12:23-24Matthew 5:4 God will comfort our mourning. “The early church was urged to turn away from suffering to glory, with a conviction that the God who had begun a good work could faithfully bring it to completion (II Cor. 4:17-18; Phil. 1:6; I Thess. 5:24).  

This psalm “makes a proper distinction between the fate of righteous and the fate of the wicked, a favorite theme in Israel's wisdom poetry (cf. Ps. 1; Prov. 1-9). Those blessed are those who trust in the LORD (vs. 1), the righteous (vs. 3), the good (vs. 4a), those who are upright in heart (vs. 4b). Wicked kings (vs. 3a) and people (vs. 5) must be eliminated so that the righteous will not be encouraged to do wrong (vs. 4)” Miller, 404. 125:1 Are as Mount Zion, which cannot be moved but abides forever- Ps.68:15-16 The verb moved is translated shaken in Ps. 13:4; 15:5; 16:8; 21:7; 55:22; 62:2, 6; 82:5; 112:6 or slips in Ps. 17:5; 38:16; 46:2; 94:18 or moved in Ps. 46:5; 93:1; 96:10. “The same word is translated in Ps. 121:3 as stumble”- NICOT, 911. “Mountains are often symbolic of stability and endurance, particularly in contrast to the waters of chaos (Ps. 46). And here, the psalmist names the most important mountain of all, Zion, the location of the temple” Longman, 422. “He draws upon the traditional picture of impregnable Zion (cf. Ps. 46; 48; 76; Isa. 28:16)” Laymen's, 689 125:2 As the mountains surround Jerusalem- “The second (simile) compares the LORD Himself and the mountains that surround Jerusalem” Broyles, 455. “Mount Zion is not the highest peak in the mountain range around Jerusalem. To the east lies the Mount of Olives, to its north Mount Scopas, to the west and the south are other hills, all of which are higher than Mount Zion” VanGemeren, 788. The same word for surrounds is used in both parts of the verse. “The mountains offered security to Jerusalem and became a symbol of divine protection” Miller, 404. So the LORD surrounds His people- “God is ‘around' and present with His people (Ps. 34:7; Zech. 2:1-5)” VanGemeren, 788. 125:3 “Prophets constantly rebuked Israelite leaders for adversely influencing the nation through their own wickedness (cf Is. 1:21-31; Jer. 5:1-6; 6:13-15; Hos. 4:4-10). The psalmists acknowledged the principle also (cf. 72:1-4; 78:67-72; 101:1-8)” Miller, 404. Neh. 9:36-37 depicts foreign rule over Jerusalem but may describe the situation the people were in. The word for scepter can mean rod and “the sense of punishing force may be the more relevant one here” Alter, 446. 125:4 Do good, O LORD, to those who are good- Ps. 18:20-27 This petition is the only place in the psalm where God is directly addressed. “It seems deliberately nonspecific and so leaves the particular means to Yahweh's discretion” Broyles, 456. This also contains a warning to the congregation listening that they must do good. 125:5 But as for those who turn aside to their crooked ways- This contrasts with those who will not be moved in vs. 1. “Nationality or ethnicity does not guarantee Yahweh's favor-one must maintain a relationship to Yahweh and a moral heart” Broyles, 456. The ‘evildoers' are apostates who have turned to ‘crooked ways' (vs. 5), i.e. paths that twist and turn away from the main road (cf. Judges 5:6)” VanGemeren, 789.Peace be upon Israel- Ps. 120:6,7; 122:6-8; 125:5; 128:6- “Israel is equated with those who trust, the righteous, the good and the upright” Laymen's, 689. Numbers 6:26; Israel stands for all God's faithful people- Galatians 6:16; Rom. 2:29; John 1:47.

Let's explore the intricate history between Christianity and witchcraft, tracing how the Church's views on magic and supernatural practices evolved from the early Christian period to the modern day. This lecture unpacks the meaning of 'witchcraft' within a Christian context, revealing how the term came to signify a threat to divine authority. Through scriptural interpretations, the perspectives of early Church Fathers, and medieval theological distinctions between 'white' and 'black' magic, we uncover Christianity's shifting stance—from condemnation and demonology-fuelled witch hunts to ambivalent tolerance of folk practices. We also examine the rise of ceremonial magic traditions, such as Rosicrucianism and Freemasonry, which attempted to harmonise Christian mysticism with esoteric pursuits, and how these traditions influenced contemporary Pagan practices. This video sheds light on the far-reaching impact of these historical interactions, showing how Christian symbolism continues to influence modern Paganism and esotericism. Dive into this fascinating journey through faith, fear, and the ongoing dialogue between Christianity and witchcraft. CONNECT & SUPPORT

Psalm 123 A Song of Ascents“Verses 1-2 are written in the tone of a psalm of trust, but 3-4 are in the form of a community lament.123:1 To You I lift up my eyes- 121:1; Lifting up eyes can indicate arrogance- II Kings 19:22; Ps. 131:1 but here they are lifted up to God and not against Him. “To phrase ‘to You' is in the emphatic position, suggesting the psalmist's complete orientation to God” McCann, 1187. O You who are enthroned in the heavens- Pss. 2:4; 11:4; 115:3, 16; 135:15 “His faithful love and wisdom are equally beyond our calculating (Ps. 36:5; Is. 55:9)” Kidner, 435. “The Lord whose heavenly throne (1) speaks of His endless resources as well as His worldwide sovereignty” Motyer, 573.123:2 Behold, as the eyes of servants look to the hand of their master- “The eye symbolizes longing, need, expectancy” Motyer, 573.“They await some provision for their own benefit.As the eyes of the maid to the hand of her mistress- “Everyone in this community, man and woman, looks urgently to God for a sign of grace” Alter, 441.  So our eyes look to the LORD our God- “God's people are in the position of ‘servants' (see Pss. 34:22; 69:35-46; 113:1; 116:16)” McCann, 1187. This shows their humility before God. Israel looks for the good hand of the LORD- Ezra 7:6, 9, 28; 8:18, 22, 31. “The simile certainly emphasizes the psalmist's utter dependence on God, like that of slaves on their master” Longman, 419. “The repetition of ‘eyes' which occurs in each of the four poetic lines in vv. 1-2, is another instance of the steplike pattern that characterizes the Songs of Ascents (see Pss. 120:5-7; 121:1-4, 7-8; 122:2-5)” McCann, 1187. Until He shall be gracious to us- This is another example of the steplike parallel pattern (climactic parallelism).123:3 Be gracious to us- Pss. 4:1; 6:2; 9:13; 25:16; 26:11; 27:7.For we are greatly filled with contempt- We are not told who gives the scorn, the actual things said, nor the reason for it. “Superlatives are used here and in vs. 4 to indicate the overabundance of scorn and contempt they have received” Miller, 402. 123:4 Our soul is greatly filled with the scoffing of those who are at ease- Lam. 3:30ff., 33.And with the contempt of the proud- Proud are enemies of the psalmists in Pss. 94:2; 140:5. There is a strong contrast in the Psalm. It begins with “to You” and ends with “the arrogant”- VanGemeren, 783. Jesus and Psalm 123123:2, 3 Lord- The term used in the LXX is κυριος and it is used of Jesus in many NT passages including Matt. 7:21, 21, 22, 22; Luke 6:46, 46. The word is used over 700 times in the NT and many of them are of Jesus. He is LORD and we are utterly dependent upon Him for salvation and all blessings. 123:2 Servant- in the LXX is the term δουλος and it is used of the NT writers in Rom. 1:1; James 1:1; II Peter 1:1; and Jude 1. It is used of all Christians in Romans 6:16-23. It is used of Jesus in Philippians 2:7. Jesus, who is addressed as Lord, is also a servant. The LORD became a servant to show us mercy. We are totally dependent upon His mercy for salvation.  123:2, 3 Have mercy upon us- The word used was addressed to Jesus in Matt. 9:27; 15:22; 17:15; 20:30-31; Mark 10:47-48; Luke 17:13; 18:39. As these begged for Jesus to have mercy upon them, we are beggars who fall before Him totally dependent upon His mercy.When God takes flesh in the person of Christ, Jesus, who was God became a servant- John 13:1-17; Phil. 2:5-8. 

