Podcasts about Near East

In 743 BCE, Tiglath-Pileser III—known in the Bible as Pul—led the Assyrian Empire into its most powerful and centralized form. This episode of Oldest Stories chronicles the dramatic military and political resurgence of Neo-Assyria as it faced two major threats: the rising Urartian kingdom of Biainilli to the north and the rebellious patchwork of Neo-Hittite and Aramean states in Syria. With detailed narrative drawn from Assyrian royal inscriptions and biblical texts, we explore Tiglath-Pileser's sweeping campaigns across Kummuhu, Arpad, Ulluba, and the Levant, showcasing how the king combined strategic force marches, sophisticated provincial integration, and unprecedented use of eunuch governors to stabilize and expand imperial rule. From the siege of Arpad to the subjugation of Tyre, Israel, and Simirra, the episode reveals how Assyria subdued the ancient Near East through a fusion of administrative innovation and battlefield supremacy. This pivotal moment in Iron Age history marks the beginning of Assyria's true imperial age—one defined by aggressive diplomacy, relentless warfare, and the creation of a durable bureaucratic state. For listeners seeking historical insight into ancient warfare, Assyrian governance, biblical archaeology, and the real-world geopolitics behind Old Testament narratives, this is an essential deep dive into one of the greatest military campaigns of the 8th century BCE.I am also doing daily history facts again, at least until I run out of time again. You can find Oldest Stories daily on Tiktok and Youtube Shorts.If you like the show, consider sharing with your friends, leaving a like, subscribing, or even supporting financially:Buy the Oldest Stories books: https://a.co/d/7Wn4jhSDonate here: https://oldeststories.net/or on patreon: https://patreon.com/JamesBleckleyor on youtube: https://www.youtube.com/channel/UCCG2tPxnHNNvMd0VrInekaA/joinYoutube and Patreon members get access to bonus content about Egyptian culture and myths.

On June 13th, Israel launched attacks on several military and nuclear facilities in Iran, marking the beginning of a 12-day war between the two countries. The United States followed with targeted strikes on Iranian nuclear sites to prevent Iran from becoming a nuclear power and posing a threat to regional and global stability. China's involvement in the conflict was limited to condemning the Israeli and US use of military force and calling for de-escalation. Beijing offered only rhetorical support for Tehran. To discuss what the Israel-Iran war reveals about China's relationship with Iran, its evolving strategy in the Middle East, and the broader implications for US-China competition, we are joined by Yun Sun on the podcast today. Yun is a Senior Fellow, co-Director of the East Asia Program and Director of the China Program at the Stimson Center. Her recent piece in The Wire China entitled “How China Sees Iran's Future” offers provides a nuanced take on Beijing's calculus during and after the war. Timestamps[00:00] Start[01:34] China's Diplomatic Strategy Toward the Middle East[05:00] A Limited Chinese Response and China's Regional Role[08:19] Chinese Perceptions of Iran's External Strategic Blunders[15:00] Trickling Chinese Investment into Iran[20:10] Chinese Concerns About a Nuclearized Iran[25:09] Implications of the Israel-Iran War for China's Energy Security[32:04] Trump's Response Shaping Chinese Views of the United States 

Shalom Truth-Seekers in Yeshua Messiah. This is the first installment in a series of detailed teaching on the Hebrew concept of “covenant” (or “Berit”) and its foundational role in the faith and salvation of God's (i.e. Yehovah's) chosen ones. In this installment we introduce the Hebrew concept of covenant by exploring the term's meaning. We also emphasize its significance as a sacred, legally binding relationship between Yehovah (God) and His chosen people, Yisra'el/Yasharal, with its physical and spiritual implications for all humanity. The teaching critiques denominational misunderstandings and highlights covenant's Torah roots and its wider scriptural (i.e. both Tanach and Brit HaDashah) importance. Introduction to the Covenant Series We begin by recalling a previous post on Genesis 12:3. The title of that post is: Does "I Will Bless Those Who Bless and Curse Those Who Curse," Apply to the Modern Nation of Israel? (If you've not had the opportunity to listen to or read that post, we humbly invite you to do so by clicking this link https://www.themessianictorahobserver.org/2025/06/28/does-i-will-bless-those-who-bless-and-curse-those-who-curse-apply-to-the-modern-nation-of-israel/) In that post we clarified that the verse is not a command to bless the modern nation-state of Israel. But rather the verse is a prescriptive covenant provision. This provision states that those who treat God's chosen people, according to Torah principles, receive Yah's favor, while those who mistreat them face divine harm. And thus, covenant is central to God's relationship with His covenant people, Israel/Yisra'el/Yasharal. And it was that post that has prompted this covenant teaching series. In this series, we will explore the refined and broader principles of covenant that link it to God's/Yah's Grand Plan of Salvation, Restoration, and Redemption through the Person and Ministries of Yeshua HaMashiyach. Also in this post, we stress that denominational Christianity often fails to grasp the true Hebrew concept of covenant's significance because of their overall rejection of Torah and Hebraic principles. Because of denominationalism's wholesale rejection of Torah and Hebraic principles, they fail to recognize that the covenant is the sole pathway to a true relationship with God/Yehovah. That God-human relationship was established originally with Abraham and came to its fullest realization in the Person and Ministries of Yeshua Messiah. We will see that faithfulness to Torah and covenant obedience are essential for salvation and entry into the Kingdom of Heaven (Mat 7.22-23). Understanding the Hebrew Concept of Covenant Covenant, or "Berit" (in Hebrew), is a set apart, legally binding relational agreement between God/Yehovah and His chosen people. (Later on in this series we will see that Yah's chosen people are not limited to just the biological descendants of Avraham, Yitschaq, and Ya'achov.) But covenant frames the established relationship between God and His chosen ones with rules/behavioral expectations, obligations, and promises. Secularists may view a covenant much like a contract. But we will see as we delve deeper into the covenant Yah established/cut with His chosen ones that the concept of covenant is deeper. It's akin to a marriage-like partnership that is characterized by love, grace, and mercy. Both parties of the relational covenant agreement are bound to uphold the tenets of the established covenant. But God's faithfulness ensures the covenant's integrity, even when the covenant's human-signatory to the covenant, fail to keep their end of the covenant agreement. This faithfulness on God's/Yehovah's part is an immutable trait of God. Moseh described this character trait accordingly:  “Yehovah/God is not a man that He should lie, nor a son of man (i.e. a human being) that He should repent (i.e. change His mind). Has He said and will He not do it? Or has He spoken, and will He not establish it?” (Numbers 23:19; LSB) The covenant (sometimes referred to as a blood covenant) is solemnly "cut" or established through an ancient middle eastern ritual that involves animal sacrifices. This bloody, solemn act symbolizes the serious and binding nature of the agreement (Gen 15). The Hebrew word "Berit" pictographically combines elements representing family, leadership, work, and consent. These elements underscore the covenant's relational and purposeful dimensions. Key Biblical Covenants We furthermore outline the five major expansions of Yah's covenant with His chosen ones: The Noahic Covenant (Genesis 6 and 9) The Patriarchal Covenant with Abraham and his descendants (Genesis 12, 15, 17) The National Covenant given through Moses at Sinai (Exodus 19-24) The Davidic Covenant with King David (2 Chronicles, Psalms, Isaiah) The New or Renewed Covenant prophesied by Jeremiah and Ezekiel (Jeremiah 31:31-34; Ezekiel 36:26-38) Each covenant expansion reveals aspects of God's/Yah's immutable character and the love He has for His set apart people. These expansions include expectations Yah for His covenant people. These expansions of covenant shape Israel's identity and sacred mission on the earth. The Commonness and Uniqueness of Covenants While covenants were common in the ancient Near East, often understood by scholars as treaties that various kings established with their vassals, the Hebrew covenant is unique. For we find that it is initiated solely by God acting from a position of sovereignty. God/Yah offers to His chosen ones a non-negotiable invitation to enter into a relationship with Him that is based on grace and love. Humans may accept or reject that invitation, but they cannot alter the terms of that covenant. Why? Because it is God/Yah Who carries the covenant's weight. Not from a position of subjugating His people, but from an expression of His desire for loving communion with His people. The covenant is thus a sacred bond with rules that both parties must honor. Those who accept the terms of the covenant commit to loving God (and loving God/Yah comes through faithful obedience to Him) and loving one another (Luk 10:27). The prophet Jeremiah's words to the Babylonian captives illustrate God's faithfulness to His covenant despite Israel's failures (chapter 29). Because of Yah's steadfastness to His Covenant, He promises Judah restoration and a future of peace. Greek Understanding of Covenant and Terminology In this teaching we also contrast the Hebrew "Berit" with the Greek "diatheke" that is used in the New Testament and in the LXX/Septuagint. While "diatheke" can refer to a “will” or “testament,” the Greek version of covenant does not capture the rich spiritual depth of the Hebrew, which involves an enduring, intimate relationship that has far-reaching implications for humanity's salvation. Varying Definitions of Covenant We list several scholarly definitions for covenant, some of which emphasize covenant as an alliance, compact, treaty, or sacred kinship bonds. The Hebrew understanding of covenant, however, centers on relationship, promises, and expectations established uniquely by God/Yehovah with Israel/Yisra'el/Yasharal. Conclusion We conclude our discussion by emphasizing the necessity of understanding covenant from a Hebrew perspective that is rooted in Torah, the Prophets, and the Writings. A Greek-only or New Testament-only view limits comprehension of this critical concept and the one that embraces it from that Greek perspective risks missing the covenant's full significance for individual believers and the collective identity of Israel. The covenant remains the foundation for humanity's salvation and our entry into the Kingdom of God (i.e. the Malchut Ahlohim).  

