Podcasts about lxx

Play Episode Listen Later Mar 26, 2026 20:30

12:13-25 God reverses people's fortunes (I Sam.2:1-10; Ps. 113:5-8) and does so in the life and death of Jesus (Luke 1:46-56). Job has stressed the sovereignty of God in bringing disaster upon the greatest of men. But the sovereign one stepped into history in the person of Jesus and man have insulted, rejected, and murdered the King and the LORD. 12:13 All these terms for wisdom, strength, counsel, and power are used of the ideal Messianic ruler from the stem of Jesse in Isa. 11:2. Isaiah 11:1-5 paints a beautiful picture of the ruler from David's line who was to come. 12:14 The word for rebuilt in the LXX is also used in John 2:20. The context is that Jesus prophesied of His resurrection (John 2:19-22). There what Jesus rebuilds cannot be destroyed. 12:14 Jesus opens a door that cannot be shut and shuts a door that cannot be open (Rev. 3:7). The same terms in the LXX of Job 12:14 are used in Rev. 3:7. 12:17-21 Mary's prayer in Luke 1 shows that in the very act of God sending Jesus into the world He “brought down rulers from their thrones, and He has exalted those who were humble” (Luke 1:52). 12:19 The word used for captives in the LXX, priests are led away captive, is used of those that Jesus set free in Luke 4:18. By enduring the pain and anguish of the cross Jesus set free the captives. 12:20 Jesus was silent before Pilate (Matt. 27:12-14; Mk. 15:4-5; Jn. 19:9-10) and Herod (Lk. 23:9). The most eloquent of men was speechless. 12:22 As God brings darkness out of light so at the cross, darkness engulfed the land in the brightest moments of the day (Matt. 27:45; Mk. 15:33; Lk.23:44-45). 12:22 These two terms used for the darkness and deep darkness here were used in 10:21-22 to describe the darkness of Sheol. It is Jesus through His resurrection who gives the ultimate victory over Sheol (Acts 2:27-31). 12:25 While He is made to grope in the darkness, through these events of His death and resurrection, the light of the world (John 1:4; 8:12) transfers us from the kingdom of darkness to light (Col. 1:12-14). Think of how Christ, the King of all Kings and Lord of all Lords (Rev. 19:16), experienced Job 12, especially vs. 17-21, in the events surrounding the cross. Job complained that God humbles the great, wise, and noble and robs them of all their dignity. In Jesus God became a man and humbles Himself (Phil. 2:7-8) to become a subject of mockery and reproach upon the cross (Matt. 27:38-44; Mk. 15:27-32; Lk. 23:35-39). They truly poured contempt on Him He was stripped and goes barefooted (I assume) to the cross. By experiencing the cross, Jesus gives a whole new meaning to suffering and shame (II Cor. 8:9; Heb. 12:1-2). He makes it possible for the captives to be set free from their prisons (Luke 4:18).In the cross God utterly confounds human wisdom- (I Cor. 1:18-2:5).

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Job 12:1-12

Play Episode Listen Later Mar 18, 2026 23:05

12:4 I am a joke to my friends- The LXX omits lines a and b of verse 4. His friends should have provided support, but he is a laughingstock to them. This same word sechoq can mean laughter (8:21) or laughingstock in Jer. 20:7; Lam. 1:7; 3:14; Ps. 31:11-12; 35:15; 41:9; 69:10-12. While generally it is the wicked who mock the righteous, Ps. 52:5-7 is an occasion for the righteous mocking the wicked. The word friends had been used in the book in the description of these three men coming to Job in 2:11 and in a description of how they disappointed Job (6:14 27). Usually, in the Psalms the mistreatment comes at the hands of enemies. It particularly hurts to be mistreated by friends as Job 16:20; Ps 38:11; 88:18 show. The one who called on God and He answered him- Ps. 99:6 mentions Moses, Aaron, and Samuel among those who called upon the LORD and He answered. Job had often called on God and God had answered though that is not the case in the present (9:16; 27:9; 30:20-21).The just and blameless man who is a joke- The just or righteous (9:14-15, 20; 10:15) and the blameless (1:1, 8; 2:3; 8:20; 9:20, 21,22) are important words throughout the book. Now Job, though innocent has become the subject of their ridicule (Ps.69:10-12). The contrast between who Job really is and how he is viewed by his friends and society is stark. 12:5 He who is at ease holds calamity in contempt, The NKJV differs strongly several other versions here.[1] Those at ease are referred to in Ps. 123:4; Isa. 32:9, 11; Jer. 3:26; Lam. 1:15; Amos 6:1; and Zeph. 3:13. These passages seem to refer to those who are blessed presently but who look down upon or are indifferent to the suffering of those who are beneath them. As prepared for those whose feet slip- The idea of unsteady or faltering feet or steps is found in Job 4:4; Ps. 18:36; 37:31; 73:2; Prov. 25:19. The innocent are sometimes pictured with firm footing (Ps. 26:1; 37:31) and the feet of the wicked are on shaky ground (Prov. 25:19). The step that slips may be a deliberate rejection of God's path in Prov. 4:10-12, 26-27. 12:6 The tents of the destroyers prosper,- Job talked about God ignoring or even promoting the wickedness of the foolish in 9:23-24 and looking favorably on the schemes of the wicked in 10:3.And those who provoke God are secure- This same root word translated secure was used by Zophar. Zophar said that if Job turned to God, he would be secure (11:18). While Eliphaz (5:24); Bildad (8:6), and Zophar (11:15-19) have promised peace and safety to those who follow God, Job knows plenty who live in defiance of God and are secure. Whom God brings into their power- Is God the subject (as in the KJV, NASB, NKJV, CSB) or the object (NET, ESV, NIV) here? The ESV has “he carries his god in his hand.” On the other hand, the CSB has “God holds them in His hands.” Is this a picture of how the wicked provoke God or is it a picture or how the wicked are in God's hand and yet He still blesses them? We can compare Gen. 31:29; Micah 2:1; Neh. 5:5; Hab. 1:11 and suggest the overall meaning is that their power is their god. In Job 21:7-16 Job will expand on the theme of the prosperity of the wicked that he hits upon here in 12:4-6.[1] The NET Bible argues the first word could be translated lamp or torch that yields no satisfactory meaning and argue for the word misfortune or calamity.

god lord psalms ps hab prov niv lam jer esv kjv nkjv nasb neh csb bildad zeph zophar in job lxx whom god

Job 9:13-35

Play Episode Listen Later Feb 9, 2026 20:49

Jesus' Fulfillment of Job 9:14-35 Job is not stating a prediction of the Messiah but is expressing a longing, a desire. Job was longing for an umpire who could somehow go between himself and God and lead to Job receiving a fair trial and being pronounced innocent before God. The word for umpire in the NASB was translated mediator in the LXX. In the NT this word is used of the work of Jesus in I Tim. 2:5; Heb. 8:6; 9:15; 12:24. This is particularly tied to what was accomplished by the death of Jesus in several of these passages. Job as an innocent man (9:15, 20-21) longed for a mediator that he could get a fair trial before such a holy God. Jesus' work as mediator goes far beyond what Job expected. It is not only innocent people who can stand before God, but guilty people, guilty people who have turned to Him for forgiveness. Rom. 4:5 tells us that God “justifies the ungodly.” These same three Greek words translated “justifies the ungodly” are used in the same order in the LXX of Ex. 23:7 to warn judges not to kill the innocent or righteous because God “will not acquit the guilty.” The reason God can now justify the ungodly is because Christ died for the ungodly in Rom. 5:6. In Jesus we have One who is both God and man and can serve in the way that Job 9:32-33; 16:19-21; 19:23-27 describe. The deity of Jesus is stressed in the New Testament (John 1:1-3; 8:58; Phil. 2:5-8; Titus 2:13). The humanity of Jesus is also stressed (John 1:14; I Tim. 2:5-6; I John 4:1-3; II John 7). While Job lamented “He is not a man as I am,” Paul proclaimed Jesus as the “man Christ Jesus” (I Tim. 2:5; Acts 17:31). The deity/ humanity of Jesus qualifies Him as a faithful and merciful high priest Heb. 2:17-18; 4:14-16; 5:7-10. Jesus would live and die to bridge the gap between God and man. Job complained that God mocks the despair of the innocent (Job 9:23), but in Jesus' death man mocks the pain and suffering of God (Matt. 20:19; 27:29, 31, 41; Mk. 10:34) (The Greek word in the LXX in Job 9:23 is not the same as used in these NT passages). In Job 9 Job proclaimed his innocence (9:15, 20, 21) and stated that his wounds were without cause (9:17). Job had done nothing to earn them his suffering. His suffering showed (to Job) that God made no distinction between the blameless and the guilty (9:22-24). Job's innocence does not compare to Jesus' innocence (II Cor. 5:21; I Peter 2:22). While Job will complain in the bitterness of his soul (10:1), Jesus offered no complaint or protest (Isa. 53:6-7). Job feared that even though He was innocent the words of his mouth would be used against him (9:20). Unjust judges condemned Jesus by words from His own mouth (Matt. 26:64-66; Lk. 22:70-71). Job 9:30-31 In the Bible story it is we who have plunged ourselves in the pit and soiled our clothes and it is God who washes us and makes us clean. God far from mocking the despair of the innocent (9:23) enters into this world of sin and suffering to redeem us. Jesus weeps with us and for us (John 11:35; Luke 19:41-44; Heb. 5:7). Job lamented the brevity of life in Job 9:25-26. Job's life was so full of pain that he could say he despised his life (9:21, 27-28). Jesus answered this lament via His resurrection. He gives eternal life (John 11:23-26; I Cor. 15:50-58; I Thess. 4:13-18). The pain that Job feared would One day pass away and be no more (Rev. 21:4).