Psalm 122 A Song of Ascents, of DavidThe phrase “of David” is omitted in most mss. of the LXX and the Vulgate- Miller, 399. “The psalm gives more evidence of having been written as a pilgrim psalm than any among the Psalms of Ascents (120-134), with the possible exception of the last one” Miller, 399. Psalms of Zion are Pss. 46, 48, 76, 84, 87, 132.122:1-2 Journey to Jerusalem122:1 I was glad when they said to me- “The idea did not originate with him, but he joined with a group of pilgrims to go to the city” Longman, 416.  Vss. 1, 8-9 use first person singular words.“We hear the voice of an individual singer who is part of a larger group of pilgrims going up to Jerusalem” NICOT, 899. The words I was glad or I rejoiced set “the tone for the remainder of the psalm” NICOT, 900.  ‘Let us go to the house of the LORD'- Isaiah 2:3; Micah 4:3; Ps. 84:10; Jer. 31:6; Zech. 8:21. “The verbal phrase is not a cohortative but an imperfect and should be rendered ‘we will go'” VanGemeren, 775.  122:2 Our feet are standing within Your gates, O Jerusalem- Notice that the I shifts to our. “At last Jerusalem and the house of the LORD come into sight, and we have arrived” Kidner, 433. The city is personified and addressed in the second person” Longman, 416.The OT believer rightly regarded Jerusalem as the center of the whole earth- Ps. 48:2; Ezek. 5:5.122:3-5 He celebrates the city122:3 Jerusalem, that is built as a city compact together- Ps. 48:1-2, 13; 147:2. “The word ‘Jerusalem' ends (v. 2) and begins v. 3” McCann, 1184. “True brotherhood was realized at this center of the community” Allen, 159. The word translated compact is used in Ex. 26:3, 3, 6, 9, 11; 36:10, 10, 13, 16, 18 for the curtains of the tabernacle joined together. The word compact is also used of military alliances- II Chron. 20:35, 36, 37; Dan. 11:6, 23. 122:4 To which the tribes go up- Ex. 23:17; Deut. 16:16; Ps. 48:9; 84:5- “Go up is the technical verb for pilgrimage” Alter, 439 and it is also used for going up the temple mount- Ps. 24:3. 122:5 For there thrones were set for judgment- Deut. 17:8; II Sam. 8:15; 15:1-6; I Kings 3:16-28; 10:9; II Chron. 19:8; Ps. 72:1-4; 89:29; Isaiah 2:4; 9:7; 11:2-5; 16:5; Jer. 21:10-11 Kings were to administer just and right judgment. “Other songs of Zion show the integral connection between the city and the king (Pss. 84:9; 132, esp. vss. 11-12)” Broyles, 451.122:6-9 He prays for the peace of the city122:6 Pray for the peace of Jerusalem- Jer. 15:5 There is a wordplay between peace and Jerusalem- Heb. 7:2. Peace is the key word in vss. 6-8 and continues the stairstep parallelism of this psalm. “It was customary to offer greetings of peace on entering a home or community (cf. I Sam. 25:6; Matt. 10:12-13)” Allen, 159.May they prosper who love you- “The ‘your' is feminine singular in the Hebrew, clearly addressing Jerusalem” Alter, 440. Contrast 129:5. . 122:7 May peace be within Your walls- 125:5; 128:6. The word within is used in both portions of this verse and is the Hebrew preposition ב.Compare Pss. 48:13. 122:8 For the sake of my brothers and my friends- He is motivated to pray this prayer because of his love for his fellow-man. 122:9 For the sake of the house of the LORD our God- This prayer is also motivated by his love for God. 

Psalm 121There are some connections with Psalm 91. The idea of shade or shadow in 121:5; 91:1. The word keep in 121:3, 4, 5, 7, 7, 8 is also in 91:11. The word foot is used in 121:3 and 91:12 McCann, 1181. The name LORD appears in vs. 2, 5, 5, 7, 8.121:1 From whence shall my help come?- The word help is m.s. and is used of God in Exodus 18:4; Deut. 33:7, 26, 29; Ps. 20:2; 33:20; 115:9, 10, 11; 121; 1, 2; 124:8; 146:5. The f.s. form is used in Ps. 40:13, 17; 44:26; 46:1; 108:12. “The question exposes his anxiety and sense of inadequacy” Laymen, 687. 121:2 My help comes from the LORD,Who made heaven and earth- Ps. 115:15; 124:8; 134:3; Jer. 32:17 The verb made is used 12 times in Gen. 1-2 to speak of God's creation of all things. “The thought of this verse leaps beyond the hills to the universe; beyond the universe to its Maker. Here is living help: primary, personal, wise, immeasurable” Kidner, 431. 121:4 Behold, He who keeps Israel- “Protection is a burning issue for a pilgrim who is travelling arduously and through lonely country” Kidner, 431. will neither slumber not sleep- contrast I Kings 18:27. The word slumber is repeated from vs. 3. “God is ever vigilant” Longman, 414. “This sentry never dozes on duty!” Laymen, 687. “In all paths of life, he is promised the ever-vigilant protection of God” Allen, 154. 121:6 The sun will not smite you by day- Gen. 1:16 The word smite is a word that often indicates to strike with violence- Gen. 4:15; Ex. 2:11, 12; 12:12. Sunstroke is “a real danger in the semi-desert climate of the Land of Israel” Alter, 438. “By day and by night are frequently used to mean ‘always' or ‘constantly' (cf. Pss. 22:2; 88:1)” Miller, 398. Ps. 91:5-6; II Kings 4:18-19; Isa. 49:10; Jonah 4:8; Rev. 7:16.121:7 The LORD will protect you for all evil- Ps. 41:2; 91:10-12 “In light of other scriptures, to be kept from all evil does not imply a cushioned life, but a well-armed one. Cf. Psalm 23:4, which expects the dark valley but can face it” Kidner, 432.  121:8 The LORD will guard your going out and coming in- Num. 27:17; Deut. 28:6; 31:2 This “is not only a way of saying ‘everything': in closer detail it draws attention to one's ventures and enterprises (cf. Ps. 126:6). Jesus and Psalm 121121:2 Jesus is Creator of Heaven and earth- John 1:1-3, 10; Col 1:16121:1, 2 This particular form of the word help is only used twice in the NT- Acts 27:17 for the supporting cables under the boat. Heb. 4:16 He gives grace to help in time of need.121:3 The One who not let Israel's feet slumber has His feet nailed to the cross- Luke 24:39-40.121:3-4 Matt. 8:24; Mk. 4:38; Lk. 8:23 Jesus sleeping on the boat though not the same Greek word. 121:3, 5, 7, 7, 8 The word for God guarding or keeping His people is the word from the LXX for Jesus guarding His disciples- John 17:12; Gal. 6:13; II Thess. 3:3; II Tim. 1:12; Jude 24.

120:1-2 Words of Trust and Petition120:1 In my trouble I cried to the LORD- 102:2 The word order in Hebrew is “To the LORD in distress to me I cried/called and He answered me.” The point is the emphasis falls on the LORD to whom He called. Who are we calling on or looking to in times of distress? The author “expresses the sole dependence on God in the hour of distress” VanGemeren, 769. The Hebrew word for trouble or distress was used in Pss. 34:6, 7; 46:1; 50:15; 86:7; 91:15; 116:3.  While he has suffered from “lying lips” (vs. 2), a “deceitful tongue” (vs. 2, 3), and people who “hate peace” (vs. 6), and “are for war” (vs. 7), “instead of answering back, this man has looked in a better direction” Kidner, 430. And He answered me- Pss. 3:4; 18:6; 22:21; 66:14; 118:21; Jonah 2:2 God answered. “The most natural translation of verse 1 points to a past event” Kidner, 430.  120:2 Deliver my soul, O LORD, from lying lips-“He was the victim of lying and misrepresentation” Allen, 149.  “He refers to these liars by a synecdoche, whereby body parts represent the person” Longman, 411. “He has proved by bitter experience the untruth of the adage, ‘Sticks and stones may break my bones, but words can never hurt me'” Laymen's, 686. From a deceitful tongue- The word for deceitful is a relatively rare OT word used but is used both in 120:2, 3. It is used in Ps. 78:57 of a treacherous bow and in Prov. 10:4 of a negligent hand and in Prov. 19:15 of a lazy man. Contrast the tongue of 119:172 with this tongue. 120:3-4 Words of vengeance 120:3 What shall be given to you, and what more shall be done to you- “These verses turn to address these liars” Broyles, 446. The question What is asked twice. “The form of the question involves a frequent Hebrew idiom, ‘God do so to you, and more also' (cf. I Sam. 3:17; I Kings 2:23; Ruth 1:17). The thought is that God will do something worse to these insolent liars than they have done to the psalmist” Miller, 396.You deceitful tongue?- “Ps. 64:3f, 7f, where God's arrows turn the slanderers' verbal arrows against them” Kidner, 430.120:4 Sharp arrows of the warrior- “The reference to weapons presupposes their metaphorical usage for slander, as in 52:2; 57:4; Jer. 9:3, 8” Allen, 146. Sometimes the word arrow is used of the judgment God brings upon the wicked.With the burning coals of the broom tree- Do the images of the sharp arrows and burning coals describe the words hurled against the psalmist (Alter, 436) or the weapons God turns against the deceitful tongue (Kidner, 430)?“In short, the answer is that the liar, wounding though his weapons are, will be destroyed with far more potent shafts than lies. God's arrows or truth and coals of judgment” Kidner, 430. “The broom tree has a low combustion point and thus blazes up immediately with intense heat” Miller, 396. “The roots of the broom tree apparently burn well and yield notable charcoal. On coals as a symbol of judgment cf.., Ps. 140:10” Kidner, 430. 120:5-7 Words of Woe 120:5 Woe is me, for I sojourn in Meshech “This lament ends on a sad note, as the psalmist bemoans his present wretched condition. The section begins with a strong exclamation of sadness (woe), often heard in funeral processions (I Kings 13:30; Jer. 22:18; Amos 5:16)  “Now the singer's special situation as an alien comes to light, and with the motivation of these slander”" Kidner, 430. The word sojourn is the Hebrew גור which describes the wanderings of Abraham (Gen. 12:10; 20:1; 21:23, 34), Isaac (Gen. 26:3), Jacob (Gen. 32:4; 35:27), and hi