In this final sermon from our Job: The Mystery of Suffering series, we explore God's unexpected response to Jobs criesa revelation not of condemnation, but of connection. Through vivid imagery, ancient wisdom, and modern reflections, we see how Job moves from despair to restoration. Can we be humbled and honored at the same time? What does it mean to suffer yet remain secure in God's love? Join us as we consider how revelation, repentance, and restoration still shape our stories today. To catch up on the latest sermons from Deep Creek, go to iTunes, Spotify ordeepcreekanglican.comand check out the website for more info about whats happening. We are a welcoming and growing multigenerational church in Doncaster East in Melbourne with refreshing faith in Jesus Christ. We think that looks like being life-giving to the believer, surprising to the world, and strengthening to the weary and doubting. Read the transcript Good morning. Today's Bible reading is Job 42:117 (page 838 in the red Bibles). Scripture Reading: Job 42:117 Then job replied to the Lord: I know that you can do all things; no purpose of yours can be thwarted.You asked, Who is this that obscures my plans without knowledge?Surely I spoke of things I did not understand, things too wonderful for me to know.You said, Listen now, and I will speak; I will question you, and you shall answer me.My ears had heard of you but now my eyes have seen you.Therefore I despise myself and repent in dust and ashes.After the Lord had said these things to job, he said to Eliphaz the Temanite, Im angry with you and your two friends, because you have not spoken the truth about me, as my servant job has. So now take seven bulls and seven rams and go to my servant job and sacrifice a burnt offering for yourselves. My servant job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant job has.So Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite did what the Lord told them; and the Lord accepted jobs prayer.After job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before. All his brothers and sisters and everyone who had known him before came and ate with him in his house. They comforted and consoled him over all the trouble the Lord had brought on him, and each one gave him a piece of silver and a gold ring.The Lord blessed the latter part of jobs life more than the former part. He had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, and a thousand donkeys. And he also had seven sons and three daughters. The first daughter he named Jemima, the second Kezia, and the third Keren-Happuch. Nowhere in all the land were there found women as beautiful as jobs daughters, and their father granted them an inheritance along with their brothers. After this, job lived 140 years; he saw his children and their children to the fourth generation. And so job died, an old man and full of years. This is the word of the Lord. Now. Thanks for those beautiful prayers, Bridget, and the Bible reading, Sarah. My name is Megan. If you haven't met me before. I'm the senior minister here at Deep Creek, and if you haven't been here during this series (and I didn't want to look around to see who had or hadn't), that's okay. It's okay. You don't need to know the entirety of the book of Job to hear from the Lord this morning. Revelation Well, two days before I was born, something that has shaped my life was released for the first time. It was the radio play of Douglas Adams Hitchhiker's Guide to the Galaxy. A year later, it was published as a book. It's been extremely popular to the point that these are all the different covers as it's been republished in new editions over and over again over the past 47 years. Its a sci-fi satire comedy, and it explores ideas about infinity and leadership and just high jinks around the galaxy. And it connects me always to the book of Job. I'll tell you why. In The Hitchhiker's Guide to the Galaxy, someone invents something called the Total Perspective Vortex. The purpose of this invention was to prove to the inventors wife that the most important thing for a human being was to never have a sense of proportion about themselves in the midst of the vast universe. So, extrapolating from the atoms in a piece of fairy cake, he invents this device which when a being is plugged into one end of it shows them as they truly are in the vast infinitude of all creation. It says that when you are put into the Vortex, you are given just one momentary glimpse of the entire unimaginable infinity of creation. And somewhere in it, a tiny little marker a microscopic dot on a microscopic dot says, You are here. Now, in the Hitchhiker's Guide universe, this invention becomes a torture device, because any being who actually experiences their smallness their minuscule insignificance in the vastness of all that exists well, they are exploded. Their brains just cannot handle it; they are destroyed as a person. The only person in the book who is not destroyed is someone described as having an ego the size of a planet. The only way to combat seeing yourself as you really are this tiny, infinitely small speck in the universe is to puff your ego up as big as it can possibly be, so that you know you really have a place. When it comes to the end of the Book of Job, I've often wondered: is God plugging Job into the Total Perspective Vortex when He comes to respond to Job? Job has been suffering unjustly, and he has these interactions with his friends who say, This is how God's world works if you're suffering, you must be a bad person. And Job is saying, I'm not! I'm a righteous person. I've always followed God. Why is this happening to me? Hes calling out to God throughout the book for God to answer his case to prove that God is a just God. Why is this happening? When God answers Job, He speaks of the vastness of all creation. Job sees this, and he replies: I know that you can do all things; no purpose of yours can be thwarted.Who is this that obscures my plans without knowledge?Surely I spoke of things I did not understand things too wonderful for me to know. Its as if God has shown him the entire cosmos everything in reality and Jobs part in it: a microscopic dot on a microscopic dot with a little marker saying You are here. Will Job be destroyed by this revelation of God? Jobs worries are part of a much grander scheme. The text speaks of God coming to Job and speaking to him out of a whirlwind. (This is a picture of a place in Hawke's Bay, New Zealand, that had a cyclone go through you can see it's recognizable as a house and a car and an orchard, but it's basically destroyed by the whirlwind that came through.) So when Job replies to God, we're wondering: is this what has happened? God has revealed Himself to Job will Job be utterly destroyed? Well, the first thing to say is that there is a difference between the Total Perspective Vortex and God's revelation, because against all odds the revelation has come with connection. Andy Prideaux, who was with us a couple of times through this series, has written a commentary he's been working on the Book of Job for a long time. This is from one of his articles (published in the Reformed Theological Review in 2011). He said: Before such a God, Job can only acknowledge his smallness before the majesty of his Creator who, against all odds, has reached out and spoken to his creature. The Total Perspective Vortex put someone in the midst of a vast universe isolated, insignificant, unconnected no personality at the heart of reality, just cosmos after cosmos and you. But against all odds, the Creator of the vastness that there is the being at the heart of reality has reached out here and connected with Job. Now, centuries before I was born, someone else had an experience of the total perspective of the universe. Julian of Norwich, a great saint and mystic in the 14th century, was praying and received a vision from God. I'm going to read to you what she wrote: He showed a little thing, the quantity of a hazelnut, lying in the palm of my hand (as it seemed to me), and it was as round as any ball. I looked therein with the eye of my understanding and thought, What may this be? (Very normal, if you have a vision from God, to say, God, what is this about?) And I was answered generally thus: It is all that is made. I marveled how it might last, for it seemed to me it might suddenly have fallen into nought (nothing) for its littleness. And I was answered in my understanding: it lasteth and ever shall, because God loveth it. And so hath all things being by the love of God. It lasts and ever will because God loves it, and all things do so by the love of God. Julian of Norwich had an opportunity to see the total perspective of creation, and in God's vision it was as tiny as a hazelnut, and yet it was not isolated or insignificant. It was loved. It was held together by a Creator who is personally connected to it, who values it, and gives it such dignity that He would hold all things together, even small though they be. So when God reveals Himself to Job, He doesn't simply reveal Himself as so much higher (you could never understand). He reveals Himself as the One who desires to connect, who also holds all things together with great love and tenderness. At the start of chapter 38, God had just talked about all the stars in the sky He holds the storehouses of the hail and all those incredible things that humans have no power over whatsoever. He keeps going: Who has the wisdom to count the clouds? Who can tip over the water jars of the heavens? Big. And then He says: Do you hunt the prey for the lioness and satisfy the hunger of the lions when they crouch in their dens or lie in wait in a thicket? Who provides food for the raven when its young cry out to God and wander about for lack of food? This God who created all that is the infinite creation loves and cares for all things and is intimately involved in the lives of all things, even those that have nothing to do with human beings. And so the first step at the end of this story is revelation. The restoration at the end of the story the hundreds and thousands of sheep and, and all of that comes after this first gift of revelation to Job. And he responds: I know that you can do all things; no purpose of yours can be thwarted. My ears had heard of You, but now my eyes have seen You. Against all odds, the Creator has connected and revealed Himself as (what the psalmist says) both powerful and good. Repentance Job's response to this is important for us to explore. So the response that he gives to revelation is translated as repentance: Surely I spoke of things I did not understand, things too wonderful for me to know... Therefore I despise myself and repent in dust and ashes. I want us to explore the context of this repentance, which means turning around changing your mind, going the other way. Is it humility, or is it shame? Now, in the ancient Near East, honor and shame were basically the foundation for the way humans interacted and societies were formed. Someone who did well or looked good was honored in the community, and someone who had done wrong who had violated the rules of society was shamed. We see this today still: the way we speak about people, exclude people (particularly pile-ons on the internet). Canceling is a type of shaming. So when Job has lost his honored state because everything has been taken from him (including his health), we find him sitting in the dust and ashes of the rubbish heap outside of the town. He's moved from a place of honor into very obvious symbols of shame. And then his friends come and do the pile-on, and they say to him, You were honored, but actually you need to be ashamed. See how the Lord has punished you? You are not a good person. You are now debased, humiliated. You should be ashamed. Turn back to God and He will restore your honor. And so I want to ask the question: when I come to this revelation of God and Job's response, has God done this too? Has God said to this man who was honored and then living in this place of shame (which he was arguing against) is God shaming him too? Now, shame really messes us up. It can be entirely appropriate to feel shame when you have done wrong. But what we do when we feel shame is we hide, or we isolate, we shrink, or we fight. And if the response to God's revelation is to feel deep shame, that seems to me to lead nowhere. Nowhere good. That's what Adam and Eve did in the garden when God came to them, they hid. I was afraid, because I was naked, so I hid, says Adam. So is that what's happening here? Well, it's important that we have the entire chapter, because otherwise we may not know: is God honoring Job or shaming him? We can see from verses 7 onwards that we need to read verse 6 in light of God honoring Job. You can be humbled and honored at the same time. And actually, if there's anything I would want us to leave with from today, it's that you can be humble you can be humbled and honored at the same time. Is that not the right way for humans to understand themselves? Humbled yet honored. And that's exactly what's happening here with Job. Because Job is repenting, but it's actually the friends with whom God is angry. After the Lord had said these things to Job, He said to Eliphaz the Temanite (hes the one that kind of kicked it off), I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. Now, Job is responding with repentance of some kind, but he's not being shamed by God. Actually, we have three options for what is happening when Job responds in this way (these come down to how we interpret some sparse Hebrew sentences and I dont claim great knowledge of Hebrew (I learned it but forgot most of it!), but people who do know these things tell me that the word translated despise in Job 42:6 doesnt actually have the reflexive pronoun myself. It means refuse or reject. So it could mean I reject myself, or it could mean I reject something else. Weve interpreted it and added the English myself. And repent is that word that means turn around, change your mind. It can mean repent from being a sinner, or it can mean change your mind about something youve been doing the word repent is even used of God (whos not sinning) in the Old Testament, when He changes His mind in response to the peoples response to Him. We love that about Him.) So, what are the three reasonable readings of Jobs repentance here? The first is that Job is saying, Therefore I despise myself and repent in dust and ashes. In other words, God's answer (His revelation) has shown Job his place in the world, and Job turns away from his sin which at most might be questioning God with pride, or judging God based on a very flat worldview of retributive justice (reward and punishment). Second, it could be Job meaning, I retract my case. Not himself, but his call for justice. (You see a lot of courtroom drama in Job, so it's like Job is saying, "I'm retracting or resting my case. I change my mind about my situation in light of God's ways in His world.") Thirdly (Andy Prideaux's preferred reading), Job is saying, I reject and turn away from these dust and ashes. Job has been sitting outside the town in the rubbish heap a place of shame and mourning but now that he has received God's revelation, he is changing his position. He is consoled by God and is no longer in this place. (If you were here last week, you'll know I've got a preference for the "law and order" reading of Job so number two is probably my preference. But actually all of them have some truth backed up in the Book of Job. It is possible for Job to have spoken rightly about God, but also to have said some things that overstepped and God is big enough to hold that. But it doesn't mean that Job shouldn't repent of those things. That's okay; actually that happens to us all the time. I might speak rightly about God to a point, and yet there will be things that I need to change my mind about, or actually repent of. Even from up here especially from up here.) The second interpretation (retracting his case) means Job is now changing his mind about his place in the world and his reading of what's happened to him. His previously flat worldview has been opened up God is bigger, and His ways are bigger. And I trust His justice and His good purposes. But it is also true that he's now going to turn away from this place of shame and mourning. Restoration And so we see that next. So there's restoration happening for Job at each point. But the pattern of revelation, repentance and restoration happens for the friends as well. So God, in speaking to the friends, basically says: I am angry with you. You didn't speak rightly. You shamed him, and that was not right. And you attributed to Me things that were not true. So now... now you repent. See, this is a different kind of repenting they are actually using the mechanism given in the Old Testament for dealing with sin: sacrifice. And God says, Take seven bulls and seven rams and go to my servant Job. (So their repenting is actually contributing to the honoring of this man they are making up for it; they are participating in restitution at this point. Not just dealing with God, but coming to the person that they've actually wronged.) And so they are honoring Job by enabling Job to act as a high priest for them. We know that Job had functioned in that way for his family members at the start of the book. God says, My servant Job will pray for you a great honor and I will accept his prayer. (Job has spoken very strong words to God very strong and yet God honors him.) He has been in the dust heap; he has suffered and lost; he has looked like someone who should have no place in society. And yet God honors him: I will accept his prayer and not deal with you according to your folly. You will be restored. So the restoration for Job begins with his friends making restitution and honoring him. That reverses his place in society and his sense of honor but not by forgetting what's happened. You get nervous in verse 10, because it says, After Job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before. And you're like, But he's just been through this whole thing it's awful. He lost his children! This is terrible how do you just turn it around? Is this a fairy tale? (You had to put that there so that he could go home for this moment.) All his brothers and sisters and everyone who had known him before came and ate with him in his house. (His house had been destroyed, but now it is there.) They comforted and consoled him over all the trouble the Lord had brought on him, and each one gave him a piece of silver and a gold ring. Everything that he had been through was real and acknowledged. Nothing actually had been restored to him at this point in terms of family. In other words, this is an acknowledgment that you can be honoured in the midst of your suffering. He is scarred, and they come and comfort and console him exactly what should have happened in the first place. And they gave him these symbols of honor. And now the restoration (the reversal) is completed. The Lord blessed the latter part of Job's life more than the former part. And we see he gets all the sheep and the cows and the things and the sons, and then the excellent daughters. (I'm smiling at Jemima in the foyer now.) This, too, is a picture of honor. In Ancient Near Eastern culture, it's already an honor to have a son; but to have daughters that are not only beautiful, but in your abundance and honoring of them you include them in the inheritance, is a full picture of true and ultimate honor. The whole family, from generation to generation, are held with dignity and respect by God and the community. Lessons from Job's Story I want us to finish with four things to learn from this story of Job: The first is that we can suffer with confidence in the good purposes of God. This has been Job's question the entire time, and when God reveals Himself to Job as both powerful and good, it starts to change that confidence it grows his faith, even though the suffering has not yet been reversed. Ultimately, of course, we have the promise of God that our perseverance will be rewarded. Let me read to you from James chapter 5, beginning at verse 7: Be patient, then, brothers and sisters, until the Lord's coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains. You too, be patient and stand firm, because the Lord's coming is near. Don't grumble against one another, brothers and sisters, or you will be judged. The Judge is standing at the door! Brothers and sisters, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. As you know, we count as blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy. The writers in the New Testament knew that the picture of Job's restoration was not a promise to every Christian person that things would ultimately turn out for their physical and financial well-being. James himself, who wrote that, was martyred killed for his faith. They followed the most honored Son of God, who died on a cross before His resurrection. We've just heard of the Christian girls camp in Texas, where many girls have died because of flash flooding. And we think of the parents who will have wondered how sending your child to a camp like that could result in such tragedy. But the promise of God is that you can suffer even the most terrible loss (and I am a fraud to speak of it, not having suffered in that way) but you can suffer with confidence in the good purposes of God and His promise of restoration at the resurrection. You too, be patient and stand firm, because the Lord's coming is near. Job is a picture of the promise of restoration when the Lord Jesus returns, and we can suffer (when that comes) with confidence in the good purposes of a powerful and loving God. And we can be humble without fear of being lost or destroyed. If the answer to the Total Perspective Vortex was to puff up your ego to get self-esteem as big as you possibly could so that you could have a place in this universe that was not insignificant well, perhaps we too have wondered if that is the way we ought to live in this world. That if someone says that we are wrong, if God calls us to change our ways, if we need to serve, if people do not recognize us or elect us as something, we will not be destroyed. Actually, we can be humble truly humble and sacrifice, knowing that we are held in love. We can be wrong and say that to a friend or family member, and we will not lose ourselves. God holds us. You can be humbled and honored at the same time. And we can do small things with great dignity. We never have to think we are a minuscule dot on a minuscule dot "you are here," isolated and insignificant. We are held, just as all things are, in love. And it is all small in relation to God. And so the smallest thing that He calls you or me to do has great dignity, as He holds all small things in His power and love. And finally, we can do risky things with freedom and courage. Pain and suffering shrinks your world. It shrinks what you're willing to do; it shrinks what you can do; it shrinks what you're willing to risk because you need as much control as possible. But with a God who says, I am wild and free and vast and transcendent, and yet I connect with you, and My good purposes cannot be thwarted, then even in suffering, even in pain, you can have courage and freedom to do risky, big things for Him. Maybe you have found that something has started to shrink your world, and maybe you felt the only way out of it is for you to be elevated or built up in your self-esteem or in your recognition. Job is calling you to let go to turn away from your self-focused and flat reading and shrunken, painful world and to allow the great God, full of freedom and full of wildness (like the Holy Spirit that blows and moves wherever it will) to give you courage to try things, to step out, to be wrong, to repent, because no purposes of the good and loving God can be thwarted. Amen.