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01 The Incomparable Christ - My Standing in Christ

CCR Sermons

Play Episode Listen Later Jan 11, 2026 34:05

The Incomparable Christ Pt. 1: Our Standing In Christ By Louie Marsh, 1-11-2026 1) Who & what I AM. "1Paul, an apostle of Christ Jesus by the will of God, To the saints who are IN EPHESUS, and are faithful IN CHRIST JESUS: 2Grace to you and peace from God our Father and the Lord Jesus Christ. (Ephesians 1 1-2, ESV) Intro. Verses 3 - 14 have been called a Hymn of Grace. They are a statement of our spiritual blessings in Christ. These verses are one long, complex sentence in the Greek. According to Purdue University: Run-ons, comma splices, and fused sentences are all names given to compound sentences that are not punctuated correctly. You can divide these verses into three parts. 1) The Father, 2) the Son, 3) the Spirit. They are also mainly concerned with 1)the past, 2) the present, 3) the future. These three sections are marked off by the repeated phrase "Praise of His Glory," or "glorious grace." See verses 3, 12, 14. This Passage is About The Father - The Past The Son – the Present The Spirit – The Future Created Loved Sealed Predestined Redeemed Guaranteed Blessed Blessed Blessed Paul begins his letter by looking at what each member of the Trinity has done for those who have become followers of Christ. 2) I am BLESSED beyond measure. 3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us IN CHRIST with every spiritual blessing IN THE HEAVENLY PLACES, 6to the praise of his glorious grace, with which he has blessed us in the Beloved. (Ephesians 1 3-6, ESV) Bless = eulogy. The word literally means "to speak well of" It's in the aorist tense, which refers to something done at a particular point in time, with effects still being felt now. Example - rock in pond, ripples. We bless God because He first blessed us "19We love because he first loved us." (1 John 4:19, ESV) God's word equals action. He created the universe by speaking so if God says you're blessed - you're blessed! In the Heavenlies this phrase used 5 times in Ephesians and nowhere else by Paul. Paul is saying that these blessing of the Father reside in the unseen world of spiritual reality. They are real - even though they can't always be seen. Every Spiritual Blessing! Aorist Tense again. This is important, you have ALREADY BEEN GIVEN THIS! Freely Given. You don't have to do anything to earn this - works, praying through, study, etc. All These blessings are gifts of the Father's GRACE!! 3) God the Father CHOSE me before He created the universe. 4even as he chose us IN HIM before the foundation of the world, that we should be holy and blameless before him. IN LOVE 5he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, Ephesians 1:4-5 (ESV) A Misunderstood Bible Truth. Entire Denominations have split over this issue of Predestination. Obviously we don't have time today to go into it fully. This is my understanding of it in a nutshell. God chose us. This word used in LXX of God's choice of Israel, implies taking a smaller number out of a larger group. Written in aorist tense. This choice is called Predestination. It's actually 2 words and literally means - "Before the Horizon" & It was used of making a blueprint. Add to this the word "before" in verse 4 which means "to see down into" Then read I Peter 1: 1-2 and you arrive at what I believe is the Biblical doctrine of Predestination. "1Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you." (1 Peter 1:1–2, ESV) "God knowing everything – even what we call the future (also called foreknowledge) based on that knowledge he chooses (predestines) those who respond to His Grace in Jesus Christ." Our problem with this is we are time bound people used to dealing with things in a certain order, God isn't and doesn't. 4) To prove that GOD'S WAY is superior to Satan's or the world's way. 6to the praise of his glorious grace, with which he has blessed us in the Beloved. (Ephesians 1:6, ESV) Introduce Lindy Beige and show video – the world and the devil always rely on force. God doesn't. 5) Forgiveness is found ONLY in Christ. 7IN HIM we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8which he lavished upon us, IN ALL WISDOM AND INSIGHT 9making known to us the mystery of his will, according to his purpose, which he set forth IN CHRIST 10as a plan for the fullness of time, to unite all things IN HIM, things in heaven and things on earth. (Ephesians 1:7–10, ESV) · The grace of God in Christ is rich · It is LAVISHED upon us. · God does this wisely with insight · To show that only IN CHRIST will everyone & everything come together. 6) I am SEALED in Christ by the Holy Spirit. 11In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12so that we who were the first to hope IN CHRIST might be to the praise of his glory. 13IN HIM you also, when you heard the word of truth, the gospel of your salvation, and believed IN HIM, were sealed with the promised Holy Spirit, 14who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory." (Ephesians 1:11–14, ESV) · God CHOSE me – that's amazing. · I'm part of God working all things according to His will. · The Spirit seals me · He (Spirit) guarantee's our inheritance (all those spiritual blessings referred to above) until the time we can receive & live in them. · All of this results in the praise of God's glory.

Job 7

Play Episode Listen Later Jan 9, 2026 23:28

Jesus and Job 77:1-2 Jesus confronted with unbelief from the disciples and crowd asked, “How long shall I be with you? How long shall I put up with you?” Matt. 17:17; Mark 9:19. In a sense Jesus was like a hired man counting his days (Isa. 16:14; 21:16). 7:5 While Job suffered horribly in his flesh, Jesus' flesh was beaten in scourging and suffered the horrors of crucifixion. 7:9 Jesus did go down into Hades and come up. Hades is the Greek equivalent to the Hebrew word Sheol. Jesus went down to Hades but was not abandoned there (Acts 2:27, 31) and He was brought up (or ascended as Acts 2:34 uses the same Greek word for the ascension and the LXX uses in Job 7:9). Through his death and resurrection, Jesus gives firm hope to all who put their trust in Him of victory over death (I Cor. 15:50-58; II Tim. 1:10). 7:11, 13 The Hebrew word translated complain is the same word translated considered in Isa. 53:8. As for His generation, who considered (complained). Job spoke in bitterness, but the Suffering Servant did not complain (Isa. 53:6). 7:18 Jesus was tested and tempted when He came to earth (Matt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13). 7:19 Isa. 50:4-11 is a servant song that ultimately finds fulfillment in Jesus. While it seems like God will not let Job swallow his spit, men could not let God alone but spit in His face (Matt. 26:67; Mk. 14:65) in preparation for His crucifixion. 7:20-21 What sin have we committed to cause Christ to have to die for me? Gal. 2:20. Job longs for God's forgiveness and that forgiveness is given through Jesus. Would God rather punish and destroy or forgive and carry away man's guilt? The answer to this is found in the cross of Jesus. God forgives sin in Jesus in a way that is right (Rom. 3:21-26). God cannot simply say that sin is not so bad because that is not true. But God punishes sin in a way that opens up salvation for the sinner. 7:21 God seeks to save us in and through Jesus- Luke 19:10. Jesus is the answer to Psalm 8 and Job 7.God is so big that He built the world with His fingers (Ps.8:3) and His hands (Ps. 8:6). This enormous God became a man in the person of Jesus (John 1:1, 14). He subjected Himself to shame, abuse, and even murder in the cross. He was tempted and tried (Job 7:18; Matt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13). He was spit upon (Job 7:19; Isa.50:6; Matt. 26:67). He defeated death and Hades by the resurrection. He gave hope to all who put their trust and hope in Him (John 11:25).Job's sufferings and pain should help us to stand in awe of what Jesus willingly endured for us. Hebrews 2:6-8 quotes Psalm 8:4-6 and applies the words to Jesus in Heb. 2:9. Notice how the text picks up on the words of the Psalm and applies them to Jesus. Some form of the word “subject” or “subjection” is used in Heb. 2:5 to introduce the quotation, and three times in Heb. 2:8 after the word is quoted from Psalm 8. Heb. 2:7 quotes Psalm 8 in saying, “You have made Him for a little while lower than the angels” and Heb; 2:9 applies it to Jesus being made a little lower than the angels by the suffering of death. Heb. 2:7 quotes Psalm 8 in “You have crowned him with glory and honor” and Heb. 2:9 applies those words and to Jesus. As Jesus was crowned with glory and honor, He also brings many sons to glory- Heb. 2:10.