This podcast episode delves into the intricacies of land use, real estate, and environmental law with attorneys Robert Angus Williams and Lauren Brooks of Lewis, Longman & Walker. They discuss the crucial steps of environmental due diligence, including the importance of Phase I and Phase II Environmental Site Assessments.Robert and Lauren also discuss the role of environmental lawyers in navigating legal challenges as well as various strategies for managing properties impacted by environmental issues. The episode provides important insights into navigating environmental challenges and legal strategies in property transactions.Learn more at SVNsaunders.com and LLW-Law.com.

119:153-160 רGod's mercy- vs. 156, lovingkindness- vs. 159, truth- vs. 160, and righteousness- vs. 160 are all mentioned here. 119:153 Look upon my affliction and rescue me- This word for look will begin vs. 153, 158, 159. This plea for rescue from affliction ties canonically to Exodus 3:7-8- Hermenia, 282. He begs “for deliverance from affliction (vs. 153) and from his persecutors and adversaries (vs. 157a), who are faithless with God (vs. 158)” Miller, 394. Only God can rescue (vs. 153) and redeem (vs. 154). For I do not forget Your law- “He obeys God's law, but they don't, and this again is the basis of his call to God to help him” Longman, 408. “The plea is based on the psalmist's remembrance of God's law (vs. 153b) and diligence in keeping it (vs. 157b, 159a). But he still recognizes his need of God's mercy (vs. 156a)” Miller, 395. “The protestation of innocence is not to be understood as an expression of pride but rather as an appeal to God's fatherly heart” VanGemeren, 761.119:154 Plead my cause and redeem me- Ps. 35:1; 43:1; 74:22; Hos. 4:1 uses plead my cause and Ps. 69:18 the cry for redemption. “The language used is that of a lawsuit, for God will champion his cause. The effect of God's pleading his case is that he will be redeemed from bondage. The word ‘redeem' is well-known for it use in kinsman-redeemer passages” Ross, 581.Revive me according to Your word- revive is used in vs. 25, 37, 50, 93, 107, 116, 144, 149. “There is a mounting urgency, if repetition is any sign of it, in the plea for life, heard three times in this stanza is an identical exclamation (a single word in Hebrew) to end verses 154, 156, 159” Kidner, 428. 119:155 Salvation is far from the wicked- The wicked are far from God's law in vs. 150 and salvation is far from them. Vs. 150 is a verb while the word far here in vs. 155 is an adjective. For they do not seek Your statues- The psalmist sought God with all His heart in vs. 2, 10, but the wicked did not seek God's statutes.119:156 Great are Your mercies, O LORD- Mercies is used elsewhere in this Psalm in vs. 77.119:157 Many are my persecutors and my adversaries- The word many in vs. 157 is the same word as great in vs. 156. “His love runs to meet us and is equal to every threat” Motyer, 571. 119:158 I behold the treacherous and loathe them- This verb translated loathe is only used 6 times, the others are Psalms 95:10; 139:21; Ezekiel 6:9; 20:43; 36:31. Because they do not keep Your word- “The psalmist not only follows this way, but also he is grieved to see those who do not” Ross, 583.119:159 Consider how I love Your precepts- In vs. 153 he begs God to see his affliction and in vs. 158 to see the treacherous, and in vs. 159 to see his love for God. Revive me, O LORD, according to Your lovingkindness- Loving-kindness is found in Psalm 119:41, 64, 76, 88, 124, 149, 159. “YHWH's righteous ordinances will give him not death, but life” Hermenia, 282. 119:160 The sum of Your word is truth- “The sum is literally ‘the head'; hence AV, ‘from the beginning.'…Here it only means ‘the head of Thy word.' In this kind of phrase it means, as in the RSV, the sum (cf., e.g. 139:17); and its use as an equivalent to ‘a census in Exodus 30:12; Numbers 1:2, etc., shows that ‘the sum of' is not a way of saying ‘by and large,' but rather, ‘every part of'” Kidner, 428-429.

119:89-96 ל“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God's sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things' (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171. 119:97-104 מ“The mem strophe is a quiet interlude without petition” Allen, 143. The eight verses begin either with the word מה in vs. 97, 103 and מן in vs. 98, 99, 100, 101, 102, 104. While this last word can indicate a preposition meaning “from, out of” like in vs. 101, 102, 104, it also can be used as a comparison in vs. 98, 99, 100.119:105-112 נ119:105 Your word is a lamp to my feet- “The psalmist thinks of the person traveling by foot at night with a lamp attached to his ankles or feet to show him the way (Prov. 6:23)” Miller, 391.The MT actually has foot instead of feet but a manuscript along with the LXX and Syriac have feet- Ross, 549. This language reminds us of “what Scripture elsewhere calls the believer's walk” Ross, 551. In contrast the lamp of the wicked goes out- Prov. 13:9; 20:20; 24:20.The LORD is a lamp in Ps. 22:28; II Sam. 22:29.119:113-120 ס“The psalmist stands in contrast to the undecided (113), the evildoers (115), the wanderers (118), and the wicked (119)” Motyer, 570.119:113 I hate those who are double minded- vs. 104 “Double-minded is akin to the word in Elijah's taunt at those who hobbled ‘first on one leg then on the other' (I Kings 18:21)” Kidner, 427. These are people “who appear to be following God, but really they aren't” Longman, 407. But I love Your law- vs. 97 His love for God's law is a strong contrast to the hate earlier in the verse. These verbs are antithetical. 119:114 You are my hiding place and my shield- The You is emphatic. Hiding place is found of God in Psalm 32:7; 61:4; 91:1. Shield appears of God in Psalm 3:3; 28:7; 33:20; 84:9, 11; 115:9, 10, 11.I wait for Your word- vs. 74, 81119:121-128 ע“The flow of thought is more awkward than in most of the other stanzas of this psalm, being hindered by the sparsity of words beginning with the letter ‘ayin” Miller, 392. “The key term of the ‘ayin strophe is עבדך ‘your servant,' vv. 122, 124, 125. It is used to claim Yahweh's patronage (v. 125)” Allen, 144. “The petitioner presents himself as a good and faithful servant of YHWH and appeals to YHWH to care for his servant” Hermenia, 279.

Psalm 119:49-56119:53 Burning indignation has seized me because of the wicked- The word translated “burning indignation” is a rare word used only in Ps. 11:6 and Lam. 5:10. In Ps. 11:6 the word speaks of the divine judgment on the wicked. “The psalmist's commitment to the Lord and His word dictates what He loves and what He hates. He cannot be neutral when it comes to wicked behavior by those who refuse to live by God's law” Estes, 413-414. “The truly devout naturally have a moral outrage over the ungodly who forsake God's laws” Ross, 512. 119:57-64 119:57 The LORD is my portion- This line is two words in Hebrew. Portion is use in Ps. 16:5; 73:26; 142:5. “Portion is from a root which can mean to divide into shares. The noun, in this context, means God's sharing Himself with man, hence fellowship” Miller, 388.  The word portion is used “frequently in the book of Joshua for the allotments of land designated for the tribes of Israel in Canaan- Josh. 15:13; 18:7; 19:9. The tribe of Levi was granted no territorial allotment because the Lord was their portion and inheritance among the Israelites (Num. 18:20; Deut. 10:9; Josh. 13:14). Kraus notes that this special relationship between the tribe of Levi and the Lord ‘later is transferred to the mouth of the pious. Yahweh alone is their livelihood” Estes, 415. 119:63 I am a companion of all those who fear You- “The psalmist's loyalty to the LORD also finds expression in his association with other believers” Ross, 519. This word for companion is used 12 times in the OT, including Prov. 28:24; Isaiah 1:23. Bad companions say much about who the person is in these two verses, but so do the good companions of this verse. He is “finding his sense of community with those who like him honor the Lord by the obedience to his word” Estes, 416. 119:65-72119:67 Before I was afflicted, I went astray- The psalmist “gratitude for bitter medicine cf. 75” Kidner, 426. He has described affliction, hardship, and persecution before but here is “the psalmist's acknowledgment that his affliction was a result of going astray (v. 67)” Longman, 406. The verb for going astray is used only four times but it is sometimes used of unintentional sin- Lev. 5:18; Num. 15:28 and used in Job 12:16 of those misled. But now I keep Your word- vs. 71, 75. “Affliction has brought him back forth a wayward life (vss. 67, 71), God has dealt well with him (vs. 65)” Miller, 389. 119:71 It was good for me that I was afflicted- Deut. 8:16 “When there is opposition to the faith, God uses such times of affliction as a means of developing our faith (James 1:2), even if it an affliction we brought on ourselves” Ross, 525. That I may learn Your statutes- “The suffering impels reflection, which in turn leads the sufferer to embrace God's teaching as the guide to turning life around” Alter, 425. “We are pupils in His school of affliction (67, 70), He is principal of the school, and the graduation award is the treasure of His word” Motyer, 568. 119:72 The law of Your mouth is better to me- “In v. 72, it forms a better than structure typical of wisdom literature” NICOT, 883. That thousands of gold and silver pieces- vs. 127; Ps. 19:10; Prov. 3:14-15; 8:10, 11, 19; 16:16; Luke 12:15