THE BOOK OF 1 ENOCH describes journeys by the patriarch to the places of punishment for fallen angels and sinful humans. The author of 1 Enoch described rebellious angels, called “stars of heaven,” as “great mountains… burning with fire.” This is consistent with other descriptions of angels in the ancient Near East as burning mountains (for example, the “stones of fire” in Ezekiel 28:14, 16).  Enoch also describes the “mountain of the dead,” a place with four chambers holding the spirits of the departed—one for the righteous, with a fountain of water, one for sinners, and one for the godless. One chamber is reserved for “them that make suit” (in other words, arguing their cases to Heaven). We also get the names of the seven archangels: Uriel (or Suru'el), who is in charge of the world and Tartarus; Raphael, who oversees the spirits of men; Reuel (or Raguel), who takes vengeance on “the world of the luminaries”; Michael, in charge of “the good ones of the people”; Sariel (or Saraqa'el), in charge of the spirits who sin against the spirit; Gabriel, who is in charge of paradise (Eden) and the serpents (probably the seraphim) and cherubim; and Remiel, who is in charge of “them that rise” (the resurrected?). Sharon's niece, Sarah Sachleben, was recently diagnosed with stage 4 bowel cancer, and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Our new book The Gates of Hell is now available in paperback, Kindle, and as an audiobook at Audible! Derek's new book Destination: Earth, co-authored with Donna Howell and Allie Anderson, is now available in paperback, Kindle, and as an audiobook at Audible! If you are looking for a text of the Book of 1 Enoch to follow our monthly study, you can try these sources: Parallel translations by R. H. Charles (1917) and Richard Laurence (1821)Modern English translation by George W. E. Nickelsburg and James VanderKam (link to book at Amazon)Book of 1 Enoch - Standard English Version by Dr. Jay Winter (link opens free PDF)Book of 1 Enoch - R. H. Charles translation (link opens free PDF) The SkyWatchTV store has a special offer on Dr. Michael Heiser's two-volume set A Companion to the Book of Enoch. Get both books, the R. H. Charles translation of 1 Enoch, and a DVD interview with Mike and Steven Bancarz for a donation of $35 plus shipping and handling. Link: https://bit.ly/heiser-enoch Follow us!• X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Telegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunker• YouTube: @GilbertHouse | @UnravelingRevelation• Facebook.com/GilbertHouseFellowship JOIN US AND SPECIAL GUEST CARL TEICHRIB IN ISRAEL! Our next tour of Israel is October 19–30, 2025. For more information and to reserve your place, log on to GilbertHouse.org/travel. Thank you for making our Build Barn Better project a reality! We truly appreciate your support. If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site! Gilbert House T-shirts and mugs! New to our store is a line of GHTV and Redwing Saga merch! Check it out at GilbertHouse.org/store! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store. Our favorite Bible study tools! Check the links in the right-hand column at www.GilbertHouse.org.

THE BOOK OF 1 ENOCH describes journeys by the patriarch to the places of punishment for fallen angels and sinful humans. The author of 1 Enoch described rebellious angels, called “stars of heaven,” as “great mountains… burning with fire.” This is consistent with other descriptions of angels in the ancient Near East as burning mountains (for example, the “stones of fire” in Ezekiel 28:14, 16).  Enoch also describes the “mountain of the dead,” a place with four chambers holding the spirits of the departed—one for the righteous, with a fountain of water, one for sinners, and one for the godless. One chamber is reserved for “them that make suit” (in other words, arguing their cases to Heaven). We also get the names of the seven archangels: Uriel (or Suru'el), who is in charge of the world and Tartarus; Raphael, who oversees the spirits of men; Reuel (or Raguel), who takes vengeance on “the world of the luminaries”; Michael, in charge of “the good ones of the people”; Sariel (or Saraqa'el), in charge of the spirits who sin against the spirit; Gabriel, who is in charge of paradise (Eden) and the serpents (probably the seraphim) and cherubim; and Remiel, who is in charge of “them that rise” (the resurrected?).

* NO BLOOD SACRIFICE FOR INTENTIONAL SINS As we saw in this lesson the sin sacrifice is only for UNINTENTIONAL SINS (Lev. 4:1); those sins committed mistakenly or in error or with no understanding by the one doing the act.  The Hebrew word used is Shag-ah-ga שְׁגָגָה (H7684) which means a mistake or inadvertent transgression, and error, a act of sin done in ignorance, an act done with the "sinner" unawares, or a sinful act done unwittingly.  This is not our understanding of sin as Christians.  To us as Christians we have been taught that all sin, every sin is an act disobeying the Lord on purpose or INTENTIONALLY.  No one teaches in the church today that in the Hebrew scriptures there are two types of sin UNINTENTIONAL and INTENTIONAL.  And it is so clear, so precise, so exact that יהוה Yahvay, the LORD, our God teaches in His TORAH in Leviticus that the sin sacrifice is ONLY for UNINTENTIONAL sin.  I have done a number of lessons on this and have gone more in depth.  I will again come back to this again and again especially when we reach Exodus 34 and Leviticus 16.  So, you may not want to wait till I get there in this podcast series.  So, below are links to resources to help you dig deeper into this Torah concept of sin; that is, sin that is unintentional and intentional.  You'll be able to see that Jewish theologians as far back as 100 years or so after Jesus said there was NO ritual, no sacrifice, no atonement for intentional sin.  One might say the תורה Torah which brings us the NEW COVENANT at Sinai was incomplete.  How is it made complete?  How will it be FINISHED?  Ready?  Here's the links. Link 1 - a podcast on unintentional and intentional sin as it relates to the Lord's special appointed time of YOM KIPPUREEM - https://lightofmenorah.podbean.com/e/fall-feasts-of-the-lord-yom-kippureem-episode-1-it-is-finished/ Link 2 - a short 5 minute video that gets into this topic and shows the connection of the Sinai Covenant and that Yeshua completes the covenant at the cross - https://lightofmenorah.podbean.com/e/five-small-stones-episode-9-rom-104-it-is-finished/ Link 3 - this is a chapter from one of my class books that focuses on the Lord's special day of Yom Kippureem and the issue of unintentional and intentional sin -  https://www.dropbox.com/scl/fi/za1ss9s0gcmp7evzp5ops/Lsn2-Fall-Feasts-2019-31-...74.pdf?rlkey=0tt9vhgfl50joiaskt2tzjqea&st=86mkwjfd&dl=0 * ATONEMENT, FORGIVENESS, PROPITIATION, EXPIATION - Jesus and Yom Kippureem This is an appropriate place to go into the definitions of these words. I have heard sermons on these words but never did I understand what they meant.  I was never taught the subtle nuances of these critical words as they relate to our salvation the very words of the Lord.  In this lesson about the "mercy seat" and how it connects to Leviticus 16 and the Lord's special appointed time of Yom Kippureem, it seems appropriate to explain these words in some detail.   * ATONEMENT - it is an act(s) done by the guilty party, the sinner, to appease or satisfy the one you sinned against.  If I have hurt someone - whether it is unintentional or intentional - and I want to regain my relationship with that person I hurt I will atone for my "sin."  I will do things that hopefully will be enough for the one I hurt to accept my actions that I do to prove I am atoning and thus make things right again.  But, between us and God things are different.  In the rituals of Yom Kippureem the atonement to make ourselves "right" before the LORD, the actions, are not done by the people but by Aaron the KOHEN HAGADOL כֹּהֵן גָּדוֹל - High Priest.  This was only for unintentional sins since God commanded the use of a bull and a goat for the sacrifices as one can read in Leviticus 16.  When we consider Jesus we find He did the atonement for us.  He did the act - His sacrificial death on the cross - to do what was necessary as an act of atonement for us.  As Christians we do not atone for our sins, our INTENTIONAL sins.  As the Hebrew Scriptures shows there is no ritual, no sacrifice, that can be used as the act to bring us back in righteousness before the Lord.  It is only the act of Jesus, His death, that is the act of atonement.  Yes, we should confess our sin.  Yes, we should realize our guilt and bring this to the LORD in a prayer of admittance or contrition - contrition is not just a recitation of words; it's a personal act that involves both the heart and will. It expresses a sincere desire to be forgiven and to change one's behavior.  And. yes, we should know that by GRACE the LORD has given us the blood sacrifice, the crucifixion of the LAMB, as the act for our atonement.   * FORGIVENESS - this is an acceptance of the atonement of the sinner by the one sinned against and an act by the one sinned against to show that the sinner is once again in good standing.  Atonement is done by the sinner.  Forgiveness is done by the person who was sinned against.   Yom Kippureem the atonement is done by Aaron the KOHEN HAGADOL כֹּהֵן גָּדוֹל - High Priest.  Again this is only for unintentional sins since God commanded the use of a bull and a goat for the sacrifices as one can read in Leviticus 16.   And in Leviticus 4 and 16 we read the actual words of the Lord that the UNINTENTIONAL sins of Israel are cleansed, done away with, or, in other words, forgiven.    But, there is NO act or acts that one can do as our personal atonement to be forgiven for our INTENTIONAL sins against the Lord in the Torah and in the New Covenant, the Sinai Covenant, we are studying.  The Sinai Covenant was "incomplete" and it is FINISHED only in Jesus and this is proven in the very words of God ... Yes, the Bible teaches that sins can be forgiven through faith in Jesus Christ. Several Bible verses say that through Jesus' sacrifice, believers can receive forgiveness for their sins and be reconciled to God. [1, 2, 3, 4] Here are some key verses that support this: 1 John 1:9: "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." [2, 3, 5, 6] Acts 2:38: "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit." [7] Ephesians 1:7: "In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace." [8] Colossians 1:14: "in whom we have redemption, the forgiveness of sins." [4] Luke 7:48: "Then Jesus said to her, “Your sins are forgiven.”" [1] These verses highlight that through faith in Jesus and confession of sins, believers can experience the forgiveness of God and be cleansed from unrighteousness. [2, 5]   [1] https://www.biblestudytools.com/luke/7-48.html [2] https://www.jesusfilm.org/blog/forgiveness-bible-verses/ [3] https://www.openbible.info/topics/jesus_forgave_us_for_all_sins [4] https://www.truegospelofjesuschrist.org/forgiveness_verses [5] https://www.quora.com/Where-in-the-Bible-does-it-say-all-sins-are-forgiven [6] https://www.josh.org/fully-forgiven-god-sees/ [7] https://www.biblestudytools.com/topical-verses/forgiveness-bible-verses/ [8] https://www.countryliving.com/life/g32083109/bible-verses-about-forgiveness/ This brings us to an excellent question.  If someone sins against another person with a sin that is also against God (sin against another person and God simultaneously), can the one who was sinned against "forgive" the sinner when the act was also against God?  The Bible is clear - only God can forgive sin, sin that is INTENTIONAL. We can't.  But, with a sin there is a debt that is owed, a price that needs to be paid, so that the sin can be erased, cleansed, and the "debt" paid.  Perhaps in the "Lord's Prayer" this is what it means in GREEK and not in English when we say, "forgive us our sins as we forgive those who sin against us."  In Greek the word is not sin or sins but debt and debtor.  Interesting.  We should forgive the debt or our debtor, that which we require so that the debt of the sin is "paid."  But, the actual sin, the actual guilt of the sin is only between the sinner and the LORD.  Check this out in one of the lessons I did on the Lord's Prayer.  Here's the link to the lesson entitled, "The Lord‘s Prayer - Lesson 8 - Debts & Sins & Debtors & Sinners" - https://lightofmenorah.podbean.com/e/truth-nuggets-14-part-8-the-lords-prayer-debts-sins-debtors-sinners/   * PROPITIATION - this is the act of appeasing the one who was sinned against.  In other words it is an act that the one sinned against agrees is sufficient to erase the debt of the sin and the guilt of the sinner and restore the sinner and the one who was sinned against.  So, atonement is an act done by the sinner to again be restored to the one who they sinned against.  But the one who atones may not d the right thing to appease the one sinned against.  The one sinned against says what the price is to be paid - the propitiation is determined by the one sinned against not the one who atones.  We want to be forgiven by the LORD and so we atone.  But, the propitiation is beyond our doing.  The only act to appease the Lord is the death of His Son, the sacrificial death of Yeshua for us.  Yeshua then takes our sin upon Himself and He does the act of atonement.  His atonement results in His obedience to go to the cross and die as the act, the only act, the only blood sacrifice, or the propitiation for our sin.   * EXPIATION - this definition is quite simple.  It is the process which erases the guilt and the debt.  One of the best explanations I have read on the difference between EXPIATION and PROPITIATION is from Ligonier Ministries.  Here it is.   Let‘s think about what these words mean, then, beginning with the word expiation. The prefix ex means “out of” or “from,” so expiation has to do with removing something or taking something away. In biblical terms, it has to do with taking away guilt through the payment of a penalty or the offering of an atonement. By contrast, propitiation has to do with the object of the expiation. The prefix pro means ”for,” so propitiation brings about a change in God‘s attitude, so that He moves from being at enmity with us to being for us. Through the process of propitiation, we are restored into fellowship and favor with Him. (https://learn.ligonier.org/articles/two-important-words-good-friday-expiation-and-propitiation) In this podcast lesson I mentioned that the KH ROO VEEM (in English Cherubim) are a familiar concept in the 15 century B.C.  Here are some pictures of various winged creatures used to guard and prevent access to that which they are protecting ...  All these images are used by permission.  They are easily accessed at Wikimedia. I had mentioned that one of my resources was Dr. Craig Keener.  He is a proven trustworthy source as we study the Bible in it historical context.   He discusses cherubim in his writings, particularly in the context of Genesis 2-3 and Ezekiel's prophecies. He notes that cherubim, as depicted in the Bible, are powerful beings associated with God's presence and holiness. They are often depicted with multiple wings and faces, and are linked to themes of guarding and protection, as seen with the cherubim guarding the Garden of Eden. [1, 2, 3, 4, 5] Ancient Near Eastern Context: Keener emphasizes that understanding cherubim requires considering their context within the ancient Near East. While some aspects of the cherubim are similar to imagery found in other temples, the cherubim in the Bible also have unique characteristics. [1, 2] Gradation of Holiness: Keener suggests that the cherubim's placement and the materials used near the ark in the tabernacle reflect a gradation of holiness, emphasizing the reverence for the divine presence. [1] [1] https://www.logos.com/grow/live-craig-keener-johannine-literature/ [2] https://craigkeener.com/gods-goodness-messed-up-genesis-2-3/ [3] http://pneumareview.com/rightly-understanding-gods-word-learning-context-part-1-by-craig-s-keener/7/ [4] 