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Ep 354 | Genesis 1-2; Moses 2-3; Abraham 4-5, Come Follow Me 2026 (January 12-18)

Talking Scripture

Play Episode Listen Later Jan 7, 2026 120:00

→ Watch on YouTube → Detailed Show Notes → Timestamps: (00:00) An overview of the The Old Testament.(04:27) Bryce breaks down the Old Testament into nine time periods.(09:41) Canonization and the creation of the Greek Septuagint. The authors of the New Testament quoted the Greek version of the Old Testament. The version that Jesus used is unknown.(13:01) The Old Testament is not one book written by a single author. It is an anthology of books written over centuries by individuals. Later authors sometimes rejected and edited earlier authors. Remnants remain that multiple Gods participated in the creation. The first word in Genesis invites us to consider the Grand Pre-mortal Council.(20:03) The creation accounts address why the world was created, not how. The purpose of the earth is to create eternal families.(33:17) Ancient cultures shared the creation story at their temples during the New Year. The time-honored principle of marriage and family are connected to the purposes of creation.(36:21) Chaos played a role in the formation of the earth. God transformed unorganized matter into something beautiful. The cosmology of the Bible invites modern readers to think about scripture differently.(41:18) The temple takes us to the creation and the creation takes us to the temple because each us back to God.(48:25) Moses 2 and 3 can be read as a single account. This is contrasted with the documentary hypothesis, where scholars believe Genesis 1 and 2 come from two different sources because of differences in the text.(54:21) Seven eternal lessons in the creation account invite us to find success during our time on earth. Finding balance between work and rest.(1:00:29) Seek spiritual things first, then temporal.(1:01:50) Cherubim and a flaming sword foiled Satan's plan and preserved the space between the trees. God protected our probationary estate. God knew from the very beginning that we would sin and need time to repent.(1:13:11) Satan's Plan B is to get us to take away our own or someone else's probationary state. Toxic perfectionism is addressed. Continual progression is what matters to God.(1:16:55) The river flowing out of Eden as a symbol for the division found in mortality. We must find ways to be unified.(1:23:08) Instead of focusing on what we are missing, our focus should be on all our blessings.(1:28:23) Pardes is an acronym to describe the ways of reading scripture: Peshat, remez, derash, and sod. The plain reading (peshat), allegorical or hidden reading (remez), the moral or imperative sense or application (derash), and the mystical, esoteric, or temple reading (sod).(1:30:13) The rib in Genesis 2.22 symbolizes partnership in marriage.(1:38:44) “Helper” or ʿēzer as found in Genesis 2.18 has often been misread and used to subjugate women. The term translated as “help meet” actually denotes the kind of powerful help that God gives. Eve's position next to Adam places both in a setting as having dominion over the whole earth. Eve is called “Zoe” in the LXX, the mother of all the living ones. There is no kingdom without Eve.(1:47:02) Fig leaves can represent covering our sins with bigger and bigger lies.(1:52:47) Garments are a piece of the temple that we wear to remind us of our connection to the Savior's atonement. → For more of Bryce Dunford’s podcast classes, click here. → Enroll in Institute → YouTube → Apple Podcasts → Spotify → Amazon Music → Facebook The post Ep 354 | Genesis 1-2; Moses 2-3; Abraham 4-5, Come Follow Me 2026 (January 12-18) appeared first on LDS Scripture Teachings.

Episode 004:

First Formation

Play Episode Listen Later Dec 21, 2025 21:09

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Morning Manna - Dec 17, 2025 - Proverbs 18:17-21 - Two Sides, One Tongue, and the Power of Words

TRUNEWS with Rick Wiles

Play Episode Listen Later Dec 17, 2025 87:22

Proverbs 18:17–21 reveals the necessity of discernment and the life-shaping force of the tongue. The first to present his case may seem right until another examines him, showing that wisdom listens before it judges. Casting lots can settle disputes when human judgment reaches its limits. A brother offended becomes harder to win than a fortified city—yet this verse reads very differently in the Septuagint, which speaks instead of help from a brother. In today's Morning Manna, Rick Wiles and Doc Burkhart explore this striking contrast between the KJV and the LXX, why the interpretations diverge, and what each tradition emphasizes. The study concludes with Proverbs 18:20–21, reminding listeners that every word we speak returns to feed us—either with life or with death. Teachers: Rick Wiles and Doc Burkhart You can partner with us by visiting FaithandValues.com, calling 1-888-519-4935, or by mail at PO Box 399 Vero Beach, FL 32961. MEGA FIRE reveals the ancient recurring cycles of war and economic collapse that have shaped history for 600 years. These patterns predict America is now entering its most dangerous period since World War II. Get your copy today! www.megafire.world Get high-quality emergency preparedness food today from American Reserves! www.AmericanReserves.com It's the Final Day! The day Jesus Christ bursts into our dimension of time, space, and matter. Now available in eBook and audio formats! Order Final Day from Amazon today! www.Amazon.com/Final-Day Apple users, you can download the audio version on Apple Books! www.books.apple.com/final-day Purchase the 4-part DVD set or start streaming Sacrificing Liberty today. www.Sacrificingliberty.com

Holy Prophet Habbakuk (Abbacum) (7th c. BC)

father resurrection jewish jerusalem babylon prophet lent palestine judea ode joachim habbakuk lxx prophet daniel theodosius holy prophet

Play Episode Listen Later Dec 2, 2025

He prophesied in the time of Joachim, just before the Jewish people were taken into captivity in Babylon. He himself escaped captivity, and after Jerusalem was destroyed, returned to his homeland. Once he was taking some food to his harvesters when an Angel transported him to Babylon to feed the Prophet Daniel in the lions' den, then bore him back to Judea (this is told in the full version of the book of Daniel, ch. 6 LXX). The third chapter of his prophecy is used as the Fourth Ode of the Matins Canon(the Ode is usually sung in full only in monasteries during Lent, but the eirmos of the Fourth Ode, sung in many parishes, usually refers to the Prophet). His holy relics were found through a revelation in Palestine during the reign of Theodosius the Great, and a chapel built there. His name means "Father of the Resurrection."

Holy Prophet Habbakuk (Abbacum) (7th c. BC)

father resurrection jewish jerusalem babylon prophet lent palestine judea ode joachim habbakuk lxx prophet daniel theodosius holy prophet

Play Episode Listen Later Dec 2, 2025

The Ascetical Homilies of St. Isaac the Syrian - Homily V, Part VII

Philokalia Ministries

Play Episode Listen Later Dec 2, 2025 60:07

St. Isaac speaks as one who knows the earthquake at the root of the soul where pride fractures us from God and humility alone builds a refuge strong enough to endure the storm. His words are not gentle suggestions for the religiously inclined. They are fire. They are rope flung into deep water. They are an indictment of every heart that waits for suffering to discover prayer for temptation to discover the need for mercy for collapse to remember God. “Before the war begins, seek after your ally.” This is the secret. The humbled man begins today when there is no battle when the sea is calm and the sky soft. He builds his ark plank by plank small obediences simple prayers hidden acts of self abasement not because the flood is visible but because he knows it is certain. This is the wisdom of the saints: that peace is the time for labor not repose. The iniquitous drown because they mock preparation. They call upon God after pride has stripped them of confidence. Their throat is tight when they pray because they never bent it before in the dust. Humility is the timber that keeps the soul afloat when the heavens split open. St. Isaac dares to tell us that a good heart weeps with joy in prayer. Not from sentimentality not from sorrow alone but from the unbearable nearness of God. Tears become proof that the heart has softened enough to feel Him. A proud heart however disciplined outwardly prays like a clenched fist. It asks but it does not need. It petitions but does not depend. A humble heart begs like a man drowning and this is why God hears him. “Voluntary and steadfast endurance of injustice purifies the heart.” Here the Saint wounds our sensibilities. He tells us that we cannot become like Christ unless we willingly stand beneath the blow and let it fall without retaliation without argument without self defense. Only those for whom the world has died can endure this with joy. For the world's children honor is oxygen. To be slandered or forgotten is death. But when the world is already a corpse to us when reputation comfort applause identity have all been buried then injustice becomes not humiliation but purification. Not defeat but ascent. This virtue is rare he says too rare to be found among one's own people one's familiar circles one's comfortable life. To learn it often requires exile the stripping away of all natural support so that only God remains. He alone becomes the witness of one's patience. He alone becomes consolation. He alone becomes vindication. And then comes the heart of St. Isaac's blow: “As grace accompanies humility so do painful incidents accompany pride.” Humility is the magnet of mercy. Pride is the invitation to destruction. God Himself turns His face toward the humble not in pity but in delight. Their nothingness is spacious enough for Him to enter. He fills emptiness not fullness. He pours glory into the vessel that has shattered self importance. But when pride rises like a tower God sends winds against it not to annihilate us but to collapse what we build against Him. The humble man does not seek honor for he knows what it costs the soul. He bows first greets first yields first. His greatness is hidden like an ember under ash but heaven sees it glowing. Divine honor chases him like a hound. It is the proud who chase praise and never catch it but the self emptying who flee honor and find it placed upon them by the hand of God. “Be contemptible in your own eyes and you will see the glory of God in yourself.” Not self hatred but truth. Not despair but sobriety. Not rejection of one's humanity but recognition that without God we have no light no love no breath. When we descend beneath ourselves God descends to meet us. When we stop defending our wounds He heals them. Humility is not psychological abasement but the unveiling of reality: only God is great and the one who knows this sees God everywhere even within his own nothingness. Blessed truly blessed is the man who seems worthless to others yet shines with virtue like an unseen star. Blessed the one whose knowledge is deep but whose speech is soft whose life is radiant yet whose posture is bowed. Such a soul is the image of Christ unadorned unnoticed unassuming yet bearing the weight of heaven within. The Saint concludes with a promise that burns like gold: The man who hungers and thirsts for God God will make drunk with His good things. Not the brilliant not the accomplished not the defended but the hungry. The emptied. The poor in spirit who have thrown themselves into the furnace of humility and come forth with nothing left to claim as their own. This is the narrow way. This is the ark built in silence. To bow lower is to rise. To lose all is to possess God. To become nothing is to become fire. May we learn to bend before the storm begins. May we kneel while grace is still soft. May we lay plank upon plank obedience upon prayer meekness upon hidden sacrifice until the ark is finished and the floods come and we are held aloft by humility into the very heart of God. --- Text of chat during the group: 00:02:30 Fr. Charbel Abernethy: Page 164 paragraph 29 00:03:03 Fr. Charbel Abernethy: philokaliaministries.org 00:11:37 Ben: Re: Orthodox Saints...if you look you'll often find that many of them are already liturgically venerated by the Eastern Catholic churches - I've even heard that St. Seraphim is actually commemorated by Russian Catholics. 00:12:08 Bob Čihák, AZ: P 164, para 29, at bottom of page 00:12:09 Ryan Ngeve: Reacted to "Re: Orthodox Saints.…" with ❤️ 00:14:16 David Swiderski, WI: We get those random at my job. AI platforms are trying to take IP and data. 00:15:09 Sam: Greetings from Australia and wishing you a happy thanksgiving

god jesus christ ai father australia school bible africa pride kings blessed biblical divine humility tears prime ip identity in christ syrian god himself king solomon voluntary arrogant god god homily austr part vii seraphim septuagint dostoyevsky ophir lxx eastern catholic laurus holy fool eugene vodolazkin ascetical

Light from the Old Testament Upon the Nativity 2: The Promise of the Forerunner

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Play Episode Listen Later Nov 28, 2025

This week we consider the announcement of the Forerunner to Zechariah in Luke 1:13-25, understanding Gabriel's promise in the light of Judges 13; 1 Kings/3 Kingdoms 17-18; 2 Kings/4 Kingdoms 2:81-15; Malachi 4:5-6/LXX 3:22-23. This first glimmering of the good news, recalling the greats of the Old Testament, prepares for all that God plan to do in the ministry of Jesus.