119:33-40ה  The alphabetic arrangement lends itself to these hiphil verb forms, but the rest of the psalm reveals a studied effort to demonstrate reliance upon the God of the word as well as the word of God” Miller, 387. These hiphel verbs are in the imperative but, “in these petitions a tone of humility and dependence comes through” VanGemeren, 744. 119:33 Teach me, O LORD, the way of Your statutes- vs. 12, 26. “God is the teacher (v. 33); the Hebrew verb ‘to teach' ( ׳רה) underlines the noun torah, which occurs in v. 34.” McCann, 1169. And I shall observe it to the end- vs. 112 “To the end is one sense of a word which also means ‘consequence' or ‘reward,' as in Psalm 19:11 (12, Heb.). Hence NEB here has ‘I shall find my reward'; and in verse 112 ‘they are a reward that never fails'” Kidner, 425. “For the psalmist the road of obedience has no off ramp” Estes, 410. 119:34 Give me understanding- “He recognizes that the ability to observe the law depends on understanding it correctly” Longman, 405. That I have observe You law and keep it with all my heart- With all my heart in vs. 2, 10. Just like he sought the LORD with all his heart and here he keeps God's law with all my heart.  119:35 Make me walk in the path of Your commandments- Ps. 23:3For I delight in it- True happiness is found in walking in God's path. To him this path is a path of sheer delight- Estes, 410. 119:36 Incline my heart to Your testimonies- The verb is used in 119:36, 51, 112, 157; 141:4; I Kings 8:58. While he prays for God to incline his heart to Him, the other passages the psalmist inclines his heart toward God. Ps. 51:10. Often our hearts default to evil- Jer. 17:9. While Solomon prayed the prayer of I Kings 8:58, his heart turned to evil in I Kings 11:2-4, 9.And not to dishonest gain- Ex. 18:21; Jer. 6:13; 8:10; Matt. 6:24; Luke 16:13.119:37 Turn away my eyes from looking at vanity- Ps. 31:6 uses the word vanity for idols.The problem in this section is “the wayward heart that wants to obey (34), but can so easily be drawn away to selfish ends (36) and follow the enticements of the eyes (37)” Motyer, 567.  And revive me in Your ways119:38 Establish Your word to Your word to Your servant,As that which produces reverence for You- The word produces reverence or fear of God- Deut. 17:19.119:39 Turn away my reproach which I dread- vs. 22.For Your ordinances are good.119:40 Behold, I long for Your precepts Revive me through Your righteousness-Revive is used in vs. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149, 154, 156, 159, 175. Only God can give Him life.119:41-48119:41 May Your lovingkindnesses also come to me, O LORD- “The occurrence of ‘steadfast love' in vv. 41 is the first of seven (see vv. 64, 76, 88, 124, 149, 159)” McCann, 1170. Your salvation according to Your word- 119:42 So I shall have an answer for him who reproaches me- God's lovingkindness and salvation seem to the be the answers to the insults hurled his way.  Reproaches is the same word used in vs. 22 and 39. For I trust in Your word- “Through constant meditation upon them (vs. 45b, 48b), he has learned to trust them (vs. 42b) and to hope in them (vs. 43b)” Miller, 388. “To trust God's word (vs. 42) is to trust God's very self, the essence of which God revealed to be steadfast love (see

Psalm 119This “is the longest psalm in the collection and the longest chapter in the Hebrew Bible, 176 verses or lines of poetry” Alter, 419. Its size has oft times discouraged serious study. Weiser in the Old Testament Library series views it as wearisome in its repetition of motifs and says it opens the door for legalism, but he offers no commentary on the text- Weiser, 739-741.“It is recited at the Feast of the Pentecost, the spring festival observed fifty days after Passover, which celebrates the giving of the Torah to Moses at Sinai during the wilderness wanderings” NICOT, 870. “The psalm is composed of twenty-two stanzas of eight verses. Each of the eight verses of a stanza start with the same letter of the Hebrew alphabet, as the poet works his way from the beginning (aleph) to the end (taw). The acrostic form gives a sense of completion and totality, and to be sure, by the end of the psalm, one feels that the poet has indeed fully covered his subject” Longman, 403. The Torah “applies to everything at every moment, and apart from it, there is nothing worthy be called life” McCann, 1166.“He refers to God's law with eight different Hebrew words" Longman, 403. Here are the transliteration of the Hebrew words and the translation of these terms in the New American Standard Bible. 1. tora- law2. eda-statue3. piqqud-precept4. hoq-decree, 5. miswa- command6. mispat-judgment7. dabar-word8. imra-word, promise"Perhaps these eight words explain why there are eight lines in each stanza, although only five of the stanzas employ all eight words. No stanza uses fewer than six of them” Longman, 403. The writer of the Psalm is diligently seeking God with all His heart (119:2, 10).Because he loves God, he loves every word out of His mouth. He loves God's words, delights in His statues (119:14, 16, 47).  He covets God's words more than great riches (119:14, 72, 127).He seeks to keep, obey God's words (119:1, 2). He wants to keep God's precepts diligently, fully (119:4). This careful obedience to God leads to praising and thanking God (119:7). It leads to him bursting forth in praise (119:12). Jesus is the Word made flesh- John 1:1, 14.Even Jesus used the word of God to resist sin- Ps. 119:11; Matt. 4:1-11; Luke 4:1-13.

“The psalm (may have) originated in victory celebrations of Israel's king and people (cf. II Chron. 20:27). Later it was probably used in periodic commemoration of God's past goodness to the Davidic dynasty” Laymen, 684. “The ‘I' standing collectively for Israel, verses 5-14, 17-19, 21, and 28 seem to portray a great deliverance which has come to a king, possibly David himself. There are similar sentiments in Psalm 18” Miller, 381. “It is best to see this as a corporate thanksgiving, although an individual leads in expressing gratitude on behalf of himself and the whole congregation” Longman, 399.  “The psalm uniquely combines corporate hymnic praise (vv. 1-4, 22-24, 29), individual thanksgiving (vv. 5-18, 21, 28); processional liturgy of entering the temple gates and processing to the altar (vv. 19-20, 26-27). It alternates between referring to Yahweh in the third person and addressing him in the second person” Broyles, 438. This was “perhaps as an entrance liturgy into the temple in Jerusalem, in much the same way that Psalms 15 and 24 may have been used” NICOT, 864. 118:1-4 Give thanks to the LORD for His lovingkindness is good118:1 Give thanks to the LORD, for He is good- I Chron. 16:34; II Chron. 5:13; 7:3; 20:21; Ps. 106:1; 107:1; 136:1; Jer. 33:11; Ezra 3:11 These same three groups, Israel, the house of Aaron, and those who fear the LORD, were mentioned in 115:9-13. See a similar list in 135:19-20 118:5-9 The Speaker's (the King's) testimony of being rescued by God118:10 All nations surrounded me- Verses 10-12 all begin with the same thought. The nations surround God's people. The word surround is used 4 times in these 3 verses. The image of all the nations gathering against God's people appears in Psalms 2, 46, 48; Isaiah 29:1-8; Ezekiel 38-39; Zech 14:1-9. “We are reminded of the world's furious hostility to the city of God” Kidner, 413-414.In the name of the LORD I will surely cut them off- “The Hb. verb here is elsewhere translated ‘I circumcised them'!” Broyles, 441. 118:15-18 The right hand of the LORD does valiantly 118:19-21 He enters God's gates with thanksgiving118:22-29  God made the rejected stone the chief corner stone. Psalm 118 and the Exodus118:14, 21 Quote Exodus 15:2118:15-16 right hand of the LORD- Exodus 15:6, 6, 12118:23 marvelous- wonders in Exodus 15:11118:24 The day- Exodus 14:13118:28 I will extol You- Exodus 15:2Psalm 118 and Jesus118:26 Matthew 21:9; Mark 11:9; Luke 19:38; John 12:13118:22 Matthew 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; I Peter 2:7118:17-18 were some of Jesus' last words ever and they anticipate HIs resurrection. 