This episode is the essential starting point for understanding the Neo-Assyrian Empire. In 745 BCE, a relatively obscure man named Tukulti-Apil-Esharra—better known by his biblical name Tiglath-Pileser III—seized the Assyrian throne in what would become one of the most transformative moments in ancient Near Eastern history. This episode explores how Tiglath-Pileser's revolutionary reforms reshaped the military, administration, and ideology of the Assyrian state, laying the foundation for the largest and most durable empire the world had yet seen.We delve into the political collapse that preceded his rise, the obscure origins and contested legitimacy of Tiglath-Pileser himself, and the sudden consolidation of power that enabled him to bring Assyria back from the brink of fragmentation. We then examine his first campaigns in Babylonia, where Assyrian intervention brought order to the chaos left by years of Chaldean misrule, and consider the complex relationship between Assyria and Babylon—one rooted in reverence, rivalry, and shared civilization.This episode also introduces the deep structural changes Tiglath-Pileser initiated: the expansion of a professional standing army, the shift from vassalage to direct imperial administration, and the rising use of Aramaic alongside Akkadian. We explore the rise of eunuch officials, the growing importance of taxation within the core territory of Mat Assur, and how these policies would strengthen the empire in the short term while sowing the seeds of long-term resentment.From palace coups to temple politics, from highland conquests in the Zagros Mountains to the quiet rise of Nabonassar in Babylon, this episode places 745 BCE at the center of a vast historical transformation. It is a turning point not only in Assyrian history, but in the history of the entire ancient Near East, with consequences that would echo into the rise of the Babylonians, Persians, and Greeks. For students of ancient history, biblical history, Assyriology, and the origins of empire, this episode provides a detailed and foundational account of the birth of the Neo-Assyrian world order.I am also doing daily history facts again, at least until I run out of time again. You can find Oldest Stories Daily on Tiktok and Youtube Shorts.If you like the show, consider sharing with your friends, leaving a like, subscribing, or even supporting financially:Buy the Oldest Stories books: https://a.co/d/7Wn4jhSDonate here: https://oldeststories.net/or on patreon: https://patreon.com/JamesBleckleyor on youtube: https://www.youtube.com/channel/UCCG2tPxnHNNvMd0VrInekaA/joinYoutube and Patreon members get access to bonus content about Egyptian culture and myths.

Welcome to Day 2658 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2658 – Wisdom Nuggets – Psalm 72:6-14 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2658 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2658 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today's Wisdom Nugget is titled: A Reign Like Rain, A Compassion Unbound - A Trek Through Psalm 72:6-14 Guthrie Chamberlain: Welcome to Wisdom-Trek, your compass for navigating the profound landscapes of faith and life. I'm your guide, Guthrie Chamberlain, and today, we continue our majestic trek through Psalm 72 in the New Living Translation, delving deeper into its prophetic vision of an ideal king, covering verses 6 through 14. In our last trek, we began this royal psalm, a prayer for a king, which also serves as a profound prophecy of the Messiah's righteous reign. We saw how the psalmist appealed to God to grant the king divine justice and righteousness, enabling him to rule impartially and, most importantly, to give justice to the poor. Now, as we move into this next section, the vision expands dramatically, detailing the pervasive blessing, universal dominion, and boundless compassion that characterize this ideal king's rule. This psalm would have stirred the hearts of ancient Israelites with hope, painting a picture of a ruler truly aligned with God's heart – a king whose reign brings flourishing to the land and protection to the vulnerable, extending his influence far beyond Israel's borders. It points us forward to the ultimate King, Jesus Christ, who perfectly embodies every aspiration of this prayer. So, let's immerse ourselves in this beautiful portrayal of righteous kingship and consider its implications for a world longing for true peace and justice. (Reads Psalm 72:6-8 NLT) May the king's rule be like rain upon the mown grass, like showers that water the earth. May all the godly flourish during his reign; may there be abundant prosperity until the moon is no more. May he rule from sea to sea and from the Euphrates River to the ends of the earth. Guthrie Chamberlain: The psalmist begins by describing the refreshing and life-giving nature of the king's reign: “May the king's rule be like rain upon the mown grass, like showers that water the earth.” This is a powerful and deeply significant metaphor, especially in an ancient agrarian society in the Near East, where rain was absolutely essential for life and prosperity. Imagine a field of grass, freshly mown or parched from drought. When gentle, abundant rain falls upon it, it brings immediate refreshment, new growth, and renewed vitality. The king's rule is envisioned not as a destructive flood or a harsh storm, but as life-giving rain – gentle, pervasive, and beneficial. It brings refreshment and renewal to the land and its people, fostering growth and flourishing. This signifies a reign that is benevolent, restorative, and brings true well-being to all it touches. The direct result of such a reign is flourishing: “May all the godly flourish during his reign; may there be abundant prosperity until the moon is no more.” “The godly” (or “righteous”) are those who align themselves with God's ways, seeking to

Teaching on background leading up to Passion Week (e.g. Jesus' claims about Himself, ancient Near-East culture, Sadducees vs. Pharisees)

Dominique CharpinCollège de FranceAnnée 2024-2025Civilisation mésopotamienneColloque - Jules Oppert (1825-1905) et l'assyriologie de son temps - Kevin Cathcart : The Decipherment of Akkadian and its Cuneiform Writing System: Hincks, Oppert and RawlinsonKevin CathcartRésuméIn 1846 Edward Hincks announced that he had made a beginning in the decipherment of Akkadian. Between 1846 and 1849 he established that many signs have more than one reading or represent more than one sound, several signs can be pronounced the same, and signs have "ideographic" (logographic) as well as phonetic or syllabic values. As early as 1849 Hincks was expressing the view that Akkadian was not the language of the inventors of cuneiform. H. C. Rawlinson's most enduring contribution to cuneiform studies was his copying and publication of the Old Persian text of the long trilingual inscription at Behistun. His publication of the Babylonian text was less successful and he was disappointed to find that it was not the key to decipherment that he thought it would be. It took him several years to come to terms with the logo-syllabic nature of the script and to shed his notion that the script was partly alphabetic. Jules Oppert began the study of Mesopotamian cuneiform with the advantages of an excellent academic formation. He had studied in depth Sanskrit and Old Persian when he turned to the study of Akkadian and Sumerian. His archaeological experience in the Near East became an asset in his research on the collections of cuneiform tablets. His clear understanding of the Akkadian language and its writing system is evident in his numerous and detailed publications of texts.