Light from the Old Testament Upon the Nativity 2: The Promise of the Forerunner

god jesus christ kings old testament judges kingdoms nativity forerunner lxx

Play Episode Listen Later Nov 28, 2025

Jeremiah: Comparing the Hebrew and Greek Versions

A Podcast of Biblical Proportions

Play Episode Listen Later Nov 9, 2025 46:35

There are many differences between the Hebrew and Ancient Greek versions of the book of Jeremiah. Can we explain them? Yes, we can Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

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Psalm 119:113-120 study. S36|E345 (Audio is fixed

Movius Ministries

Play Episode Listen Later Oct 29, 2025 51:08

As we continued to study through Psalm 119, the writer continues to correspond “the wicked” with those who opposed that which is clear that they need to follow from The Lord. Some interesting Septuagint (otherwise known as the LXX) info we get into. Interesting commentary earlier on by my favorite Derek Kidner. And also new commentary by William MacDonald I found!Josiahmovius12@yahoo.com

lord study psalm psalm 119 septuagint lxx

Light from the Readable Books 31: 1 Esdras, the Domestic, and the Divine

Play Episode Listen Later Oct 17, 2025

The relatively unknown book of 1 Esdras (1 Ezra in the Orthodox Study Bible) commends itself to us through the fathers' attention to its central episode, 1 Esdras 3:1-5:6 (OSB 1 Ezra). In reading the young man Zerubbabel's discourse concerning the power of women and the victory of truth, we are helped by referring to 1 Corinthians 13, Proverbs 31, Psalm 119 [118 LXX]:160, Matthew 19:5, and Matthew 24:3. God uses the domestic and ordinary things of this world to raise us up to the truths and graces that are divine.

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Light from the Readable Books 31: 1 Esdras, the Domestic, and the Divine

Thinking Christian: Clear Theology for a Confusing World

Play Episode Listen Later Oct 17, 2025

god books psalm corinthians divine proverbs domestic zerubbabel esdras osb lxx readable

The Authority of the Septuagint: What the Apostles Quoted—and Why It Matters

Play Episode Listen Later Oct 9, 2025 46:18

Dr. James Spencer welcomes Gregory R. Lanier (RTS Orlando, NT) and William A. Ross (RTS Charlotte, OT), co-editors of The Authority of the Septuagint: Biblical, Historical & Theological Approaches (IVP Academic). What is the Septuagint (LXX)? Why is it a library of Greek translations rather than one book? How did NT authors access Scripture—and why do their citations sometimes match Greek more than Hebrew? We unpack a three-fold framework for authority (normative Hebrew text, derived authority of translations, interpretive value of the LXX), the translation spectrum within the LXX, patristic and Reformation debates, Dead Sea Scrolls, and why Hebrews relies so much on the LXX. Plus: practical study tips and which English LXX to use. Book link and IVP 20% discount code in the show notes. Buy the book: The Authority of the Septuagint at ivpress.com (use code IVPPOD20 for a 20% discount)

Acts 15:1-21 - Transforming Enemies

Union Church

Play Episode Listen Later Sep 22, 2025 48:32

Listen along as we continue our series through Acts. Notes//Quotes: Slide 1 God promised salvation to Israel... God's blessings would come to the Nations through the covenant with Abraham... Circumcision was the standard means of entering into full participation with the covenant people... These Gentiles had not been circumcised... They remained outside of Israel and therefore could not participate fully in God's promises Slide 2 Amos 9:12 (MT) 12 that they may possess the remnant of Edom and all the nations who are called by my name,” declares the LORD who does this. Amos 9:12 (LXX) 12 so that the remnant of the people, and all the nations upon whom my name was invoked upon them, will search for me,” says the Lord who is making these things. Slide 3 אדום = Edom אדם= adam/ humanity Slide 4 Deuteronomy 30:6 6 And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live.

god lord israel acts transforming mt nations enemies slide acts 15 circumcision edom lxx

Translating Scripture from Greek

Play Episode Listen Later Sep 17, 2025 119:25

In this final episode of the Septuagint (LXX) series, we discuss what needs to be done to produce a proper translation of the LXX in English. This a technical episode, but a vital one. There should exist in every language spoken by a Christian nation a definitive version of the Scriptures in that language, and in this episode we provide the structure and the mechanics by which that can be achieved. This will be a years-long project, and it will have to be undertaken by other men. Until then, we have provided links to a number of existing English translations in the show notes, infra. Any existing version of the LXX in English is certainly better than all of the extant copies based on the rabbinic text. Show Notes English Septuagint Translations: Brenton Hardcover [English and Greek] PDF Lexham (2nd) Hardcover Logos NETS Hardcover PDFs Thomson, Charles Archive.org PDF [free] Logos [not free] The Ancient Christian Study Bible (coming 2027) See Also The Göttingen Septuagint Further Reading Attribution-ShareAlike 4.0 International The Canterbury Tales in Middle English and Modern English Parental Warnings None.

english scripture greek scriptures logos translating middle english lxx septuagint lxx

Thoughts on the Bible Readings September 14th (2 Kings 20; Ezekiel 10; Luke 6)

Christadelphians Talk

Play Episode Listen Later Sep 13, 2025 4:01

In the record in 2 Kings 20, at the time of his nation's greatest need, their captain (LXX 'archegos' - used consistently in Hebrews of our Lord Jesus Christ - the captain of our faith chapter 2 and the "author" of our faith chapter 12 etc); is struck with leprosy (see Isaiah 53;4). But, says the prophet, lay a poultice of figs on the boil, and Hezekiah will recover, and he will go up to the temple in 3 days' time - a time in the Bible symbolic of resurrection. The king was the representative of Judah as Isaiah 1 tells us. But when Hezekiah is faced with certain death, unless God cures him, the king has another dilemma - he is unmarried, and he has no seed i.e. offspring to continue the 'house of David'. Will he die and will the line Judah be brought to an end and will the "lamp" promised to David be extinguished? The sign of the faithful king's recovery is the sun dial of Ahaz going backwards by 10 degrees. Hezekiah's prayer in his extremity is recorded in Isaiah 38. But after his recovery Hezekiah was for a time lifted up in pride and sins in the matter of the envoys from Babylon (compare 2 Chronicles 32 verses 25-31; and also 1 Timothy 6 verses 17-19). An obvious reflection for us in life is that the more acute trials in life may be easier than the less obvious and more insidious ones such as pride. Ezekiel 10, although a short chapter, is of paramount importance. It tells of the departure of the glory from the eastern gate of Jerusalem's Temple. That glory will return when the Lord Jesus Christ returns by that very gate - see Ezekiel chapter 43 verses 1-5.Luke chapter 6 tells us of the rebuke that our Lord Jesus' foes to issue Jesus' disciples for supposedly breaking the Sabbath. The Lord shows from the Scriptures that, based on the record of David in 1 Samuel 21 - the disciples, like David were blameless and that the Son of God was "the Lord of the Sabbath". Next our Lord cures a man with a withered hand also on the Sabbath. This man had undoubtedly been placed in the synagogue to trap the Lord. Instead, Jesus' enemies found that they themselves had the tables turned on them. Jesus uses the occasion to teach the lessons of the Sabbath. The Sabbath is for helping and healing verses Isaiah 561-8; 58 verses 13-14. Read those words aloud and ponder their meaning for the way we must live. After a night in prayer to His Father Christ chose his twelve Apostles. The record says that multitudes come to him and are cured. The chapter follows by outlining our Lord Jesus' Sermon on the Plain. No doubt this is a separate occasion from Matthew 5-7. The themes are common as the message did not change. The Beatitudes, or blessings producing happiness, to the citizens of Zion who will be granted glory in Messiah's kingdom are outlined. They present a complete picture of the character of our Lord Jesus Christ. On this occasion the counterpart of the curses upon the enemies of the Kingdom are enumerated. Like the Matthew record, we are once more told, that we 1) need to love our enemies in order to be as our Father; 2) must not to be censorious and hypocritical by finding fault in others; 3) a tree is to be known by its fruits i.e. the outcomes, or behaviours, of our lives; 4) need to build our faith and lives on the rock that is our Lord Jesus Christ verses Ephesians 2 verses 17-22.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow

The Septuagint — New Testament, Part 2

Play Episode Listen Later Sep 10, 2025 132:50

This episode is our closing argument for the Septuagint (LXX) and its proper place as the Word of God — the Scripture of the Early Church, the Apostles, and Christ Himself. Once you have finished this episode, you will need to decide for yourself if you believe the argument as presented or if you intend to double down on the ‘Hebrew' the rabbis smuggled into the churches. The question is one of fidelity to God and to His Word, and it is a question that will split the churches, that will sift the wheat from the chaff. “But I and my household will serve the Lord, because He is holy.” Show Notes Romans 2:24 → Isaiah 52:5 Romans 3:4 → Psalm 51:4 (LXX Psalm 50:6) Romans 9:25b → Hosea 2:23 Romans 9:27 → Isaiah 10:22 Romans 9:27-28 → Isaiah 10:22-23 Romans 9:29 → Isaiah 1:9 Romans 9:33; 10:11 → Isaiah 28:16 Romans 10:18 → Psalm 19:4 (LXX Ps 18:5. . Romans 11:10 → Psalm 69:23 (LXX Ps 68:24. … Romans 11:26b → Isaiah 59:20 Romans 11:27 → Isaiah 27:9 (with Isa 59:21) Romans 11:34 → Isaiah 40:13 Romans 12:19 → Deuteronomy 32:35 Romans 14:11 → Isaiah 45:23 Romans 15:12 → Isaiah 11:10 1 Corinthians 2:16 → Isaiah 40:13 … 1 Corinthians 14:21 → Isaiah 28:11-12 1 Corinthians 15:54 → Isaiah 25:8 1 Corinthians 15:55 → Hosea 13:14 1 Corinthians 1:31 and 2 Corinthians 10:17 - Jeremiah 9:24 2 Corinthians 4:13 → Psalm 116:10 (LXX 115:1) Galatians 3:10 → Deuteronomy 27:26 Galatians 3:13 → Deuteronomy 21:23 Ephesians 4:26 → Psalm 4:4 (LXX 4:5) Ephesians 5:31 → Genesis 2:24 Philippians 1:19 → Job 13:16 Philippians 2:10-11 → Isaiah 45:23 2 Thessalonians 1:9 → Isaiah 2:10, 19, 21 2 Timothy 2:19a → Numbers 16:5 … Hebrews 1:6 → Deuteronomy 32:43 (LXX expanded line) Hebrews 1:10-12 → Psalm 102:25-27 (LXX 101:26-28) Hebrews 3:7-11 → Psalm 95:7-11 (LXX 94:7-11. … Hebrews 8:8-12 → Jeremiah 31:31-34 (LXX 38:31-34) Hebrews 10:5-7 → Psalm 40:6-8 (LXX 39:7-9) Hebrews 10:37-38 → Habakkuk 2:3-4 Hebrews 11:21 → Genesis 47:31 … Hebrews 12:5-6 → Proverbs 3:11-12 James 4:6 → Proverbs 3:34 1 Peter 2:6 → Isaiah 28:16 1 Peter 2:9 → Exodus 19:6 (phrase) 1 Peter 2:22 → Isaiah 53:9 1 Peter 4:18 → Proverbs 11:31 1 Peter 5:5 → Proverbs 3:34 (as in James 4:6) Revelation 2:27, 12:5, 19:15 - Psalm 2:9 See Also Further Reading Parental Warnings None.

The Septuagint — New Testament, Part 1

Play Episode Listen Later Sep 2, 2025 106:43

In this episode and the next, we cover the places where the New Testament cites the Old Testament and there is a difference between the Septuagint (LXX) and the rabbinic text. In this first (of two) episodes, we cover citations from Matthew, Mark, Luke, John, and Acts; in the next episode, we will cover Romans through Revelation. By the sheer weight of the evidence, it will become undeniable that the New Testament authors were reading and citing the Septuagint — not some supposed ‘Hebrew' edition (that, in fact, no longer existed at the time of the composition of the New Testament). The Septuagint was the Bible of the Apostles; it was the Bible of the early Church; it was the Bible that God miraculously preserved — as He promised He would; and it should be our Bible today. Show Notes Verses Vorlage over LXX Matthew 2:15 → Hosea 11:1 Matthew 8:17 → Isaiah 53:4 Matthew 26:31 → Zechariah 13:7 (also Mark 14:27) Matthew 27:9-10 → Zechariah 11:12-13 (with elements from Jeremiah 19; 32) Mark 1:2 → Malachi 3:1 (also Luke 7:27) John 19:37 quoting Zechariah 12:10 Romans 11:35 quoting Job 41:11 (MT 41:3) LXX over MT Matthew 1:23 → Isaiah 7:14 Matthew 3:3 → Isaiah 40:3 Matthew 3:17 (Mark, Luke) → (Genesis 22:2, 12, 16) Matthew 17:5 (Mark, Luke) Matthew 4:15-16 → Isaiah 9:1-2 (MT versification 8:23-9:1) Matthew 11:10 → Malachi 3:1 (also Mark 1:2, Luke 7:27) Matthew 12:18-21 → Isaiah 42:1-4 Matthew 13:14-15 → Isaiah 6:9-10 Matthew 15:8-9 → Isaiah 29:13 Matthew 19:5-6 → Genesis 2:24 Matthew 21:16 → Psalm 8:2 (LXX 8:3) Matthew 24:29 → Isaiah 13:10, 34:4 Luke 2:23 → Exodus 13:2 Luke 3:4-6 → Isaiah 40:3-5 Luke 4:18-19 → Isaiah 61:1-2 (with Isa 58:6) John 12:38 → Isaiah 53:1 Acts 2:26 → Psalm 16:9 (LXX 15) Acts 7:14 → Genesis 46:27; Exodus 1:5 Acts 7:42-43 → Amos 5:25-27 Acts 8:32-33 → Isaiah 53:7-8 Acts 13:41 → Habakkuk 1:5 Acts 15:16-18 → Amos 9:11-12 (and the closing clause of v. 18) See Also Further Reading Parental Warnings None.

god church bible romans acts revelation psalm exodus old testament mt new testament apostles hebrew hosea habakkuk septuagint lxx septuagint lxx

Psalms 56–58 | Cry, Confidence, and Judgment | Wisdom Study with Kerry Battle

Ahav~Love Ministry

Play Episode Listen Later Aug 31, 2025 62:29

Psalms 56–58 — Cry, Confidence, and JudgmentTaught by Kerry Battle | Ahava~Love AssemblyIn this Psalms Wisdom Study, we dive into Psalms 56–58 using the oldest Hebrew and Greek manuscripts (Dead Sea Scrolls, LXX, Paleo-Hebrew) and the Renewed Covenant witnesses. These chapters reveal David's journey from tears to triumph, trust in the shadow of Yah's wings, and confidence in the righteous judgment of Yahuah.

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Isaiah's Virgin: Was It Mary or Someone Else?

FACTS

Play Episode Listen Later Aug 17, 2025 47:06

Isaiah 7:14 declares, “Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.” But was Isaiah pointing to Mary and the birth of Jesus—or someone else in his own day? In this episode, we explore the historical context of Isaiah's prophecy, King Ahaz's crisis, the meaning of the Hebrew word ‘almâh, and the different interpretations that have been offered throughout history. Was the sign fulfilled in Isaiah's time through Hezekiah, Maher-Shalal-Hash-Baz, or the remnant of Israel? Or is Matthew correct in applying it directly to the virgin birth of Christ?In this episode of FACTS, Dr. Stephen Boyce unpacks Isaiah's prophecy, exploring both its immediate context and ultimate fulfillment, and shows how the New Testament identifies Mary—the mother of Jesus—as the true fulfillment of the promise of Immanuel, ‘God with us.'

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The Septuagint — Timelines and Other Alterations

jesus christ church scripture old testament new testament apostles timelines pyramids record straight septuagint rabbinic alterations sea creatures lxx

Play Episode Listen Later Aug 12, 2025 201:18

The rabbis made a number of different kinds of edits to their version of what some call ‘Scripture' (i.e., the Rabbinic or Masoretic Text). In some places, they fiddled with numbers, in some they changed names, and in still others they deleted entire sections of the text. In this final episode of the Old Testament portion of the Septuagint series, we examine the changes the rabbis made to the timelines (particularly the genealogies), the Book of Job, the Book of Esther, and a few other miscellaneous matters. The next two episodes will round out the LXX series with an examination of how the New Testament uses the Old (to the surprise of none, Jesus and the Apostles used the Septuagint), and then the final episode in the series will give a roadmap for where we, as the Church, go from here. Show Notes Esther: LXX and MT Compared See Also Letter: Origen to Africanus Luther on the Rabbinic Book of Esther Further Reading Esther (Brenton) Esther (NETS) [PDF] Calendar Systems: Anno Domini Anno Mundi Byzantine Calendar “Setting the Record Straight on the Primeval Chronology of the Septuagint (Part 2)” Pyramids and Sea Creatures in the Limestone [Just an interesting read.] Parental Warnings None.