“It is not only the shortest psalm in the collection but also the shortest chapter in the Bible” Alter, 414; Longman, 398.  It is 27 words in the NASB and 28 in the ESV. In Hebrew it is only 17 words. “Many Hebrew mss.attach it to Ps. 116….Other Hebrew mss. join the psalm to Ps. 118” Allen, 117.The basic structure of a song of praise is simple. It begins with a call to praise (vs. 1). Then the word translated for or because introduces the reason for praise (lines 1 and 2 of vs. 2). Last, there is a final call to praise (line 3 of vs. 2).“Underlying this invitation is the conviction that the God of Israel is the God who rules the world” McCann, 1150.117:1 Praise the LORD, all nations- Other psalms, like Psalm 96:3, speak of praising God among the nations, but here all the nations and all peoples are called to praise God- Alter, 414. Laud Him, all peoples!- “This verb appears to be an Aramaic word for ‘praise, laud'; and unless it was also Hebrew but not used much in the psalms, it may indicate that the Psalmist chose it to address the nations since Aramaic was spoken in the non-Israelite world and became the dominant language at the time of captivity” Ross, 435. The word is used 11 times in the OT: I Chron. 16:35; Pss. 63:3; 65:7; 89:9; 106:47; 117:1; 145:4; 147:12; Prov. 29:11; Ecc.  4:2; 8:15.117:2 God's lovingkindness is described as ‘great.' The word ‘great' can refer to victory on the battlefield. For example, it is used twice in Exodus 17:11 in the description of Israel's battle with Amalek. Also see the word in military contexts in I Sam. 2:9; II Sam. 1:23; 11:23. The word is used for the flood waters prevailing- Gen. 7:18-20 – our iniquities prevailing- Ps. 65:3- God's blessings- Gen. 49:26- His lovingkindness- Ps. 103:11. “The Hebrew root is often used to indicate the power of a military conquer. Here it also affirms that God conquers the world, but that God does so by the power of His faithful love” McCann, 1150. God's lovingkindness has triumphed; it has prevailed.  Lovingkindness and truth are accompanied by each other in Ex. 34:6; Ps. 25:10; 36:5; 40:10; 57:10; 85:10; 86:15; 89:14; 92:2; 98:3; 100:5; 108:4; 115:1; 138:2 And the truth of the LORD is everlasting- The emphasis of the second line can be summed up by saying that God's plans and promises are as fresh and intact now as on the day that they were made; and they will remain so” Kidner, 412. His love and truth know ‘neither measure nor end” Allen, 118.God's lovingkindness and truth were dramatically demonstrated in the exodus and the events surrounding it. God revealed Himself to Moses as “abounding in lovingkindness and truth” (Exodus 34:6). “Their history was a monument to the greatness of His loyal love, for it was full of instances of loving, protecting, delivering, pardoning grace” Allen, 118. As Israel sang Psalm 117 at Passover, they remembered God's lovingkindness and truth in the exodus. God's dealing with Israel are a cause for universal praise among all nations and an attraction to all nations to worship such a God. Psalm 117 and JesusThe crucifixion/resurrection of Jesus is the ultimate display of the LORD's lovinkindness and truth. In the cross, God's lovingkindness and truth have triumphed, prevailed, and conquered the ruthless enemies of sin and death. The cross serves as a call for all nations to worship Him (John 12:32; Phil. 2:5-11; Rev. 5:8-14). Interestingly, as brief as Psalm 117 is, it is quoted in the New Testament. In Romans 15:8-12 Paul quotes from several OT passages (Rom. 15:9/ Psalm 18:49; Rom. 15:10/ Deut. 32:43; Rom. 15:11/Psalm 117:1; Rom. 15:12/Isaiah 11:10) to show God's desire has always

This podcast episode was originally published on June 14, 2023. When navigating the complexities of land use in Florida, it is crucial to obtain the appropriate legal representation before making any decisions. In this episode, Robert Angus Williams, Shareholder at Lewis, Longman & Walker, shares the importance of the Florida Right to Farm Act as well as his experience with permitting, wetlands, and real estate law.Throughout the state of Florida, Angus works with landowners, businesses, and governments to achieve their goals within the bounds of local, state, and federal regulations. Tune in to learn how his firm strikes the balance between government policy and client objectives.Learn more at SVNsaunders.com and LLW-Law.com.

A Sunday morning sermon by Pastor Brett Deal. For the last five weeks we've been reading the book of Esther, asking ourselves: how do we walk with the strong without being corrupted by power? It has been such a rich and important conversation. Equally important, now we prepare to ask: how do we walk with the broken? That question takes us in so many directions. How do we walk with the broken and not be corrupted by simplistic answers? How do we walk with the broken and not be beaten down by compassion fatigue? How do we walk with the broken instead of just avoiding them? This leads us into the life of Job. Job is a righteous man, blameless and beloved by God, and yet he suffers. We struggle to reconcile the two. Throughout the book, his friends, Eliphaz, Bildad and Zophar, offer him cold comfort wrapped in simplistic answers. They represen the best thinking of their time, but that doesn't help them see Job or be present with him in his pain. In their book, How to Read Job, scholars John Walton and Tremper Longman III provide us with three important insights that are often missed: Job has trials, but he's not on trial.The book is about God, not Job.It is about the reasons for righteousness, not the reasons for suffering. Friends, you may feel like Job. Don't confuse the trying times you're walking through with a trial imposed by God. Surround yourself with the people of God who will lift you up in prayer instead of tearing you down. In the middle of suffering, fix your eyes on Jesus, the author and fulfiller of your faith. We don't want to misread the book of Job. In the same way, we don't want to misread our own suffering. As Walton and Longman tell us: “His suffering does not give us direction about our suffering, but his reasons for righteousness should make us think about our own reasons for righteousness.”

A few notes“The Septuagint and Vulgate treat this as two psalms, the second of them beginning at verse 10 (but some Heb. MSS make a similar break after verse 11).” Kidner, 407. “He has come now to the temple to tell the whole assembly what has happened, and to offer God what he had vowed to Him in his extremity” Kidner, 407. “The situation was one of deadly threat (3, 8, 15), brought about by human deceitfulness (11) and personal lack of discernment (6)” Motyer, 563. “Either the psalmist has been delivered from what appeared to be a fatal illness (vss. 2, 8) or from false accusers (vss. 10-11) who plotted his death. Out of gratitude for his deliverance, he thanks God publicly so that others may share in his joy and faith” Miller, 378. The Psalm is “far from wallowing in personal details, (and) focus(es) attention on what God has done” Laymen, 683.  “Such psalms as this, once written down, would help many another person to find words for his own public thanksgiving” Kidner, 407. 116:15 Precious in the sight of the LORD- “Precious could mean either ‘highly valued' or, in a less happy sense, ‘costly'” Kidner, 410. “Precious here means costly (cf. Ps. 72:14; I Kings 5:17; 7:9-11)” Miller, 380. II Kings 1:13-14; Prov. 20:15. Is the death of His godly ones- “The death of the devout costs Yahweh dear” (cf. Mt. 10:29-31; and in ultimate terms, Jn. 10:28f.)” Kidner, 411. “The death of a saint is not something the LORD considers as cheap” BK, 877.  “Verse 15 has puzzled commentators for millennia. Most versions follow closely the translation of the 1611 Authorized Version: ‘Precious in the sight of the LORD is the death of His saints.'” NICOT, 861. What does this verse mean? “The death of his saints, ‘his beloved,' is like a precious jewel which he bestows- precious to him and them because at death he receives them home. In this sense, death is the final and greatest earthy blessing of God on His people” Motyer, 564. Phil. 1:20-23; Rev. 14:13.On the other hand, this passage can be understood another way. The NET translation has “The LORD values the lives of his faithful followers.” “The word usually translated as ‘precious' is from the Hebrew root yaqar, which means ‘be dignified, honorable, heavy, valuable.' It occurs nine times in the book of Psalms (36:7; 37:20; 45:9; 49:8, 12, 20; 72:14; 116:15; 139:17)” NICOT, 861. “He has learned by experience that the premature death of God's people ‘costs Yahweh dear' (JB; cf. 72:14) and that He is quick to avert such a tragedy” Laymen, 684. “As translated by the NIV, verse 15 seems strange and out of context, appearing to say that God delights in the death of His faithful servants....The psalmist is one of God's faithful servants, and God had just saved him from death” Longman, 397. “The NIV and the NRSV make v. 15 sound as if God welcomes the death of the faithful, but the whole point of the psalm is that God will life and works to make life a reality” McCann, 1149. God “does not lightly permit adversity (‘death'' vs. 3, 8) or an early death (cf. 79:11; 102:20). They are ‘precious' (cf. 72:14) to Him” VanGemeren, 728. On the same page, VanGemeren, 728, refers to a study by John A. Emerton “The death of His beloved creates sadness to our Lord.” “The psalmist has learned by experience how reluctant Yahweh is to allow the premature death of those united to Him in a covenant relationship, and how quickly He rushes to avert such a tragedy (cf. Ps. 72:14)” Allen, 115. 