In this sermon from our Job: The Mystery of Suffering series, we explore what happens when well-meaning words miss the mark. As Job's friends try to explain his pain through a rigid lens of retribution and reward, were invited to reflect on our own assumptions about suffering, faith, and Gods justice. Join us as we wrestle with tough questions and discover the hope found in the innocent suffering of Christ. To catch up on the latest sermons from Deep Creek, go to iTunes, Spotify ordeepcreekanglican.comand check out the website for more info about whats happening. We are a welcoming and growing multigenerational church in Doncaster East in Melbourne with refreshing faith in Jesus Christ. We think that looks like being life-giving to the believer, surprising to the world, and strengthening to the weary and doubting. Read the transcript This morning's reading is from Job chapter 22, verses 2 to 30, and can be found on page 811 of the red pew Bibles, if you have those. Can a man be of benefit to God? Can even a wise person benefit him?What pleasure would it give the Almighty if you were righteous? What would he gain if your ways were blameless?Is it for your piety that he rebukes you and brings charges against you?Is not your wickedness great? Are not your sins endless?You demanded security from your relatives for no reason; you stripped people of their clothing, leaving them naked.You gave no water to the weary, and you withheld food from the hungry.Though you were a powerful man, owning land, and an honored man living on it, you sent widows away empty-handed and broke the strength of the fatherless.That is why snares are all around you, why sudden peril terrifies you, why it is so dark you cannot see, and why a flood of water covers you.Is not God in the heights of heaven? And see how lofty are the highest stars?Yet you say, What does God know? Does he judge through such darkness?Thick clouds veil him so he does not see us, as he goes about in the vaulted heavens.Will you keep to the old path that the wicked have trod?They were carried off before their time, their foundations washed away by a flood.They said to God, Leave us alone! What can the Almighty do to us?Yet it was he who filled their houses with good things.So I stand aloof from the plans of the wicked.The righteous see their ruin and rejoice; the innocent mock them, saying,Surely our foes are destroyed, and fire devours their wealth.Submit to God and be at peace with him; in this way prosperity will come to you.Accept instruction from his mouth and lay up his words in your heart.If you return to the Almighty, you will be restored.If you remove wickedness far from your tent and assign your nuggets to the dust, your gold of Ophir to the rocks in the ravines,then the Almighty will be your gold, the choicest silver for you.Surely then you will find delight in the Almighty and will lift up your face to God.You will pray to him, and he will hear you, and you will fulfill your vows.What you decide on will be done, and light will shine on your ways.When people are brought low and you say, Lift them up! then he will save the downcast.He will deliver even one who is not innocent, who will be delivered through the cleanness of your hands. Thank you, Angie. Well, I lost my voice during the week, so I might sound a little bit unusual today. My thanks to Chantelle, who's leading the singing, despite me choosing all the songs and making all the plans to be the person. So thank you very much. And thank you to the staff who've managed while I've been working from home this week. We particularly want to acknowledge that for those who have come from Iran, this is a very difficult time. On Friday, you might be aware that Israel began to send artillery to bomb Iran. That has been reciprocated, and we certainly fear a significant escalation. So we want to say to all of our congregation members who are from Iran and who have friends and family there that we're with you and we're praying for you. Of course, we know that many in Israel also have no control over what their leaders choose to do, and their leaders are making decisions based on all kinds of bad things that have been done on all sides. And so it's a very complex and dark and difficult situation. So, we love you and we're praying for you and for the people of Iran and Israel. Job's Friends We are continuing in our series on the Book of Job, and they tell me that having a raspy voice is kind of good for today because we're looking at some serious challenges in the way that people have spoken to each other and related, particularly around how friends have been together. Now, I didn't invent thissomeone else (awesome) on the internet did. This is an original painting featuring Job and his friends. And for those listening to the podcast, it has the word Friends, which we could say you know, So no one told you life was gonna be this way? (That Friends.) Thank you very much. So, the show Friends, of course, was one of the most successful sitcoms of all time. It started in 1994, and I was really busy doing Year 11 at that time, so I never got into Friends (I know that's horrifying to some of you). But of course, you can't help but know that the teaching and the story of Friends is not really about an overarching arc; it's about how these relationships unfold and how they navigate life together. These friends, living in the US (on the sofa at Central Perk), had 236 episodes of just friends interacting with each other. The way in which human relationshipsand indeed some of the changes that were happening in our society, particularly around intimacy and how we considered moral choiceswere shown through friendships. And you could see that being a friend didn't always mean you were a good one. Sometimes you said things that indicated you had a really different perspective. Sometimes you wounded each other through how you spoke, through how you cared (or didn't). And that's exactly what we find in the Book of Job. The bulk of the Book of Job actually revolves around a dialogue between friends. They go back and forth and back and forth, and it's not so much about getting somewhere; it's about how they speak about life from their perspectives and how they teach one another about what it means to live through the mess. Now, Job's friends here are dressed very finely, and they match how Job would have looked before all the suffering and disaster came upon him and his family. So Job was a great man and a good man. Job was wealthy. Job was prosperous. Job was wise. He had very substantial holdings, with lots of flocks and herds, and a large family with lots of kids. He was well respected, and I suspect this was his crew. This is Job and the boys. (I can say that because we've got the youth in today, and Phoebe's not here, so she can't just die.) And these fellows represent the whole of the ancient Near East. They're not from Israel or Jerusalem; this is a really multicultural crew. I imagine them meeting at the Qantas Club or the RACV Club, or maybe the Melbourne Clubthese are the boys. And we've got Eliphaz, Bildad, and Zophar: Eliphaz a Temanite (Teman was an Edomite region known for its wisdom). When Eliphaz speaks, he is the most respected, and he comes in quite pastorally. He probably has the highest EQ (emotional intelligence) as he begins. He is kind of a mystical personhe talks about having a vision, and a spirit came past him and he learned some thingsbut he's really representing the broad wisdom tradition in the ancient Near East. Bildad a Shuhite (Shuah was a descendant of Abraham). He is the one who refers to the ancestors: "Don't you know the history of the worldview that we have?" He says no one has ever broken these traditional teachings. Think about what your ancestors taught you. As he says in Job 8, "Ask the former generation Will they not instruct you?" Zophar (we're not exactly sure where Naamah is). He is probably the most impulsive or abrasive of the friends. Everyone's got someone like that in the crew: when they're good, they're very, very good, and when they're grumpy When Zophar speaks to Job, he has the least pastoral sensitivity. He even says to Job, "I think Gods even forgotten some of your sin. I think you're getting a discount on the way you are suffering." So these men come to visit Job, and in chapter 2 we see that they bring with them a full Middle Eastern obligation to mourn with their suffering friend. They set out from their homes and come to him, and they sit in the dust with him. They weep aloud and tear their robesexpressions of shared mourning and griefand they sprinkle dust on their heads. They sit with Job on the ground for seven days and seven nights. This is exactly what you want from your friends. They had lived a life together that was wealthy, prosperous, wise, and high-powered, well respected. But now one of their number has fallenfallen he has. Job was wealthy, prosperous, wise, well respected, and now everything is gone. His children are dead. His flocks and herds have been killed. His servants have been killed. His homes have been destroyed. And now his health is also gone. When one of their friends has fallen, they come to be with him. No one said a word to him because they saw how great his suffering was. But after a week, the dialogues begin. They approach Job's suffering with a desire to fix it, and their solution comes from their worldview and their wisdom. And so they bring these "wise" words, and we see cycles where Eliphaz speaks and Job replies; Bildad speaks and Job replies; Zophar speaks and Job replies. This happens three times. Towards the end of the third cycle, there's a discourse on wisdom (it might be Job replying, or it might just be an indication that the cycle is about to change). Then there is a young fellow who's not part of the boys. His name's Elihu (or Elihu), and he also has a long block of teaching. We're not exactly sure how he fits into the picture; we think probably he's someone from the community who's been listening to this. There is a lot of poetry in the text, so whether they were actually composing these speeches as they sat in the dust probably not. But Elihu comes in and says, "You guys, you old guys, you haven't managed to convince him. Let me have a go." (We all know someone like that.) He pretty much says the same sort of stuff, but he claims, "I know this from experience, not just from wisdom." He, like a few of them, does talk not just about suffering as retribution and reward, but also about discipline. But for the most part, he doesn't add anything. So we're not going to look at his words today. Retribution and Reward So, as I just said, what happens in these cycles is the friends applying a worldview to Job's suffering to try and fix it, and the worldview that they apply I've called retribution and reward. So if you do bad, you get bad. If you do good, you get good. This formula applies both to how you act among human beings and to how you interact with God in His world as Judge. If you do wicked things, God will punish you. If you are righteous, then God will reward you. And the boys and Job were pretty sure that this was how life had worked for them for decades, because they had done good by each other and in their community. They had been wise, they had been righteous, and they had prospered. We see at the beginning of the book that Job is not just a great man; he's a good man. So when someone looked at him with everything that he had, they would say, "Yes, this absolutely matches up. The equation makes sense." Again, you do good, you get good; you do bad, you get bad. Now, the Scriptures are permeated with this type of teaching, particularly if you look at the book of Deuteronomy, where God laid out how He intends humankind to liveand more specifically how He intended Israel to live as His people. He gave them the Law through Moses, worked out in great detail. Then at the end of Deuteronomy, you see God's promises: a list of consequences and rewards (or blessings) for disobedience or obedience to the Law. So, Israel, if you keep My law, if you follow Me, if you worship Me, if you are humble before Meif you live in the way that I have outlined for youthen you will flourish. You will thrive; you'll be in a land of milk and honey. But if you don't, then consequences will come: like exile, losing your land, drought and plague, and all the things that you might have hoped would happen to your enemies. This could happen to you. Then as you come into the prophets and the Psalms, you see the prophets saying to Israel, "The way that you've behaved has brought you into this place. Go back and look at Deuteronomy 29 and 30that's what's happening to you right now." Yet throughout the Psalms, there are laments like, "Why is this happening? Is it always that we did bad and got bad? We did good and we get good?" The questions are starting to come up. You might know that one of the Psalms says, "I have never seen the righteous forsaken or their children begging for bread." So still, underneath it: if you do good, you'll get good. Your kids will be prosperous and happy and healthy and all the things we want. When you come to the Wisdom literature (which Job is part of), you see that wisdom itself is considered a way of living where good gets you good and bad gets you bad. And so it's really smart: God says to live His way because you will actually end up successful. However, there's always exceptions, and the entire Old Testament is nuanced. There is teaching that says, "Hang on a second. Someone who is righteous is sufferingwhy?" Or, "Israel is trying to return to the Lord, and yet something bad is happeningwhat is going on?" But the friends have flattened the nuance and the larger picture into just the wisdom of the vending machine. So when they come to speak to Job in his sufferingafter they've done the right thingthey basically try to fix the situation with a vending-machine wisdom transaction. You do good: you put your money in, you press your button, and you get your Mars bar or your can of Coke. And if you don't, well, it's not because the vending machine is broken or needs a kick; it's because you put the wrong thing in. Or if you get a cup of muddy water out of the vending machineor if you wanted a Mars bar and got a box of sultanas (especially one that's been in the bottom of a school bag for three years)then it's because that's what you deserved. You must have pressed that button. And so the friends come to Job and they begin by saying, "Oh, look, can I venture a word with you?" (This is Eliphaz in chapter 4.) "Can I saylook, if you're suffering now but you're really righteous, it's only going to be temporary. Just hold on. Don't make too much of a mess of this. It's only going to be temporary, because we know if you've put good things in, good stuff's going to come out of it." I think Eliphaz is probably looking at Job's face while saying this, and Job's like, "Ah" So Eliphaz starts to get a little bit stronger. Then the other friends come in and they're like, "Look, your kids are deadit's really awfuland so they were definitely worse than you. But you've got a little bit of hope, because clearly you weren't as bad as them." And then it really starts to escalate to where we had our reading today, where they say, "Well, if you're getting muddy water and three-year-old sultanas, it's because you're actually a terrible secret sinner." And so in chapter 22 that Angie read for us, Eliphazwho started off saying, "Don't worry, it's only going to be temporary"now says, "Oh, actually, I think you've been ripping off your workers. I think that you actually are not as wise and wonderful as you thought. You gave no water to the weary. You withheld food from the hungry." He's deciding that he has to find some fault here, because if Job is continuing to suffer, then he must be far more wicked than anyone knew. They have flattened the teaching of Proverbs (which says, "If you keep the commands of God, they will prolong your life many years and bring you peace and prosperity") and they've turned it into a vending machine. You put in righteousness, you get blessing; you put in foolishness and you get shame. Now, it might be easy for us to point fingers at the friends, but we have a tendency to flatten the teachings of Scripture and who God is when we're faced with very challenging circumstancesparticularly in other people's lives. Because, like the friends, if you've lived with a formula and it doesn't seem to be working for someone else, you've got two options: you can either force their situation into the formula, or you can have your entire life start to unravel. Now, we (the church and Christians) might do something similar when we say things like: If you give a large tithe to the church, you'll get a large breakthrough in your life. If you have enough faith, you will be healed. If you stay pure as a young person, God will give you a great spouse. If your church is growing in number, the preacher must be saying all the true things. Everything happens for a reason. God won't give you more than you can handle. Hashtag blessed. And of course, when we have testimonies with a nice victorious finish to a part of someone's life, we don't really acknowledge that God is at work in the boring and the unsuccessfuland the "Oh wait, I thought I had a testimony three years ago and then everything went to heck." We can do this ourselves. And then, of course, when we sit with someone whose grief and pain is not resolved quickly, we become quite tired, and we might move to things like: "Well, what sin has opened the door that this has happened to you?" "What are you not doing right in life that you still haven't got enough money?" "Why are you not as clean and shiny as the rest of us?" "Is God really with you and at work in your life?" Now, of course, if you go to Job's responses, you can see that exactly what happens to him is what happens to us. When people say these things, you start to feel very isolated. You're isolated from the community of God's friends, from your own friends. And then you start to wonder, "Am I isolated from God, actually?" You feel shame. I must be doing something wrong. I'm not trying hard enough to be healed. I haven't got enough faith. I gave, but nothing came back. Maybe I shouldn't have given. Maybe I didn't give enough. What's going on? And so we get a distorted view of ourselves. We get a distorted view of God. And it's no wonder that someone who sits with pain or a very significant challenge in their life could find it really hard to be part of a community where we flatten things out to retribution and reward. So today we have an opportunity for a halfway-through learning. We've got three more weeks of this series, and we're actually going to learn some deep, deep theology about the way God works and what the real solutionif we can call it thatto Job's situation is (and was). But today I just want us to unlearn some things from the friends. I think we've heard the challenge and the rebuke of what we can do when we flatten things out and talk about God as a vending machine. But let's also see these three things. And I've got my gratitude to an author from New Zealand, William H. C., who runs a Chinese church over there, for these particular points. Three Things the Friends Didn't Take into Account The first thing that the friends didn't take into account was that there is a spiritual realm and spiritual evil at work in human circumstances. For them, they had shrunk good and bad, wisdom and foolishness, reward and punishment to the human realm alone. And we know in chapters 1 and 2 of Job that whatever was going on between God in the heavenly realm and the accuser (Satan) was saying to God, "Oh, look at this guy. He does not love you for you; he loves you because of the stuff he's got." And that interplay is hard for us to understand. But what we need to know is that there is a spiritual realm that is hard for us to understand, and it is mysterious, and it is in operation over what human beings experience in life. Secondly, the friends didn't consider that God's judgment of good and badof righteousness and wickedness, reward and retributionwas never promised to be fully experienced in one life. In fact, God's promise is that even when the wicked prosper (and they do on the earth), God's justice will happen at the end of human history. Outside of human history, there is a good Judge, and those who have sought to live His way, even if they suffer, will find that their tears are wiped away. Thirdly, there is actually innocent suffering. Now, if you're a theologian you might ask, "Well, how could Job ever be sure that he was truly innocent?" I think that's a great question, and it's answered by the fact that the suffering he undergoes is outrageous. And so he is always justified in a retributionreward world because the quantum doesn't match. If he had (and he would acknowledge if he had) done things that were wrong, he had not done them to the extent that warranted this ginormous disaster. But of course, we know that when humans relate to a holy God, there is never true innocence on our part. But it is God's grace that enables us to have all that we havethe rain falls on the wicked and the righteous, we have every breath, and of course, we have His deep love. But there was one who suffered entirely innocently. And when there is one who does that for us, then we can find true healing. So let me read to you from 1 Peter as we close. This is 1 Peter, chapter 2: Christ suffered for you, leaving you an example that you should follow in his steps.He committed no sin, and no deceit was found in his mouth.When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats.Instead, he entrusted himself to him who judges justly.He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed. The death of the innocent Savior means that mysterious spiritual evilthat battle we don't understand and sometimes have no ability to changeis dealt with. And the death of the innocent Savior means that judgment outside of human history won't only fall to retribution, but instead brings great grace and forgiveness and flourishing and thriving forever. When the innocent Savior suffered, then we got more than wisdom. Job is interacting with God and challenging our flat ideas of who God is. But Jesus shows us God's heart and heals us. Amen.