Psalm 147

Play Episode Listen Later Jul 31, 2025 21:52

Psalm 147 “The Greek and Latin textual traditions associate Psalm 147 with Haggai and Zechariah” McCann, 1267. “The five psalms that close Book Five move from the praise of an individual in Psalm 146, through the praise of a community of faith in Psalm 147, to the praise of all creation in concert with the community of faith in Psalms 148-150” NICOT, 999. “At times this psalm takes up the rhetorical questions of Isaiah 40, and at times the challenges of the Lord to Job, turning them into praise, and linking the wonder of creation with the glories of providence and grace” Kidner, 485. “The Septuagint treats this as two psalms, of which the second begins at verse 12. So its numbering of the Psalter, which has diverged from that of the Hebrew Bible (familiar to Protestants) from Psalm 10 onwards, comes into step again for the last three psalms, 148-150” Kidner, 485. Allen, 307-308, does a good job showing the unity of Psalm 147. Israel is used in vs. 2, 19. The verbal stems for praise in vs. 1 are picked up in vs. 7, 12. “All the strophes end with antithetical statement, in vs. 6, 10-11, 19-20. Repetition of vocabulary in adjacent line marks each strophe, being climactically intensified in the third (vv. 4-5, 10-11, 18-19, 19-20). A group of three participles prefixed with the article appears in both the second and third strophes (vv. 8, 14-16), and so does the particular participle ‘giving' (vv. 9, 16)” Allen, 308.147:1-6 The LORD is builder of Jerusalem147:7-11 He is Creator of all the universe147:12-20 He is God of Zion Psalm 147 and Jesus This psalm “articulates the incarnation of God's word (see John 1:1, 14). The cosmic God is personally, intimately, inextricably involved in the lives and futures of human beings…The only proper response to the good news of God's incarnational involvement with the world is to stand in awe (v. 11a) and to sing the words that convey the grateful offering of our lives, ‘Praise the LORD!'” McCann, 1269. 147:3 Jesus heals the broken hearted in Luke 4:18. The same word in the LXX is used in this verse. 147:6 The word used in the LXX for gentle is used in Matt. 11:29.147:8, 15-18 Jesus controls the weather in Matt. 8:23-27; Mark 4:35-41; Luke 8:22-25147:11 Jesus is the object of hope in Matt. 12:21; Rom. 15:12; I Cor. 15:19; Phil. 2:19147:14 Jesus is the Prince of peace in Eph. 2:14147:14 Jesus came offering Jerusalem peace, but they closed their eyes to it- Luke 19:42.147:14 Jesus satisfies with the finest of wheat- John 6:12147:15, 18, 19 Jesus is the Word of God- John 1:1-3, 14.147:19-20 The gospel is available to all nations- Matt. 28:18-20.

Thoughts on the Bible Readings (2 Samuel 4, 5, Jeremiah 10 and Matthew 21) for July 20th

Christadelphians Talk

Play Episode Listen Later Jul 19, 2025 5:38

In Matthew 21 Jesus' triumphant entry into Jerusalem was accompanied by shouts of "Hosannas" (save now). Matthew tells us that this was in fulfilment of the prophecy of Zechariah, in the 9th chapter. The prophecy of Zechariah contrasts Alexander the Great, bringing death and destruction; with Jesus the lowly bring salvation. The next citation in Matthew - "Blessed is he that comes in the name of the LORD" ie Yahweh - comes from Psalm 118 verse 26 (but note Messiah's mindset from the context from the entire Psalm). The rulers were in indignation with the multitude and asked Jesus to rebuke them. Our Lord's response was to refer them to Psalm 8 the LXX version, which spoke of what was happening and the victory being accomplished. Next in the chapter came the curse of a fig tree, which like Israel, showed the false promise of apparent fruitfulness. It was cursed by Jesus. The next day the disciples witnessed that the tree had immediately withered. This was followed by Jesus demonstration that his authority was unquestionably from God. After this came the parable of the two sons - firstly the rulers said that they were doing the Father's will, but lord; in contrast the commoners knew they were sinning, but sincerely repeated. Lastly the chapter concludes with the parable of the unfaithful tenants. The rulers recognising themselves in the story fulfilled it to the letter by immediately taking counsel to destroy Jesus.

god jesus christ father lord israel psalm blessed jerusalem yahweh matthew 21 2 samuel in matthew our lord bible readings lxx hosannas

Psalm 146

Play Episode Listen Later Jul 17, 2025 22:48

Psalm 146 145:21 prepared for these psalms from Psalms 146-150.This psalm “is a general celebration of God's benevolent qualities” Alter, 503. “These five Hallelujah psalms have the characteristic genre of the hymn of descriptive praise” VanGemeren, 846. Psalms 146-150 are psalms of praise. “In these psalms there is no reference to personal need, no petition, little that could be called historical allusion; all is focused on God; all is praise. But there is step-by-step progression in this praise. It begins with the individual (146:1), involves the community (147:1, 12), extends to heaven and earth (148:1, 7). If, however, the whole world is to offer praise for what the Lord has done for Israel (148:13-14) there is need for the praise of a people committed to mission (149) until everything that has breath praises the Lord (150:6)” Motyer, 581. These Psalms bring “the book of Psalms to a conclusion with a crescendo of praise” McCann, 1262. “In this respect as in many others, the Psalms are a miniature of our story as a whole, which will end in unbroken blessing and delight” Kidner, 483. “The LXX and Vulgate attribute Psalm 146 and 147 (which is divided into two psalms (147-148) to Haggai and Zechariah” VanGemeren, 864; Allen, 300.146:1 Praise the LORD, O my soul- 103:1, 22; 104:1, 35. 146:3 Do not trust in princes- 118:8-9; Jer. 17:5-8. Vss. 3-4 emphasizes the negative to stress the importance of putting our trust in God. “Humanism is essentially doomed. To commit oneself wholeheartedly to one's fellows leads to a dead end. Any man or group of men are transitory, and so are their philosophies and panaceas” Laymen's, 700. 146:5 How blessed is he whose help is the God of Jacob- Jer. 17:7 “This is the last of twenty-six beatitudes in the Psalter” Miller 445. Psalms 1:1; 2:12; 32:1, 2; 33:12; 34:8; 40:4; 41:1; 65:4; 84:4, 5, 12; 89:15; 94:12; 106:3; 112;1; 119:1, 2; 127:5; 128:1; 137:8, 9; 144:15, 15; 146:5. Miller, 445, groups them in categories. This final beatitude “effectively summarizes all the others (see 1:2; 2:12). 146:6 Who made heaven and earth- 115:15; 124:8; 134:3; Jer. 32:17, 27 Jesus and Psalm 146146:3-4 Jesus can give salvation that earthly rulers cannot give- Acts 4:12146:6 Jesus is the Maker of heaven and earth- John 1:1-3, 10.146:7 Jesus gives food to the hungry- Matt. 14:13-21; 15:32-39; Mark 6:30-44; Mark 8:1-10.146:7 Jesus sets the prisoners free- Luke 4:18-19; Acts 5:17-26; 12:5-12; 16:25-34.146:8 Jesus opens the eyes of the blind- Matt. 20:29-34; Mark 10:46-52.146:8 Jesus raises up all who are bowed down- Luke 13:10-17.“Like Father, like Son. For us, these lines may bring to mind the oracle of Isaiah 61 by which Jesus announced His mission, and the further clues to His identity which He sent back to John the Baptist (Luke 4:18f; 7:21f.)” Kidner, 484. Jesus, the Son of God and Messiah (King), helped the vulnerable. He upheld the cause of the oppressed, gave food to the hungry, set the prisoner free, gave sight to the blind and lifted those who were bowed down….Thus, the psalm can be read as a call to praise Jesus” Longman, 470. 146:9 But He thwarts the way of the wicked- “The relation between judgment and salvation in the work of Christ is one of the themes of the gospel: e.g.( John 3:17-19; 5:25-29). The eventual finality of both is a clearer prospect there than in the psalms” Kidner, 484.

Psalm 145:14-21 and Jesus' Fulfillment of Psalm 145

Play Episode Listen Later Jul 3, 2025 23:45

A few notes from Psalm 145:14-21 and Jesus' fulfillment of Psalm 145 145:20 The LORD keeps all who love Him- There is a wordplay between the first word of the verse שםר and the last word of the verse שםדOne describing the LORD actions towards the righteous and the other His actions towards the wicked. Is watches over a better translation? How much does it promise? It certainly does not mean the absence of all trouble. “What hints it does offer of the human condition are not all sweetness and light: God's people may be bowed down and thus call and cry to Him for salvation (vv. 14, 18-19)” Broyles, 504. But all the wicked He will destroy- Wicked see 1:6; 104:35; 143:12. “He differentiates between those who love Him and those who are wicked, taking care of the former, but destroying the latter. In this He is a righteous God” Longman, 469. “This verse has the only direct mention of the wicked in the psalm…God's faithfulness be fully seen without reference to His uncompromising judgment” Kidner, 482. “His righteousness is indeed a righteousness of grace- loving, fulfilling desires, saving, watching over, but it is also the righteousness of holiness” Motyer, 581. “The sharp distinction between the wicked and those who love God recalls Psalm 1, and what applies to Psalm 1 applies to Psalm 145 as well” McCann, 1260. Psalm 145 and JesusJesus is King who has established God's kingdom. 145:1 I will extol You, my God- The word extol in LXX is the word for Jesus lifted up on the cross- John 3:14; 8:28; 12:32- and Jesus being exalted to God's right hand in Acts 2:33; 5:31.145:1 Jesus is King- Matt. 2:2; 21:5; 25:34, 40; 27:11, 29, 37,42; John 19:19, 21, 21; Acts 17:7; Rev. 17:14145:1, 2, 21 I will bless your name- The word for Name in the LXX is the word used in Phil. 2:9-10 for Jesus being given a name above every name. Acts 3:6, 16, 16; 4:7, 10, 12, 17, 18, 30; Eph. 1:21. 145:14 The LORD raises up all who are bowed down- The verb raises in the LXX is used three times in the NT- Luke 13:13; Acts 15:16; Heb. 12:12. Luke 13:13 deals with Jesus healing the woman who could not stand up straight in the synagogue.145:15 The word translated look in the NASB and is hope in the LXX. It is applied to Jesus in Matt. 12:21; I Cor. 15:19. It is the word in I Tim. 4:10; 5:5; 6:17 for hoping in God and not material wealth. The terms applied to God in the Psalms are applied to Jesus in the gospels. 145:15 You give them their food- The word give in the LXX is used nearly 500 times in the NT but it is used in Jesus feeding miracles (Matt. 14:19; 15:36; Mark 6:41; 8:6; Luke 9:16). 145:16 Jesus satisfies the desire of every living thing. The word satisfies in the LXX is the people being filled when Jesus multiplied the five loaves and two fish in John 6:12. 145:20 The LORD guards all who love Him. The word is applied to Jesus in John 17:12; II Tim. 1:12.