115:2 Why should the nations say, Where, now, is their God?- 42:3, 10; 79:10; Joel 2:17; Micah 7:10 This question may be “motivated by the fact that the Lord had no idol who represented His presence” Longman, 393. 115:4 the work of man's hands- Psalm 135:15-18. The word work in vs. 4 is the noun from the verb translated do in vs. 3. The participle is used in vs. 8 to those who make idols. In vs. 15 God is Maker of heaven and earth. “There is no spiritual force or reality behind the idol; it did not represent an invisible ‘god'; it had no more reality than its material craftsmanship (4-7; Is. 40:18-25; 41:5-7)” Motyer, 563. 115:8 Those who make them will become like them- II Kings 17:15; Jer. 2:5; Rom. 1:18-32. “This is truly ‘their end', as Psalm 73:17 puts it, in contrast to that of the righteous, whose God is theirs ‘for ever' (73:26)” Kidner, 405. “False worship is not innocent but demoralizing, and ultimately the worshipers will perish with their perishable idols” VanGemeren, 721.  Everyone who trusts in them- Similar sections of Scripture appear in Isaiah 40:18-20; 41:14-29; 44:9-20; 45:14-17; 46:1-7; Jer. 10:1-16; Hab. 2:18-19. Calling of such lifeless gods does not work- Deut. 32:37-38; Judges 10:11-14; Jer. 2:27-28.115:18 But as for us, we will bless the LORD- “The ‘we' in v. 18 is emphatic, as if the community of God's people wants to distinguish itself as sharply as possible from those who make and trust in other gods” McCann, 1145. “To bless the LORD is natural response to His blessing (Eph. 1:3)” Laymen's, 683. How does this relate to the Exodus?115:4-8 The Exodus was God's judgment on the gods of Egypt- Ex. 12:12; Num. 33:4.115:1 The Exodus was not to promote the people but to glorify God- Exodus 9:16; Ezek. 20:7-9.115:1 God's lovingkindness and truth demonstrated in the Exodus- Exodus 34:6-7.How is this fulfilled in Jesus?115:1 God saves us in a way that brings Him glory- Galatians 6:14115:1 The cross is the ultimate display of God's lovingkindness and faithfulness.115:2 Where is your God? On the cross. Yancey illustration.115:17 Think of this as being a song that Jesus would have sung with the disciples in the upper room- Mt. 26:30; Mk 14:26.

“This psalm celebrates the deliverance of God's people at the exodus- a fitting song to be sung at Passover which was instituted at that time (Ex. 12)” BK, 876. “This is a hymn, but a unique one. It contains no imperative call for worship.” Broyles, 426. This psalm is “a fierce delight and pride in the great march of God gleams through every line of this poem” Kidner, 402-403.“The psalm celebrates God's deliverance from bondage in Egypt- vs. 1, 3, 5, His provision during the wilderness wanderings- vs. 8, and Israel's entry into the promised land- vs. 3, 5” Longman, 392. Psalm 114 and its place among Psalm 113-118. “Psalm 114 is somewhat unique in this collection of psalms. First, it does not contain the words hallelujah that are characteristic of this group of psalms. Since Psalm 113 both begins and ends with the words, and Psalm 115-117 end with them, some suggest that the final hallelujah of Psalm 113 should be transposed to the beginning of Psalm 114. The final psalm in this collection, however, Psalm 118, also does not have the expression, either at its beginning or end, so the missing hallelujah in Psalm 114 should not be viewed as problematic” NICOT, 850. “Psalm 114 is classified as a community hymn, but it lacks the usual words of invitation to worshippers to join in reciting the hymn” NICOT, 850. How does the Psalm look back at the Exodus?114:1 Egypt, strange language114:2 His sanctuary- Exodus 15:13, 17114:3, 5 Crossing the Red sea- Exodus 14:21-31The Jordan River divided- Joshua 3-4114:4, 6 Mountains and hills skipped- Exodus 19:18; 20:18-21114:8 Water from a rock- Exodus 17:1-7; Num. 20:2-13; Deut. 8:15How does the Psalm look forward to Jesus'?114:1 “Out of Egypt I have called My Son” in Hosea 11:1; Matt. 2:14-15. The OT Exodus foreshadows a greater exodus in Jesus. 114:2 His sanctuary- Jesus is in John 1:1, 14, but God's people His dwelling place in I Cor. 3:16; Eph. 2:19-22.114:4, 6 Word used for lambs in Greek translation used in Revelation over 20 times of Jesus.114:4, 6, 7 Earth quaked Matt. 27:51; 28:2 at the death and resurrection of Jesus114:8 Jesus placed in rock- Matt. 27:60; Mark 15:46- but the living water came out from the rock. Jesus was the Rock I Cor. 10:4.“The New Testament frequently applies this concept to God's people, the church (see I Cor. 3:16-17; 6:19-20; II Cor. 6:16; Eph. 2:21)” Willis, 70.“That Jesus' life and ministry follow the pattern of the exodus, wilderness wanderings, and conquest reminds us that, just as Israel looked to their past for hope, we are to look to the death and resurrection of our Passover Lamb, for the confidence to live in an uncertain present” Longman, 392.                    

“This is the first of six psalms collectively known as the hallel that are recited in synagogues during the festival service” Alter, 403. Psalms 113-118 are the Egyptian Hallel. “Psalms 113-114 are sung before the Passover meal and Psalms 115-118 after it.  These psalms are also sung at the feast of Pentecost, Tabernacles, and Dedication (Hanakuah, or Lights)” Miller, 373. These psalms were “used at all major festivals but especially the beginning and conclusion of the Passover” McCann, 1138. Sometimes we stress Passover for that was the time at which Jesus sang these songs: Matthew 26:30 and Mark 14:26.It is “also an appropriate culmination to Psalms 111-112. Like Psalm 111, it articulates God's sovereignty (see below on vv. 1-4; see also 111:2-6, esp. v. 4, which recalls the exodus) and it offers an especially appropriate response to the exclamation of 111:9c (See ‘name' in 111:9c; 113:1-3). Furthermore, like Psalms 111-112, Psalm 113 asserts that God's power is manifested in gracious, compassionate provision for the poor (See Ps. 111:4-5a, 112:9a; 113:7-9)” McCann, 1138. Psalm 113 is an appropriate introduction to Psalms 113-118. Of the Psalms known as the Egyptian Hallel only the second one, Psalm 114, “speaks directly of the Exodus” Kidner, 401.  113:1-3 Praise the LORD- all places and at all times113:4-6 The LORD is exalted above all113:7-9 The LORD lifts the needy to sit  with princesJesus and Psalm 113“There was more relevance in these psalms to the Exodus- the greater Exodus- than could be guessed in Old Testament times” Kidner, 401. “Verses 7 and 8 anticipate the great downward and upward sweep of the gospel, which was to go even deeper and higher than the dust and the throne of princes: from the grave to the throne of God (Eph. 2:5f)” Kidner, 402. Psalm 113 speaks only of lifting the poor but Luke 1:52 also speaks of God bringing down the mighty.“The psalm gives hope to the socially vulnerable, the poor and childless woman. In terms of the latter, the Old Testament narratives are full of stories of God opening the wombs of barren women: Sarah (Gen. 11:30; 21:1-5), Rebekah (25:21), Rachel (30:22), Samson's mother (Judges 13:2-3), Hannah (I Sam. 1:2), the Shunnamite (II Kings 4:16), Elizabeth (Luke 1:7). Of these, the story of Hannah deserves special mention, because, after she gives birth to Samuel, she praises God in a song that shares a number of elements with Psalm 113 (I Sam. 2:1-10)” Longman, 390. Mary's song celebrates God lifting up the humble- Luke 1:46-56. “Hannah's joy became all Israel's; Sarah's become the world's. And the song of Hannah was to be outshone one day by the Magnificat” Kinder, 402. “The story of God's care for Hannah becomes a model for God's care for Israel, memorialized in the Passover celebration” NICOT, 849.Jesus sang the Egyptian Hallel in Matthew 26:30 and Mark 14:26. Vs. 6 anticipate Philippians 2:6-8 “What amazing condescension was it for the Son of God to come from heaven to earth, and take our nature upon him, that He might seek and save those that are lost” Matthew Henry's Concise Commentary, 547. A noun is used in the LXX of Psalm 113:6 but the corresponding verb in Greek is used in Philippians 2:8.I Corinthians 1:18-31 God humbles the mighty and exalts the lowly through the gospel.Matthew 23:12; Luke 14:11; 18:14 Humble himself will be exalted and exalt himself will be humbled. Matthew 19:30; 20:16; Luke 13:30 The first will be last and the last first.Ephesians 1:20; 2:6 God raised