This is where to start for the Neo-Assyrian Empire's epic tale. In this foundational episode, we return to the heartland of Assyria at its lowest point—between the conquests of Shalmaneser III and the revolutionary rise of Tiglath-Pileser III. It is a time of political decay, military paralysis, and divine silence. We explore the full sweep of Assyrian history from its founding in the third millennium BCE through the Middle Assyrian period, and into the long Adaside dynasty that shaped Mesopotamia for over eight centuries. Focusing on the reigns of Shalmaneser IV, Assur-Dan III, and Assur-Nirari V, this episode examines how royal weakness gave way to magnate rule, how figures like Shamshi-Ilu and Bel-Harran-Beli-Usur governed like kings, and how cosmic disorder—eclipses, plagues, and revolt—shook the religious foundations of the empire. With key themes of political fragmentation, institutional decline, and prophetic resonance, this episode sets the stage for the military and administrative reforms that would forge the Neo-Assyrian Empire into the most powerful state the ancient Near East had ever seen. Ideal for new listeners and essential context for longtime fans, this is the beginning of Assyria's final and most legendary age.I am also doing daily history facts again, at least until I run out of time again. You can find Oldest Stories on Reels, Tiktok, and Youtube.If you like the show, consider sharing with your friends, leaving a like, subscribing, or even supporting financially:Buy the Oldest Stories books: https://a.co/d/7Wn4jhSDonate here: https://oldeststories.net/or on patreon: https://patreon.com/JamesBleckleyor on youtube: https://www.youtube.com/channel/UCCG2tPxnHNNvMd0VrInekaA/joinYoutube and Patreon members get access to bonus content about Egyptian culture and myths.

It’s been said that the great challenge of diplomacy is to do and say the nastiest things in the nicest ways. Frank Lowenstein uses his experienced eye to consider if this challenge rings true for the United States under the second Trump administration. Lowenstein is an international policy expert with a concentration in policy development, strategic communication and legal practice. He has served as a special envoy for Israeli-Palestinian negotiations for the U.S. department of state and worked as a senior foreign policy advisor to Secretary of State John Kerry. He also directed the Senate Foreign Relations Subcommittee on Near East and South and Central Asian Affairs, a position which allowed him to travel extensively throughout the Middle East. Prior to this role, he was the director of national security policy for the Kerry-Edwards presidential campaign and practiced law in Boston, Massachusetts. See omnystudio.com/listener for privacy information.

In this rare appearance from a former Central Intelligence Agency operative, Michele Rigby Assad details how she, as a young woman from small town America, went on to work in one of the world's most misunderstood and dangerous geopolitical climates — the Middle East. Working across a handful of undisclosed locations throughout the Arab world, Rigby Assad shares the difficulties she faced while successfully infiltrating and gathering intelligence from terrorist cells known for their stern anti-Western beliefs.   About Michele Rigby Assad: Michele Rigby Assad began her career in the government relations department of an international relief and development organization in Washington, DC, in 1995. After obtaining a master's degree in contemporary Arab studies from Georgetown University's School of Foreign Service she joined the CIA in 2002 to work as an intelligence officer in the Directorate of Operations, the covert arm of the agency. Specializing in counterterrorism and counterintelligence issues, Rigby Assad worked in Iraq and other secret Middle Eastern locations. To date, Rigby Assad has lived in six countries in the Near East region and traveled to more than 45 others.   Buy Michele Rigby Assad's book Get off the X  Produced by The Mob Museum. To watch episodes of this podcast, visit YouTube For behind-the-scenes photos, merchandise and exclusive content, visit insidethelife.org For more on the Museum visit themobmuseum.org This program is presented by The Mob Museum and includes views and opinions of independent panelists and/or interviewees that do not necessarily reflect or represent the stance of The Mob Museum. Factual statements made by panelists/interviewees have also not been vetted by the Museum, and the Museum does not assert that such statements are truthful. All statements should be understood as the individual's perspective rather than a view expressed by The Mob Museum. This program has been made available by The Mob Museum for the private, non-commercial use of its audience. Such private use is intended for informational and educational purposes only. This program is subject to copyright protection, and those seeking to utilize the program or portions thereof, for anything other than private use should contact The Mob Museum at PR@themobmuseum.org.  

In episode 490 professor M. Willis Monroe joins the podcast to discuss the history of astrology in ancient Mesopotamia. Willis is a historian of the ancient Near East and scholar of Cuneiform Studies with a focus on the science and scholarship of first millennium Mesopotamia, and he did his doctoral thesis on the use of zodiacal subdivisions in cuneiform sources. During the course of the episode we give an overview of the origins of western astrology in ancient Mesopotamia, starting with the earliest surviving sources around 2000 BCE, and then working our way forward until cuneiform writing died out around the 1st century CE. We end up discussing the earliest evidence for astrology in eclipse omens from the 2nd millennium BCE, the high point of state supported astrology under the Neo-Assyrian kings in the 7th century BCE, and eventually the development of the zodiac and natal astrology in the 5th century BCE. This episode is available in both audio and video versions below. Watch the Video Version of This Episode Watch the video version of this episode on Mesopotamian astrology on YouTube: https://www.youtube.com/watch?v=mkcM6wOJBZY - Listen to the Audio Version of This Episode Listen to the audio version of this episode or download it as an MP3:

Welcome to Day 2638 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2638 – Wisdom Nuggets – Psalm 69:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2638 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2638 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. In today's Wisdom Nugget, we're embarking on a trek through a different kind of terrain – the deep, often turbulent waters of lament. We're opening our Bibles to Psalm 69, starting with verses 1 through 8 in the New Living Translation. Psalm 69 is one of the Bible's most poignant and powerful lament psalms. It's a raw cry from a soul in deep distress, feeling overwhelmed by suffering, enemies, and profound reproach. While it speaks to the personal agony of the psalmist, often attributed to David, it is also a profoundly Messianic psalm, with many of its verses finding their ultimate fulfillment in the suffering of Jesus Christ. For our trek today, however, we'll primarily focus on the psalmist's immediate experience, allowing his desperate plea to resonate with our own moments of overwhelming hardship. Lament is a vital part of faith. It's the language we use when life doesn't make sense, when we feel abandoned, attacked, or misunderstood. The ancient Israelites understood this well; their psalms provided a divine vocabulary for every human emotion, including profound sorrow and confusion. This psalm offers us a sacred space to bring our deepest pain and rawest emotions before God. So, let's immerse ourselves in the opening verses of Psalm 69. (Reads Psalm 69:1-4 NLT) Save me, O God, for the floodwaters are up to my neck. Deeper and deeper I sink into the mire; I can't find a foothold. I am drowning in deep waters; the floods overwhelm me. I am exhausted from crying for help; my throat is hoarse. My eyes are swollen red from weeping for my God. Those who hate me without cause are more numerous than the hairs on my head. These enemies who want to destroy me are powerful. They make me pay for crimes I didn't commit. I am forced to return what I didn't steal. Guthrie Chamberlain: What a visceral, immediate cry for help! The psalmist wastes no time in conveying the urgency and desperation of his situation. He uses powerful, evocative imagery of being consumed by water: “Save me, O God, for the floodwaters are up to my neck. Deeper and deeper I sink into the mire; I can't find a foothold. I am drowning in deep waters; the floods overwhelm me.” This is more than just a metaphor for trouble; it speaks to a profound sense of being utterly submerged and losing control. In the ancient Near East, deep waters, floods, and mire often symbolized chaos, death, and overwhelming peril. When the psalmist says the waters are “up to my neck,” it means he is on the verge of suffocation, barely clinging to life. He's not just in the water; he's sinking into “mire,” thick mud that offers no solid ground, no hope of escape. He's being “overwhelmed” – completely overcome and consumed by the torrents of his troubles. Have you ever felt like that? Like you're sinking, unable to find firm ground, with the pressures of life threatening to swallow you

Global hunger has hit a new high. The United Nations says nearly 300 million people faced acute hunger last year. And the outlook for 2025 is bleak due to wars and cuts in aid. So which countries are experiencing the worst of the global food crisis? And who are the most vulnerable? In this episode: Chris Gunness, Former Director, Communications, United Nations Relief and Works Agency for Palestine and the Near East. Elise Nalbandian, Regional Advocacy and Campaign Manager, Oxfam, Africa. Sara Hayat - Specialist in Climate Change Law and Policy. Host: Adrian Finighan Connect with us:@AJEPodcasts on Twitter, Instagram, Facebook

In the seventh century BC, the ancient Assyrian king Ashurbanipal created a gigantic library in his capital city – one that contained centuries of wisdom. And this vast wealth of ancient knowledge can reveal a lot about how the people of the Near East thought about their gods. Dr Selena Wisnom tells David Musgrove more about the Assyrians' religious views, including how they tried to keep gods – and other supernatural entities – happy. (Ad) Selena Wisnom is the author of The Library of Ancient Wisdom: Mesopotamia and the Making of History (Penguin, 2025). Buy it now from Waterstones: https://go.skimresources.com?id=71026X1535947&xcust=historyextra-social-histboty&xs=1&url=https%3A%2F%2Fwww.waterstones.com%2Fbook%2Fthe-library-of-ancient-wisdom%2Fselena-wisnom%2F%2F9780241519639. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Welcome to Day 2630 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2630 – Wisdom Nuggets – Psalm 68:1-6 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2630 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2630 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. In today's Wisdom Nugget, we're embarking on a powerful and vivid trek through the opening verses of Psalm 68 in the New Living Translation. Psalm 68 is a magnificent hymn, often associated with processions involving the Ark of the Covenant. It's a celebration of God's triumphant power, His leadership of His people, and His unique character as both a formidable warrior and a compassionate protector of the vulnerable. The imagery is strong, reflecting an ancient Israelite worldview where God was seen as actively involved in the battles and circumstances of His people. As we delve into verses 1 through 6, prepare to encounter a dynamic picture of God – one that might challenge our modern sensibilities but offers deep truths about His nature and His unwavering commitment to those who are His. Let's begin by reading Psalm 68, verses 1 through 3: (Reads Psalm 68:1-3 NLT) Let God arise, let his enemies be scattered. Let those who hate him flee before him. As smoke is blown away by the wind, let them disappear. As wax melts in the fire, let the wicked perish at the sight of God. But let the godly rejoice. Let them be glad in God's presence and celebrate with joy. Guthrie Chamberlain: The psalm explodes with a dramatic call to action: “Let God arise!” This isn't a suggestion that God is dormant or unaware. Instead, it's an ancient liturgical or military cry, invoking God's powerful presence and intervention. It echoes the words Moses would speak whenever the Ark of the Covenant set out during the Israelites' wilderness journey: “Rise up, O Lord! Let your enemies be scattered!” (Numbers 10:35). The Ark symbolized God's presence among His people, and this cry was a prayer for Him to go before them, clearing the way and defeating their foes. In the ancient Near East, the concept of a “divine warrior” was common. Many cultures had myths of their gods fighting battles, often against forces of chaos or other deities. However, the Israelite understanding of God as a divine warrior was distinct. Their God, Yahweh, was not one among many; He was the supreme and only God. His battles were fought not out of divine conflict among equals, but out of His sovereign power to defend His people and execute justice against wickedness and those who opposed His righteous rule. So, when the psalmist cries, “Let God arise,” he is calling upon the all-powerful God to manifest His presence and unleash His might against His adversaries. The immediate consequence is clear: “let his enemies be scattered. Let those who hate him flee before him.” This is a picture of utter rout and dispersal. When God acts, opposition crumbles. His enemies cannot stand against His power; they are compelled to scatter and flee in disarray. The psalmist uses two vivid similes to illustrate the complete destruction of the wicked in God's...