god jesus christ lord acts psalm rev psalms wicked fulfillment heb eph nt mccann psalm 145 nasb i cor i tim broyles ii tim lxx king matt

The Septuagint — Wisdom Literature

Play Episode Listen Later Jul 2, 2025 126:20

As between the Septuagint (LXX) and the rabbinic text (MT), there are significant differences in the books that comprise the wisdom literature (i.e., Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon). These differences range from changes in diction through distortions and corruptions to outright additions and deletions (one should think of the warning in the Book of Revelation). Out treatment here is not (and is not intended to be) comprehensive — there are centuries of work ahead of the Church; rather, we intend to drive home the point that the only Christian reaction is to abandon and anathematize the ‘Hebrew' passed to us by the rabbis in favor of the Greek passed to us by Christ, the Apostles, and our faithful forebears — and, most importantly of all, preserved by God, as He promised. Christ, the Apostles, and the early Church all unanimously held that the Septuagint is, indeed, the very Word of God. In this fifth episode in the (now) nine-episode LXX series, we examine differences between the LXX and the MT in the wisdom books (largely focusing on Proverbs). This is the second of three episodes dealing specifically with the Old Testament differences between the LXX and the MT. This is, of course, not our closing argument, for we will be making that in the two episodes that deal with the New Testament and how it treats the Old Testament. Show Notes X thread on differences in Proverbs See Also Full Interview with Will Spencer [This will probably trigger as a download in your browser, and it is ~750MB.] Further Reading Parental Warnings None.

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Lex Maligna, Lego Inferna

The Bible as Literature

Play Episode Listen Later Jun 12, 2025 31:02

In Dark Sayings, I explain how Emperor Justinian stands as a striking example of imperial harlotry. Like all rulers, he filtered Scripture through his own agenda—much like what we see in 2025, with elites twisting the biblical text to justify the very actions it condemns. Today's world leaders are effectively reenacting the sins of the Bible's villains.If it weren't a tragedy, it would be a comedy. I'd sit with Jonah beneath the vine—bag of popcorn in hand.What came of Justinian copying the sins condemned in Scripture?A massive stone temple—still longed for today. This longing betrays a rejection of the preaching of the story of the Gerasene demoniac, where God himself, through his anointed Slave, rejects Roman law and silences the Greek intellectual tradition.In defiance of this witness, Justinian—praised even now—translated Roman law into Greek, a move that flatly contradicts the biblical text.O foolish Galatians. You asked for a king, and you got one.Justinian's reign was marked by a bloody attempt to resurrect Rome's former glory: the North African campaign against the Vandals, the prolonged and ruinous Gothic Wars in Italy, and a brief incursion into southern Spain. These campaigns were catastrophically expensive, devastating to local populations, and—like all imperial games—ended in failure. Far worse was the Justinianic Plague, a lethal epidemic that ravaged both the population and the economy.Together, these calamities fractured the region's future. Though the Western Roman Empire had already collapsed in the 5th century, Justinian's ambitions destabilized its successors and hindered the organic development of local societies.Things might have turned out differently. We might have avoided the first Dark Age—or at least the first one we know of—had Justinian not tried to impose a new civilization atop the ruins of the old.Dear friends:There is no God but One.He is the Heavenly Shepherd.He claims no embassy, joins no assembly, and takes no seat at your councils.He casts no vote, answers to no electorate, and has no constituents.He occupies no office, nor does he dwell in any capital.He is beholden to nothing and answers to no one.His throne is in the heavens, far beyond your reach, where maps are not drawn.Be afraid oh nations.Tremble with fear, oh bordermongers, for he is not mocked—Not by you, nor your puny gods, nor your counterfeit leaders.I place all my hope in his Slave who trusted in his command to subdue the Latin-lex and silence the Greco-lego at the Decapolis in Luke.Everything I do, I do for this Slave's Rebellion.This week, I discuss Luke 8:30.Show Notesἐρημόω (erēmoō) / ח־ר־ב (ḥet–resh–bet) / خ–ر–ب (khāʾ–rāʾ–bāʾ)To dry up, to be desolate, or to be destroyed. To be devastated, often referring to lands, cities, or nations. Greek examples in the LXX include: ξηραίνω (xērainō - to dry up), ἐρημόω (erēmoō - to make desolate), ἀφανίζω (aphanizō - to destroy).In Hebrew חָרַב and Arabic خَرِبَ both describe the undoing of cities, structures, or human systems—especially in the wake of divine judgment.In both the Bible and the Qur'an, ruin is not random—it is the consequence of injustice, arrogance, or rejection of divine instruction.Isaiah 51:10 – “Was it not you who dried up (הַמַּחֲרֶבֶת [ha-maḥărébet]) the sea…”Surah Al-Hashr 59:2 - “They destroy (يُخْرِبُونَ [yukh'ribūna]) their houses with their own hands…” يُخْرِبُونَ (yukh'ribūna) comes from خَرَّبَ (khar·ra·ba) — they lay waste / destroy, describing the self-inflicted ruin of the Banu Nadir tribe, continuing on the itinerary of civilizational ruin brought on by pride and resistance to God's covenant.The function ח-ר-ב (ḥ-r-b) appears in Scripture to prescribe the destruction of cities and the downfall of kings—figures aligned with human systems of law and control. This same root functions in the name Mount Horeb, the site where divine law is given. It also functions as “sword,” an agent of God's judgment. In Exodus 32:27, Moses commands the Levites at Horeb to take up their swords ח-ר-ב (ḥ-r-b) and execute judgment within the camp after the sin of the golden calf, connecting the themes of lawgiving and purifying violence. ח-ר-ב (ḥ-r-b) highlights the biblical tension between the collapse of human law and the assertion of divine will through biblical instruction and judgment.In the Septuagint, ἐρημόω (erēmoō) corresponds lexically to ח-ר-ב (ḥ-r-b) in the following passages: Judges 16:24; 2 Kings 19:17; Job 14:11; Isaiah 34:10; Isaiah 37:18, 25; Isaiah 44:27; Isaiah 49:17; Isaiah 51:10; Isaiah 60:12; Jeremiah 28:36; Jeremiah 33:9; Ezekiel 26:2, 19; Ezekiel 29:12; Ezekiel 30:7; Amos 7:9.Λεγιών (legiṓn)(For a detailed discussion, please see Blaise Webster's article, The Crux of Paul and John's Gospel.)From the Latin legio, meaning legion, a Roman military unit (~6,000 soldiers), itself from the Indo-European root legō.From Latin legō, we also get Lex—law (that which is gathered or set in order)Lex, derived from legō, becomes a symbol of civilizational control—a codified system that enforces order, often violently.Roman Legions (from the same root) are the custodians of lex, instruments of imperial coercion and domination.Lex and legion are bound together both linguistically and ideologically—law enforced by gathered violence.In Greek, λόγος (logos) stems from λέγω and is associated in Hellenistic philosophy with reason, logic, and natural law. The Pauline School's co-opting of this term is an attack on Hellenism.For Paul, λόγος is not Greek reason, but shorthand for “the word of the cross” (ὁ λόγος τοῦ σταυροῦ)—foolishness to the world and power to those being saved, who trust in God's victory (1 Corinthians 1:18); Knowing that his work will find its own completion in the Day of the Lord. (Philippians 1:6)Unlike the constructive Greek logos, which seeks order and coherence, the Pauline logos is destructive—an insurgent word embedded within Greco-Roman structures, intended to bring about their co-termination in the execution of Jesus, thereby dismantling the entire system.Lex (law) and lego (rhetoric/philosophy) represent false structures of control and meaning, in opposition to the Pauline gospel.T...