This "is a wisdom poem based on the nature of God set forth in Psalm 111” Miller, 372. It is an acrostic as Psalm 111. “Like the preceding psalm, this one is also an acrostic in which every colon begins with a successive letter of the Hebrew alphabet, again indicating order and complete coverage of the topic” Longman, 387. This psalm “anticipates the exaltation of the righteous and the grievous destruction of the wicked” BK, 875. “Psalm 111 celebrates God's grace, this one commends the good works which are its intended corollary” Laymen's, 681.The same vocabulary that appear in Psalms 111 and 112 show how linked these Psalms are. Upright- 111:1, 8; 112:2Delights- 111:2; 112:1Righteous- 111:3; 112:3, 9Gracious and Compassionate- 111:4; 112:4Remembered- 111:4; 112:6Give- 111:5; 112:9Forever- 111:5, 8, 9; 112:6Fear- 111:5, 10; 112:1, 7, 8Justice- 111:7 or judgment- 112:5Upheld- 111:8; 112:8Psalm 112 also has similarities to Psalm 1. It “begins and ends with exactly the same words that open and close Psalm 1, ‘happy' and ‘perish'” McCann, 1136. “They are vivid reminders that faithfulness to God and to God's purpose is not a guarantee of success and security as the world defines these concepts. Happiness and security are derived not by conformity to the standards of the world but by transforming ourselves to be like God” McCann, 1137. Jesus and Psalm 112The righteous man gives and lends- 112:5, 9 and Jesus gave the greatest gift of all- John 3:16; I John 3:16; 4:9-10.Jesus' giving is because He is gracious and compassionate. The cross reflects this more clearly than any other event- 112:4, 5His righteousness endures forever. His sacrifice on the cross is always remembered- 112:3, 9He is the Light of the world- 112:4; John 8:12He will Never be shaken- 112:6; Acts 2:25-28 and its quotation of Psalm 16:8-11.

Send us a Text Message.In this conversation, host Josh Burtram interviews Dr. Tremper Longman III, a distinguished scholar and professor emeritus of biblical studies. They discuss Longman's newest book, 'The Old Testament as Literature,' and his larger project of exploring the Old Testament as literature, history, and theology. Longman explains the importance of understanding the literary conventions and genres of the Old Testament, as well as the historical context in which the texts were written. He also addresses the misuse of biblical texts for political purposes and emphasizes the need for a thoughtful and nuanced approach to interpreting the Bible. In this conversation, Tremper Longman discusses the intersection of politics and Christianity, specifically focusing on the support for Donald Trump and the idea of Christian nationalism. He emphasizes the importance of wisdom and discernment in evaluating political leaders and policies. Longman also addresses the misconception of America as a Christian nation and the need for Christians to engage in the public sphere while respecting the pluralistic nature of society. He encourages readers to deepen their understanding of the Bible and to approach cultural and social issues with nuance and critical thinking.Buy the book: http://bakerpublishinggroup.com/books/the-old-testament-as-literature/396880Guest Bio:Dr. Tremper Longman III graduated from Ohio Wesleyan University, earned a Master of Divinity from Westminster Theological Seminary, and completed a doctorate in ancient Near Eastern studies at Yale University. He served as the Robert H. Gundry professor of biblical studies at Westmont from 1998 until he retired in 2017. He continues to serve the college as a distinguished scholar of biblical studies. He has written or co-authored numerous scholarly articles and more than 20 books, including interdisciplinary works, books with psychologist Dan Allender, works on history and historiography, and textbooks for both seminary students a lay people. He is one of the main translators of the New Living Translation and has served as a consultant on other popular translations of the Bible including the Message, the New Century Version, and the Holman Standard Bible. "The Faith Roundtable" is a captivating spinoff from the Faithful Politics podcast, dedicated to exploring the crucial issues facing the church in America today. Hosted by Josh Burtram, this podcast brings together faith leaders, theologians, and scholars for deep, respectful discussions on topics at the heart of American Christianity. From the intersection of faith and public life to urgent matters such as social justice and community engagement, each episode offers insightful conversations Support the Show.To learn more about the show, contact our hosts, or recommend future guests, click on the links below: Website: https://www.faithfulpoliticspodcast.com/ Faithful Host: Josh@faithfulpoliticspodcast.com Political Host: Will@faithfulpoliticspodcast.com Twitter: @FaithfulPolitik Instagram: faithful_politics Facebook: FaithfulPoliticsPodcast LinkedIn: faithfulpolitics Subscribe to our Substack: https://faithfulpolitics.substack.com/

Bart Edelman reads his poem, "Crazy Eights," and K.D. Battle reads his poem, "Self-Help Sonnet I," from the Spring 2024 issue. Bart Edelman's poetry collections include Crossing the Hackensack (Prometheus Press), Under Damaris' Dress (Lightning Publications), The Alphabet of Love (Ren Hen Press), The Gentle Man (Ren Hen Press), The Last Mojito (Ren Hen Press), The Geographer's Wife (Ren Hen Press), Whistling to Trick the Wind (Meadowlark Press), and This Body Is Never at Rest: New and Selected Poems 1993 – 2023 (Meadowlark Press). He has taught at Glendale College, where he edited Eclipse, a literary journal, and, most recently, in the MFA program at Antioch University, Los Angeles. His work has been widely anthologized in textbooks published by City Lights Books, Etruscan Press, Fountainhead Press, Harcourt Brace, Longman, McGraw-Hill, Prentice Hall, Simon & Schuster, Thomson/Heinle, the University of Iowa Press, Wadsworth, and others. K.D. Battle is an ex-nuclear submarine mechanic, ex-lead singer, and an instructor of writing for all. He has taught for acclaimed institutions such as the Telling Room and is currently pursuing an MFA at Western Michigan University, where he is the Assistant Director of First Year Writing. He hopes you live a life of wonder and compassion. --- Send in a voice message: https://podcasters.spotify.com/pod/show/vita-poetica/message Support this podcast: https://podcasters.spotify.com/pod/show/vita-poetica/support

David Longman is a 39 year old, originally from Miami, Florida who lives alone in Woodstock, Georgia. He recently became ill at the beginning of December 2023 and has been fighting with his health for over 4 months. He experienced God's presence and love from friends and family throughout the pain, confusion and loss of his bodily control. He is now working toward emotional wholeness and regaining my physical health.

Tremper Longman III joins us once more, this time to discuss how LGBTQ+ issues are handled in the Church! Joshua Noel and TJ (Tiberius Juan) Blackwell ask Dr Longman about the many different positions churches have taken on issues like whether we should be affirming or not of same-sex marriages, how welcoming we should be to those in these lifestyles, whether the Church should affirm people who are transexual, or whether people in the Church should use the preferred pronouns of those we are speaking to.Why is homosexuality a sin if being gay is just who I am? Is it REALLY ok to be LGBTQ & Christian? What does the Bible say about homosexuality? Can my church be welcoming to the LGBTQ+ community without being affirming? Should Christians be respectful of people's chosen pronouns? How do we know what to believe about same-sex desires? Is homosexuality okay in the Church? Where does the Bible say that being gay is a sin?.In this episode, we will:Discuss the different positions in the Church concerning the LGBTQ+ communityExplain the Biblical case against same-sex relationshipsDeconstruct the behaviors of those in the Church towards LGBTQ+ peoplesWrestle with questions of how to treat those who are different from ourselves.Support the show on Captivate or on Patreon, or by purchasing a comfy T-Shirt in our shop!.Join in our conversations on our Discord Server and Facebook group!.Hear all of the AMP Network shows:https://anazao-ministries.captivate.fm.Listen to every episode in this series:https://player.captivate.fm/collection/4f2184c4-1b7d-48fc-9c81-15f0a0c2679c.Check out other episodes we have done concerning the LGBTQIA+ community in the Church:https://player.captivate.fm/collection/585d436c-63b1-485d-9ddb-d7109fbd1676.Listen to every episode of Systematic Geekology with TJ:https://player.captivate.fm/collection/f4c32709-d8ff-4cef-8dfd-5775275c3c5e.Check out Joshua's other show, "Dummy for Theology":https://player.captivate.fm/episode/1a27a558-5de8-4f4b-bdd0-7f104805a2efMentioned in this episode:Check out the other AMP Network shows!https://anazao-ministries.captivate.fm . https://open.spotify.com/show/725pdvTzkle0fDWK2sdxnD?si=e317918366e04338Easily subscribe to our show wherever you listen!https://the-whole-church-podcast.captivate.fm/listen