Welcome to Day 2628 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2628 – Wisdom Nuggets – Psalm 67:1-7 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2628 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2628 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. In today's Wisdom Nugget, we're embarking on a radiant trek through Psalm 67 in the New Living Translation. This psalm is a beautiful and concise prayer and song of praise, brimming with hope for God's blessing to extend far beyond the borders of one nation and encompass the entire world. It's a vision that was truly revolutionary in the ancient world, where most people believed in tribal or national gods. The Israelites, however, had a God whose plan from the beginning involved the blessing of all peoples on earth. Psalm 67 is closely linked to the ancient Aaronic blessing found in Numbers 6:24-26, a blessing that was a cornerstone of Israelite worship and a powerful declaration of God's favor and protection. As we explore these verses, we'll see how the psalmist expands on this priestly blessing, envisioning its impact reaching the farthest corners of the globe. Let's begin our trek by reading the first two verses of Psalm 67: (Reads Psalm 67:1-2 NLT) May God be merciful and bless us. May his face smile with favor on us. Interlude May your ways be known throughout the earth, your saving power among people everywhere.   Guthrie Chamberlain: The psalm opens with a prayer that would have been instantly recognizable to any Israelite: “May God be merciful and bless us. May his face smile with favor on us.” This echoes the ancient priestly blessing. “May God be merciful” acknowledges their dependence on God's grace and compassion. It's a recognition that any blessing they receive is not earned, but flows from God's character. The phrase, “May his face smile with favor on us,” is a rich and powerful image in the ancient Near East. In many cultures, the king's face symbolized his disposition towards his subjects. A frowning or hidden face could indicate displeasure or rejection, while a smiling or shining face conveyed favor, acceptance, and warmth. For God's face to “smile with favor” on His people meant they were experiencing His approval, His presence, and His active goodness in their lives. It was a desire for tangible evidence of God's blessing – prosperity, protection, peace, and fruitfulness. Think about the feeling of someone you admire deeply looking at you with warmth and approval. It's uplifting, affirming, and empowering. How much more so is it when the Creator of the universe, the King of all kings, looks upon you with favor? For an Israelite, this was the ultimate source of security and well-being. The “Interlude” here, like the “Selah” in Psalm 66, likely indicates a pause for reflection or a musical transition. It's a moment to absorb the weight of this prayer for divine blessing and favor. But the psalmist doesn't stop with a prayer solely for the blessing of Israel. The very next verses reveal the profound purpose behind this request: “May your ways be known...

In ancient Near East construction of temples, palaces, and cities, the use of a foundational "cornerstone" was not just functional, but sacred and symbolic. It consecrated the structure, it stabilized the structure, and it determined the level and plumb and direction of everything built upon it. As we build the culture of our households, are we stable, strong, and unified in purpose and meaning? What keeps our families strong? What determines and directs us in how to treat those around us? What defines and directs us in how to relate to God? Is there a single, solid, immovable cornerstone in our lives that we can measure everything off of? The prophets, the apostles, and Jesus Himself all point to Jesus as the ultimate cornerstone! Design and build your life upon Christ, the solid rock amidst the ever-shifting troubles of the world!

The National Security Hour with LTC Sargis Sangari USA (Ret.) – We examine the Near East's evolving political landscape amid reflections on Holocaust Remembrance Day and the Seyfo genocides. They explore challenges faced by Assyrians, Armenians, and Israelis, analyze radicalism's regional threats, and dissect funding ties between Turkey, Qatar, and the Muslim Brotherhood influencing domestic and foreign policy decisions.

The National Security Hour with LTC Sargis Sangari USA (Ret.) – We examine the Near East's evolving political landscape amid reflections on Holocaust Remembrance Day and the Seyfo genocides. They explore challenges faced by Assyrians, Armenians, and Israelis, analyze radicalism's regional threats, and dissect funding ties between Turkey, Qatar, and the Muslim Brotherhood influencing domestic and foreign policy decisions.

The Way Home Podcast returns from hiatus! Today, we have Knox Thames on The Way Home Podcast! Dr. Eric Patterson is the current Special Advisor for Religious Minorities in the Near East and South / Central Asia at the U.S. Department of State. Today on The Way Home Podcast, Dan and Knox discuss the unique […] The post The Way Home Podcast: Knox Thames on the Foreign Policy and Religious Freedom appeared first on Daniel Darling.

Religious Addiction – 4 of 4 This Episode “Questions for Enablers 5-7 Robert Minor holds a Ph.D. from the University of Iowa and has done research in India,Japan, Taiwan, the Near East, and Europe. Besides his interest in history of religions methodology, he concentrates on Indian religious thought and texts, and religion and gender. Among […]

In this episode we continue our conversations with Dr. John Walton on his book The Lost World of Torah. Description:Our handling of what we call biblical law veers between controversy and neglect.On the one hand, controversy arises when Old Testament laws seem either odd beyond comprehension (not eating lobster) or positively reprehensible (executing children). On the other, neglect results when we consider the law obsolete, no longer carrying any normative power (tassels on clothing, making sacrifices). Even readers who do attempt to make use of the Old Testament "law" often find it either irrelevant, hopelessly laden with "thou shalt nots," or simply so confusing that they throw up their hands in despair. Despite these extremes, people continue to propose moral principles from these laws as "the biblical view" and to garner proof texts to resolve issues that arise in society. The result is that both Christians and skeptics regularly abuse the Torah, and its true message often lies unheard.Walton and Walton offer in The Lost World of the Torah a restorative vision of the ancient genre of instruction for wisdomthat makes up a significant portion of the Old Testament. In the ancient Near East, order was achieved through the wisdom of those who governed society. The objective of torah was to teach the Israelites to be wise about the kind of order needed to receive the blessings of God's favor and presence within the context of the covenant. Here readers will find fresh insight on this fundamental genre of the Old Testament canon.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.Buy the book: https://a.co/d/dzWtMFN

Religious Addiction – 3 of 4 This Episode “Quesions for Enablers 1-4” Stay tuned for part 4 with Robert N. Minor, PhD Robert Minor holds a Ph.D. from the University of Iowa and has done research in India,Japan, Taiwan, the Near East, and Europe. Besides his interest in history of religions methodology, he concentrates on […]

Michael Heiser is one of the most influential Old Testament scholars over the past decade. In this video, Sean is joined by Talbot Old Testament professor Charlie Trimm to discuss Heiser's best-selling book “The Unseen Realm.” They discuss these questions and more: Why has Heiser been so influential? Are his ideas orthodox? Should Christians read his works? What does it mean to biblically embrace the supernatural realm? Charlie Trimm received his Ph.D. from Wheaton College in 2012, writing his dissertation on God acting as a divine warrior in the exodus. His research interests include warfare in the ancient Near East, difficult topics relating to the ethics of God in the Old Testament, Exodus, and J.R.R. Tolkien. He is also a director of Every Voice: A Center for Kingdom Diversity in Christian Theological Education. When he is not teaching or writing, he can often be found spending time with family or watching Arsenal, his favorite football (soccer) team.==========Think Biblically: Conversations on Faith and Culture is a podcast from Talbot School of Theology at Biola University, which offers degrees both online and on campus in Southern California. Find all episodes of Think Biblically at: https://www.biola.edu/think-biblically. Watch video episodes at: https://bit.ly/think-biblically-video. To submit comments, ask questions, or make suggestions on issues you'd like us to cover or guests you'd like us to have on the podcast, email us at thinkbiblically@biola.edu.