The Septuagint — Christology

Play Episode Listen Later Jun 11, 2025 130:18

As between the Septuagint (LXX) and the rabbinic text (MT), there are significant differences in many verses that deal with Christology. The MT is not always ‘less Christological', for that would have been a poor-quality trap, but the proper hermeneutic for determining the text of Scripture is not ‘more Christology'; rather, the right hermeneutic is quite simply: What is Scripture and what does it say? Christ, the Apostles, and the early Church all unanimously held that the Septuagint is, indeed, the very Word of God. In this fourth episode in the (now) nine-episode LXX series, we examine Christological differences between the LXX and the MT. This is the first of three episodes dealing specifically with the Old Testament differences between the LXX and the MT. This is, of course, not our closing argument, for we will be making that in the two episodes that deal with the New Testament and how it treats the Old Testament. Show Notes Isaiah 7:14 Psalm 22:16 Psalm 2:10–12 Isaiah 6:8–10 Isaiah 9:6 Isaiah 53:5–6 Zechariah 12:10 Psalm 40:6–8 Amos 9:11–12 Deuteronomy 32:43 Isaiah 53:8–9 Isaiah 11:10 Psalm 23 See Also Lexham LXX Brenton LXX Further Reading Isaiah 53 Parental Warnings None.

god jesus christ church scripture old testament mt new testament apostles christology septuagint christological lxx septuagint lxx

The Septuagint — Near Eastern History

Play Episode Listen Later Apr 23, 2025 171:20

The Word of God has been preserved — miraculously — down through the ages, faithfully transmitted forward from past generations to us. This is according to God's promises, and yet God nowhere (in the Old Testament) says which language He will use to accomplish this. Many have long claimed that God used Hebrew to do this, but the Hebrew language was never a true written language until the 20th century and, above and beyond this, the Hebrew language was dead for more than two thousand years. How, then, did God preserve His Word? He caused it to be translated into Greek — the Septuagint (LXX). It was the Septuagint that was used by our forefathers in the faith, by the Apostles, and by Christ Himself. In this first of our four-part (really five-part) series on the Septuagint, we cover the history of the Hebrew language and the history of the LXX up until about AD 1000; we trace how the so-called “Masoretic Text” was infiltrated into the Church by those who deny Christ, curse His sheep, and serve another master, and how, tragically, Christians failed to prevent this and permitted the MT to supplant the LXX; and we begin to make our case for a return to the Word of God as He has preserved it and as the Church has always received it — in Greek, as the Septuagint. Show Notes See Also Further Reading Letter of Aristeas [Wikipedia] Greek and English Although we do not (yet) have an English translation using the LXX that we unreservedly recommend, we recognize that some will want a version for the sake of comparison. This is one option: The Lexham English Septuagint The Brenton edition can be found in several places online. Parental Warnings None.

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April 18, 2025

The Path Podcast

Play Episode Listen Later Apr 18, 2025

Exodus 33:11-23 Job 42:12-17 LXX

exodus lxx

April 18, 2025

The Path Podcast

Play Episode Listen Later Apr 18, 2025

Exodus 33:11-23 Job 42:12-17 LXX

exodus lxx

The Context Window

The Light Network Master Feed

Play Episode Listen Later Apr 2, 2025 89:32

All men have limitations — be they physical, intellectual, or something else. One such limitation is a thing we call, in the technology fields, a “context window”. In essence, a context window is the amount of relevant information that a man can hold in his mind at a given moment. In a conversation, it is the history of the conversation (along with any previous history from prior conversations, et cetera); in a relationship, it is the entire history of that relationship. In all cases, only to the extent such information can be held in the mind. Some questions call for a small context window (e.g., a bar fight may require only ten or twenty minutes of context to understand) and some questions call for a significantly larger context window (e.g., the current state of the Western Church is a matter of millennia). Not all men are equally suited to handle all matters — a man can be competent or incompetent with regard to a particular question or a particular discussion. In this preliminary episode leading into our upcoming series on the Septuagint (LXX), we discuss the concept of a context window and how it plays into the LXX specifically and many issues in our daily lives generally. Show Notes See Also Further Reading What Is a Context Window? [YouTube] Parental Warnings None.

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“The Minor Prophets in the Septuagint” (Inside the Scholar's Study S5E3)

Play Episode Listen Later Apr 1, 2025 45:08

Hosts: Ed Gallagher and Brad McNutt | Released Wednesday, April 1, 2025 Watch the Video In this Inside the Scholar’s Study episode, Dr. Gallagher discusses the LXX’s translation of the Minor Prophets! We want to hear from you! Subscription Links

jesus christ church bible truth religion christianity study scholar gallagher minor prophets septuagint lxx tln brad mcnutt

Psalm 138

Play Episode Listen Later Mar 21, 2025 19:39

Psalm 138A Psalm of David- Psalms 138-145 are listed as Psalms of David in the heading. “The Greek title places the psalm in the days of Haggai and Zechariah” Miller, 423. Is the I individual or collectively? “The individual who is offering thanks here appears to have been rescued from enemies who sought his undoing” Alter, 476. “Psalm 138 is the first of a collection of eight psalms (Pss. 138-145) in Book Five that are attributed, in their superscription to David” NICOT, 958. “Psalms 138 and 145 share no less than thirteen terms and verbal roots, forming an envelope structure around the collection: ‘give thanks' (138:1, 2, 4); ‘name' (138:2; 145:1-2, 21); ‘hesed' (138:2; 145:8, 10, 13, 17), ‘be faithful' (138:2; 145:13, 18), ‘be great' (138:2, 5; 145:3, 6, 8); ‘cry out' (138:3; 145:18); ‘hear' (138:4; 145:19); ‘glory' (138:5; 145:5, 11, 12); ‘exalt' (138:6; 145:1); ‘hand' (138:7, 8; 145:16); ‘for all time' (138:8; 145:1, 21); ‘deliver' (138:7; 145:19)'; ‘make, do' (138:8; 145:4, 9, 10, 13, 17)” NICOT, 958.“Maybe it all happened in II Sam. 5:17-25, when the Philistines challenged David's infant kingdom, and in answer to enquiring of the Lord, a signal victory was won and the ‘gods' of Philistia became the litter of battle” Motyer, 578. 138:1-3 His personal situation and his deliverance“In vv. 1-3, the singer speaks directly to God, using second person pronouns” NICOT, 960. 138:1 I will give You thanks with all my heart- Ps. 119:2, 10, 34, 58, 69, 145; Jer. 3:10; 24:7. “O Lord comes from the Greek; it is omitted in the Hebrew text” Miller, 424. It is added in the NIV following a number of mss., versions, and 11 QPs- VanGemeren, 834; NICOT, 958; Allen, 244. Giving thanks is mentioned in vs. 1, 2, 4. I will sing praises to You before the gods- Pss. 95:3; 96:4; 97:7; 135:5; 136:2-3 “gods (‘elohim) is translated ‘angels' in the Greek. However, there is little, if any, clear evidence in the OT for taking the word ‘elohim to mean angels. The Jewish translators of the OT into Greek were influenced by the Hellenistic concept of angels meditating to man the will of God so transcendently holy that he refused to communicate directly with sinful man” Miller, 424. See Allen, 244, for more on the LXX. “The Aramaic Targum rendered it, not very convincingly, as ‘judges.' Following this line, Rashi and other medieval exegetes understood it as a reference to the Sanhedrin” Alter, 476. Some believe he refers to all heavenly beings and give Psalm 82 as a parallel. This psalm is “expressing God's sovereignty over any claimants to the appellation ‘god.'” NICOT, 959. The Psalm is “an implicit testimony to Yahweh's power not only to surrounding pagan nations but to their gods” Allen, 244. “The psalmist offers praise ‘in the face of the gods,' almost contemptuously denying them sovereignty (see Pss. 58:1-2; 82:1)” McCann, 1232. “He openly defies the gods of pagan nations, proud of this practical proof of the superiority of his own God” Laymen, 695. 138:2 I will bow down toward Your holy temple- Ps. 5:7; 11:4; 22:29; 28:2; 134:2; I Kings 8:29. “There is a fine blend of boldness and humility from the outset: boldness to confess the Lord before the gods, humility to bow down before Him” Kinder, 461. For more notes send me a private message on Facebook

god lord giving psalm jewish greek psalms ps hebrew ot haggai o lord yahweh niv jer philistines mccann hellenistic rashi psalm 138 i kings philistia pss lxx book five ii sam

Holy Prophet Habbakuk (Abbacum) (7th c. BC)

father resurrection jewish jerusalem babylon prophet lent palestine judea ode joachim habbakuk lxx prophet daniel theodosius holy prophet

Play Episode Listen Later Dec 2, 2024

Holy Prophet Habbakuk (Abbacum) (7th c. BC)

father resurrection jewish jerusalem babylon prophet lent palestine judea ode joachim habbakuk lxx prophet daniel theodosius holy prophet

Play Episode Listen Later Dec 2, 2024

Star Gazing with Jason Lisle, Kamala the Marxist, Responding to Al Garza on Augustine

Play Episode Listen Later Jul 25, 2024 74:00

Road trip DL from Colorado Springs prior to the debate on Saturday. Covered a wide variety of topics, but spent most of our time reading from Augustine and dealing with his use of the LXX, early translations, etc.

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Star Gazing with Jason Lisle, Kamala the Marxist, Responding to Al Garza on Augustine

Play Episode Listen Later Jul 25, 2024 74:00

responding covered kamala colorado springs marxist dl stargazing lxx jason lisle al garza

Star Gazing with Jason Lisle, Kamala the Marxist, Responding to Al Garza on Augustine

Play Episode Listen Later Jul 25, 2024 74:12

responding covered kamala colorado springs marxist dl stargazing lxx jason lisle al garza

Twitter-Driven DL from Dolores, Colorado

colorado driven covered lxx

Play Episode Listen Later Jul 17, 2024 86:04

I am thankful that Twitter was not taken down by today's huge IT crash/failure, since we took our questions from our audience, and they were great questions! We will definitely have to do it this way in the future when I am traveling (much less technically challenging than trying to take calls when I am remote). Covered a wide variety of topics, including challenging questions about the LXX and the Massoretic text, how to get a good education without putting your family into debt, etc. Thanks for all the participation!

Twitter-Driven DL from Dolores, Colorado