Jack-o'-lanterns have become one of the most iconic symbols of Halloween. Their origin story isn't exactly well documented, so tracing their roots involves some folklore, some agriculture, and literary influence.  Research: Bachelor, Blane. “ The twisted transatlantic tale of American jack-o'-lanterns.” National Geographic. Oct. 27, 2020. https://www.nationalgeographic.com/travel/article/the-twisted-transatlantic-tale-of-american-jack-o-lanterns?rnd=1696858487928&loggedin=true Ellis, Hurcules. “The Rhyme Book.” Longman, Brown, Green & Longmans. 1851. https://books.google.com/books?id=1DxcAAAAcAAJ&source=gbs_navlinks_s Fox, Frances. "Waialua Children Use Papaias for Pumkins to Scare on Hallowe'en." Honolulu Advertiser. Oct. 31, 1931. https://www.newspapers.com/image/258961518/?terms=jack%20o%27lantern&match=1 Christofi, N. “BIOASSAYS | Microbial Tests.” Encyclopedia of Analytical Science (Second Edition). Elsevier. 2005. Pages 265-271. https://doi.org/10.1016/B0-12-369397-7/00044-3 “How did the squash get its name?” Library of Congress. Nov. 19, 2019. https://www.loc.gov/everyday-mysteries/agriculture/item/how-did-squash-get-its-name/ Lang, Cady. “What Is Samhain? What to Know About the Ancient Pagan Festival That Came Before Halloween.” TIME. Oct. 30, 2018. https://time.com/5434659/halloween-pagan-origins-in-samhain/ National Park Service. “The Three Sisters.” https://www.nps.gov/tont/learn/nature/the-three-sisters.htm “London, Oct. 2.” The Bath Journal. October 4, 1779. https://www.newspapers.com/image/975623103/?terms=jack-o-lantern&match=1 “Paris, November 30.” The Freeman's Journal or The North American Intelligencer. Feb. 15, 1792. https://www.newspapers.com/image/39395048/?terms=jack-o-lantern&match=1 “For This Gazette.” The Portland Gazette. Sept. 17, 1798. https://www.newspapers.com/image/904401967/?terms=jack-o-lantern Gish, Hannah. “Stingy Jack: The Origin of the Jack-O-Lantern.” Carnegie Center for Art & History. https://carnegiecenter.org/stingy-jack-the-origin-of-the-jack-o-lantern/ Grannan, Cydney. "Why Do We Carve Pumpkins at Halloween?". Encyclopedia Britannica, 25 Oct. 2017, https://www.britannica.com/story/why-do-we-carve-pumpkins-at-halloween Oliveira, Rosane. “10 Things You Probably Didn't Know About Pumpkins.” University of California. Oct. 25, 2018. https://www.universityofcalifornia.edu/news/10-things-you-probably-didnt-know-about-pumpkins#:~:text=Scientists%20believe%20that%20pumpkins%20originated,food%20staple%20among%20Native%20Americans. “Will-o'-the Wisp: Monstrous Flame or Scientific Phenomenon.” Monstrum. PBS. October 5, 2021. https://www.pbs.org/video/will-o-the-wisp-monstrous-flame-or-scientific-phenomenon-dsugln/ Britannica, The Editors of Encyclopaedia. "Samhain". Encyclopedia Britannica, 18 Sep. 2023, https://www.britannica.com/topic/Samhain Irving, Washington. “The Legend of Sleepy Hollow.” https://www.gutenberg.org/files/41/41-h/41-h.htm Allen, Ida Bailey. “Try Jack-o'-Lantern Halloween Supper.” Quad-City Times. Oct. 31, 1952. https://www.newspapers.com/image/301873757/?terms=jack%20o%27lantern&match=1 Huntley, Andrew. “The Jack-o-Lantern's Origins.” Carnegie Museum of Natural History. https://carnegiemnh.org/the-jack-o-lanterns-origins/ Ott, Cindy. “Pumpkin: The Curious History of an American Icon.” University of Washington Press. 2013. Traynor, Jessica. “The story of Jack-o'-lantern: ‘If you knew the sufferings of that forsaken craythur.'” Irish Times. Oct. 29, 2019. https://www.irishtimes.com/life-and-style/abroad/the-story-of-jack-o-lantern-if-you-knew-the-sufferings-of-that-forsaken-craythur-1.4065773 See omnystudio.com/listener for privacy information.

After Caroline Sheridan Norton's husband once again tried to destroy her life, she lobbied for another change in English law. This time, she worked to gain equal legal treatment for women in divorces. Research:   Reynolds, K. D. "Norton [née Sheridan], Caroline Elizabeth Sarah [other married name Caroline Elizabeth Sarah Stirling Maxwell, Lady Stirling Maxwell] (1808–1877), author and law reform campaigner." Oxford Dictionary of National Biography.  25. Oxford University Press. Date of access 20 Mar. 2023,

Caroline Sheridan Norton's left an abusive marriage in 1835. She then turned her skill as a writer into a lobby for legislation that would enable mothers in England to get custody of their young children. Research: Reynolds, K. D. "Norton [née Sheridan], Caroline Elizabeth Sarah [other married name Caroline Elizabeth Sarah Stirling Maxwell, Lady Stirling Maxwell] (1808–1877), author and law reform campaigner." Oxford Dictionary of National Biography.  25. Oxford University Press. Date of access 20 Mar. 2023,

Humans have worked on ways to make garments water resistant almost since they started to wear them. But figuring out how to manufacture a raincoat using rubber was a big breakthrough that took centuries. Research: Lennox, Henry G., et al. “Journal of the Society for Arts, Vol. 18, No. 891.” The Journal of the Society of Arts, vol. 18, no. 891, 1869, pp. 79–100. JSTOR, http://www.jstor.org/stable/41334811 Britannica, The Editors of Encyclopaedia. "Charles Macintosh". Encyclopedia Britannica, 21 Jul. 2022, https://www.britannica.com/biography/Charles-Macintosh “Charles Macintosh (1766-1843).” National Records of Scotland. https://www.nrscotland.gov.uk/research/learning/hall-of-fame/hall-of-fame-a-z/macintosh-charles SCHURER. “The Macintosh: The Paternity of an Invention.” Transactions of the Newcomen Society. 28:1, 77-87. 1951. DOI: 10.1179/tns.1951.005 “Charles Macintosh and Co's Refined Malt Vinegar.” The Guardian. July 10, 1824. https://www.newspapers.com/image/258953661/?terms=%22Charles%20Macintosh%22&match=1 Collins, James. “On India-Rubber, Its History, Commerce, and Supply.” Journal of the Society for the Arts. Vol. 18, No. 891. December 17, 1869. https://www.jstor.org/stable/pdf/41334811.pdf?refreqid=excelsior%3A47aaf204b9a6b07bd54c57cbe9b521ce&ab_segments=&origin=&acceptTC=1 Porritt, B. D. “THE RUBBER INDUSTRY—PAST AND PRESENT.” Journal of the Royal Society of Arts, vol. 67, no. 3460, 1919, pp. 252–67. JSTOR, http://www.jstor.org/stable/41347919 Hancock, Thomas. “Personal Narrative of the Origin and Progress of the Caoutchouc Or India-rubber Manufacture in England.” Longman, Brown, Green, Longmans, & Roberts. 1857. Accessed online: https://www.google.com/books/edition/Personal_Narrative_of_the_Origin_and_Pro/Nvw7Q0F-QCUC?hl=en&gbpv=0 Somma, Ann Marie. “Charles Goodyear and the Vulcanization of Rubber.” ConnecticutHistory.org. Dec. 29, 2014. https://connecticuthistory.org/charles-goodyear-and-the-vulcanization-of-rubber/ “Return of the Mac: The reinvention of Mackintosh.” The Independent. October 8, 2007. https://www.independent.co.uk/life-style/fashion/features/return-of-the-mac-the-reinvention-of-mackintosh-744339.html Marshik, Celia. “At the Mercy of Their Clothes: Modernism, the Middlebrow, and British Garment Culture.” Columbia University Press. 2017. Macintosh, George. “Biographical Memoir of the Late Charles Macintosh.” W.G. Blackie & Company. 1847. https://www.google.com/books/edition/Biographical_Memoir_of_the_Late_Charles/yd0AAAAAMAAJ?hl=en&gbpv=0 See omnystudio.com/listener for privacy information.