Series: Signs & GloryTitle: “Are we ready to celebrate AND surrender to Jesus?"Scripture: John 12:9-2511:47-48,Psalm 118:19-26,Zechariah 9:9-10,Luke 14:25-33,2 Corinthians 4:16-18Bottom line: We will follow Jesus in celebration AND surrender when we see him clearly.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDOpening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. INTRODUCTIONTitanic compartmentalization.Bottom line: We will follow Jesus is celebration AND surrender when we see him clearly.Outline (Kent Hughes)I. The King Presented (12-19)Context - 3 groups come and intercept Jesus and his followersPilgrims coming to purify themselves before the PassoverLocals and pilgrims who saw Jesus raise Lazarus from the deadReligious leaders furious and bent on execution for blasphemy"Hosanna" = Save! (Ps 118)Donkey's colt (Zech 9:9-10)Delayed understanding"The whole world has gone after him."II. The King Pursed (20-22)Greeks = Gentile truth seekers"We would like to see Jesus" --continuous senseIII. The King's Proclamation (12:24-26)Jesus' response to their inquiry but to everyoneTo live you must die--to do this life that you will live in this life and beyondDies "alone" - “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” ‭‭John‬ ‭12‬:‭24‬ ‭ESV‬‬To die alone is to die but not be buried in the ground. To die and be put into the ground leads to life in this parable.https://bible.com/bible/59/jhn.12.24.ESVNo exceptionsDie => Follow => Serve => HonorCrown preceded by the cross/crucifixionFor JesusFor usAdditionalThe Triumphal Entry of Jesus is one of the most well-known events in the Gospels, and it's rich with meaning. It's recorded in all four Gospels: Matthew 21:1–11, Mark 11:1–11, Luke 19:28–44, and John 12:12–19.Here's the basic scene:It happens at the beginning of what we now call Holy Week, (Sunday) just a few days before Jesus' crucifixion (Friday). Jesus is approaching Jerusalem, and as He nears the city, He sends two of His disciples to find a donkey and her colt, fulfilling the prophecy of Zechariah 9:9 — “See, your king comes to you, gentle and riding on a donkey.”Riding a donkey (instead of a war horse) was deeply symbolic. It showed that He came not as a conquering military leader but as the humble, peaceful Messiah. As He rides into Jerusalem, crowds gather and spread their cloaks and palm branches on the road. They shout:“Hosanna to the Son of David!”“Blessed is he who comes in the name of the Lord!”“Hosanna in the highest heaven!”“Hosanna” means “save us,” so they were both praising Him and calling out for deliverance. The crowd was hoping for a political savior to overthrow Roman rule, but Jesus had come to bring a far greater salvation — freedom from sin and death.This moment is full of contrasts:He's welcomed as a king, but within days, He will be rejected and crucified.The crowds are shouting praise, but soon many will shout, “Crucify Him!”It fulfills prophecy and shows Jesus embracing His mission, knowing exactly where it will lead.It's called the “Triumphal Entry,” but the triumph is not in immediate victory — it's in Jesus walking the path of suffering for our salvation. The Triumphal Entry is saturated with Old Testament echoes and themes that quietly (or loudly!) proclaim Jesus as the true King, the Messiah, and the sacrificial Lamb. Let's unpack a few:Zechariah 9:9 — King Comes on a Donkey“Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.”Jesus intentionally fulfills this prophecy. Kings sometimes rode donkeys in the ancient Near East to symbolize peace. When Solomon was crowned, he rode King David's mule (1 Kings 1:33–35). So Jesus riding a donkey is a royal claim — but a humble, peaceful one. He's not coming as a warlord; He's coming as the Prince of Peace.Psalm 118:25–26 — The Hosanna PsalmThe crowd shouts:“Hosanna! Blessed is he who comes in the name of the Lord!”This is a direct quote from Psalm 118, a psalm used in pilgrim festivals, especially Passover. “Hosanna” originally meant “save us now!” — it's a plea for salvation and a cry of praise. Psalm 118 also speaks of the rejected stone becoming the cornerstone, which Jesus applies to Himself later in the week (Matthew 21:42).Palm Branches — Victory and KingshipPalm branches were symbols of victory and kingship, often associated with Jewish nationalism (think of the Maccabean Revolt about 150 years earlier, where palm branches celebrated military victory). The crowd is treating Jesus like a conquering hero, anticipating national deliverance from Rome.(See notes below for more)Transition:"So, when Jesus rides into Jerusalem, He's not just making a political statement — He's weaving together centuries of prophecy, promise, and hope. He is the promised King, the humble servant, the Passover Lamb, the cornerstone, and the very presence of God returning to His people.And of course, all of this sets the stage for the cross. The King enters not to take power by force, but to lay down His life." -ChatGPTConclusion:Bottom line: I can trust God with everything, even when in need, because he provides, he cares, and he is with us.George Mueller, champion of orphans in England when asked, "What has been the secret of your life?" hung his head and said, "There was a day when I died." Then he bent lower and said, "Died to George Müller, his opinions, preferences, tastes, and will; died to the world, its approval or censure; died to the approval or blame even of brethren or friends." -Hughes, p. 307-308What about you?Do you celebrate Jesus but not surrender to his rule and reign? The latter undoes the former. Peter puts it all in perspective in his first sermon:““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬InvitationHow do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.Lord's Supper, 1 Cor 11:23-26 is good passage.Also, say something like, "Christ has died, Christ is risen, Christ will come again." (past, present, and future)PrayNOTES"George Müller (1805–1898) was a Christian evangelist and the founder of the Ashley Down orphanages in Bristol, England. Originally from Prussia (modern-day Germany), Müller lived a rebellious youth but experienced a profound conversion in his early twenties. Moved by compassion and a deep trust in God's provision, he established homes for orphaned children at a time when many were homeless and destitute.What set Müller apart was his radical reliance on prayer. He famously never solicited funds directly but trusted God to provide for the needs of thousands of children under his care. Over his lifetime, Müller cared for over 10,000 orphans, established schools, and distributed vast numbers of Bibles and tracts. His legacy continues as a testimony to God's faithfulness and the power of prayerful dependence.If you want, I can also give you some powerful quotes or stories from his life!Of course — here's a quick bio on George Müller:George Müller (1805–1898) was a Christian evangelist and the founder of the Ashley Down orphanages in Bristol, England. Originally from Prussia (modern-day Germany), Müller lived a rebellious youth but experienced a profound conversion in his early twenties. Moved by compassion and a deep trust in God's provision, he established homes for orphaned children at a time when many were homeless and destitute.What set Müller apart was his radical reliance on prayer. He famously never solicited funds directly but trusted God to provide for the needs of thousands of children under his care. Over his lifetime, Müller cared for over 10,000 orphans, established schools, and distributed vast numbers of Bibles and tracts. His legacy continues as a testimony to God's faithfulness and the power of prayerful dependence." -ChatGPTKey Themes in the PassageJesus' fame is peaking — His miracle with Lazarus draws crowds and stirs belief.Conflict intensifies — The religious leaders feel threatened and plan to destroy both Lazarus and Jesus.Messianic hopes rise — The crowd greets Jesus as King, but their expectations are political and immediate.Fulfillment of prophecy — Jesus knowingly fulfills Scripture, showing He is the promised King, though His kingdom is not what they expect.Misunderstood glory — Even the disciples don't grasp the full meaning until after the resurrection. -ChatGPTGenesis 49:10–11 — The King from JudahJacob's blessing over Judah includes a fascinating image:“The scepter will not depart from Judah… He will tether his donkey to a vine, his colt to the choicest branch.”The image of the donkey and colt ties Jesus back to this prophecy of a ruler from the tribe of Judah — which Jesus is.Timing: Passover Lamb Selection DayThis one is stunning. Jesus enters Jerusalem on the 10th of Nisan, the day Jewish families selected their Passover lambs (Exodus 12:3). He is, in effect, presenting Himself as the Lamb of God, chosen for sacrifice. John the Baptist had already called Him this in John 1:29 — “Behold, the Lamb of God, who takes away the sin of the world!”God's Glory Returning to the Temple (Ezekiel 43:1–5)Ezekiel saw a vision of God's glory returning to the temple from the east. Jesus, the embodiment of God's glory, approaches Jerusalem from the Mount of Olives to the east (Luke 19:37). There's a sense that God is coming back to His house — though, heartbreakingly, many will not recognize Him. -RC SproulFrom RC Sproul“In the intertestamental period, something took place that would define the Jewish people in terms of their national identity for centuries to come. In the second century BC, the temple was desecrated by Antiochus IV Epiphanes, leader of the Seleucid Empire. In response, a Jewish man named Mattathias, who was committed to the ancient covenant of Israel, determined to rescue the temple and the nation from the invasion of the Seleucids. Mattathias became the leader of a guerrilla group that fought against the Seleucids. When he died, the leadership of this insurrectionist movement passed to his son Judas, who became known as Judas Maccabaeus, which means “the hammer.” Judas Maccabaeus became a national hero, a Hebrew Robin Hood, who wreaked havoc among the troops of the Seleucids. He put so much pressure on the Seleucids that in 164 BC they released the temple for the Jews to practice their own faith. That event was met with so much celebration that a new feast was instituted called the Feast of Dedication or the Feast of Lights. We know it as Hanukkah, which is celebrated even to this day. Later, Judas' brother Simon Maccabaeus actually drove the Seleucids out of Jerusalem altogether, and when that happened he was acclaimed a national hero and was celebrated with a parade, something like a ticker-tape parade in New York. In that parade, the Jews celebrated his victory with music and with the waving of palm branches. At that point in Jewish history, the palm branch became significant .. as a sign and symbol of a military victory, of a triumph. In fact, that symbolism became so deeply rooted in the Jewish consciousness that when the Jews revolted against the Romans in the decade of the sixties AD, they dared to mint their own coins with the image of a palm branch, because it is their national symbol of victory. When the people waved their palm branches to welcome Jesus, they cried out: “Hosanna! ‘Blessed is He who comes in the name of the LORD!' The King of Israel!” (v. 13b) Why did they say this? The word hosanna is derived from a Hebrew word that literally means “save now.” Both this plea and “Blessed is He who comes in the name of the LORD” are found in the hallel, a series of psalms that were sung every morning at the Feast of Tabernacles. The series starts with Psalm 113 and goes through Psalm 118. In Psalm 118, we find these words: Open to me the gates of righteousness; I will go through them, And I will praise the LORD. This is the gate of the LORD, through which the righteous shall enter. I will praise You, for You have answered me, and have become my salvation. The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing; it is marvelous in our eyes. This is the day the LORD has made; we will rejoice and be glad in it. Save now, I pray, O LORD; O LORD, I pray, send now prosperity. Blessed is he who comes in the name of the LORD! We have blessed you from the house of the LORD. (vv. 19–26) Every Jewish pilgrim was familiar with the words from the hallel, so when the crowds came out to see Jesus, they naturally used those words. The plea “Save now” near the end of the quoted passage is the English translation of the root word of hosanna. The words “Blessed is He who comes in the name of the LORD” and the additional description shouted by the people, “the King of Israel!” indicate that the people looked to Jesus for salvation, though most likely in a military sense.”John - An Expositional CommentaryR.C. SproulOUTLINESSee above.QUESTIONS TO CONSIDERWhat do I want them to know? Why do I want them to know it?What do I want them to do?Why do I want them to do it?How do they do this?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“John,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in John, by Matt Carter & Josh WredbergThe Gospels & Epistles of John, FF BruceJohn, RC SproulJohn, KöstenbergerThe Gospel According to John, DA CarsonThe Light Has Come, Leslie NewbiginThe Visual Word, Patrick Schreiner“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.comNicky Gumbel bible reading plan app or via YouVersionClaude.aiChatGPT Google Gemini

Religious Addiction – 2 of 4 This Episode “The Challenges of Addiction” Stay tuned for part 3 and 4 with Robert N. Minor, PhD Robert Minor holds a Ph.D. from the University of Iowa and has done research in India,Japan, Taiwan, the Near East, and Europe. Besides his interest in history of religions methodology, he […]

In this episode, we explore one of the most dramatic and mysterious transformations in ancient Near Eastern history: the sudden rise of the Kingdom of Urartu—known to its own people as Biainilli—under the leadership of Sarduri I, son of Lutipri. From roughly 835 BCE, Sarduri doesn't merely shift a capital; he constructs an entire state system seemingly from the ground up on the eastern shore of Lake Van.We examine the enigmatic origins of the Bia people, Sarduri's audacious construction of the fortress city of Tushpa, the revolutionary engineering and water management systems he introduced, and the profound Assyrian influence embedded in his kingship. Drawing from sparse but powerful inscriptions, including one carved into Tushpa's very walls, we uncover a kingdom that appears almost overnight—built with massive cyclopean stones, complex administrative systems, and a new vision of political unity.Also discussed is the religious unification initiated by his successor, Ishpuini, and the powerful adoption of the warrior god Khaldi from the holy city of Ardini, a site now lost to history.Urartu's rise isn't just the birth of a kingdom—it's a case study in statecraft, innovation, and resilience at the edge of empire.Keywords: Urartu, Sarduri I, Tushpa, Lake Van, Biainilli, Ishpuini, Khaldi, Musasir, Assyrian Empire, ancient Near East, Iron Age, Armenian Highlands, archaeology, ancient engineering, lost cities, Oldest Stories podcastI am also doing daily history facts again, at least until I run out of time again. You can find Oldest Stories on Reels, Tiktok, and Youtube.If you like the show, consider sharing with your friends, leaving a like, subscribing, or even supporting financially:Buy the Oldest Stories books: https://a.co/d/7Wn4jhSDonate here: https://oldeststories.net/or on patreon: https://patreon.com/JamesBleckleyor on youtube: https://www.youtube.com/channel/UCCG2tPxnHNNvMd0VrInekaA/joinYoutube and Patreon members get access to bonus content about Egyptian culture and myths.

On this week's 8th Anniversary Pledge Drive edition of the program, we bring you an insightful community conversation held on March 25, 2025 about “American Foreign Policy: An Assessment” with veteran diplomat, Dr. Richard Haass, and moderator Ambassador Marcie Ries, two Oberlin College alumni from the early 1970s. Dr. Richard Haass is a veteran diplomat, respected scholar of international relations, and president emeritus of the Council on Foreign Relations. In this program, he offers his observations about the changing course of American foreign policy and the repercussions for the post-World War II world order. He comments on scenarios and implications of what might come next. Ambassador Marcie Ries served as moderator. Dr. Richard Haass ‘73 served as president of the Council on Foreign Relations for twenty years before retiring in 2023, and is now a senior counselor at Centerview Partners, LLC. From January 2001 to June 2003, Dr. Haass was director of policy planning for the Department of State and a principal advisor to Secretary of State Colin Powell. From 1989 to 1993, he was special assistant to President George H.W. Bush and senior director for Near East and South Asian affairs on the staff of the National Security Council. Previously, he served in the Departments of State (1981–1985) and Defense (1979–1980), and was a legislative aide in the U.S. Senate. A Rhodes Scholar, Dr. Haass holds a bachelor's degree from Oberlin College and master's and doctorate of philosophy degrees from Oxford University. He has also received numerous honorary degrees and was a member of the faculty of Harvard University's Kennedy School of Government and Hamilton College. Dr. Haass is the author or editor of fourteen books on American foreign policy, one book on management, and one on American democracy. He is as well the author of a weekly newsletter Home & Away published on Substack. Marcie B. Ries '72 is a retired Ambassador with more than thirty-five years of diplomatic experience in Europe, the Caribbean and the Middle East. She is a three-time Chief of Mission, serving as Head of the U.S. Mission in Kosovo (2003-2004), United States Ambassador to Albania (2004-2007) and as United States Ambassador to Bulgaria (2012-2015). She was a Senior Fellow at the Harvard Kennedy School's Belfer Center for Science and International Affairs from 2020-2021, where she co-authored the report “A U.S. Diplomatic Service for the 21st Century.” She was also co-author of Blueprints for a More Modern Diplomatic Service, published by Arizona State University in 2022. She graduated from Oberlin in 1972 and earned a master's degree from the Johns Hopkins School of Advanced International Studies. Truth to Power airs every Friday at 9pm, Saturday at 11am, and Sunday at 7pm on Louisville's grassroots, community radio station, Forward Radio 106.5fm WFMP and live streams at https://forwardradio.org

Religious Addiction – 1 of 4 This Episode “The High of Righteousness” So it begins, our 4 part interview with Robert N. Minor, PhD Robert Minor holds a Ph.D. from the University of Iowa and has done research in India,Japan, Taiwan, the Near East, and Europe. Besides his interest in history of religions methodology, he […]

Building the Mosaic Dance Theatre Company with Morgiana Celeste Varricchio & Samara Adell Every dance company has its own unique journey and characteristics, from how it was founded to the style of dance it specializes in. Today, we're joined by the Producing Artistic Director and Founder of the Mosaic Dance Theatre Company (MDTC), Morgiana Celeste Varricchio, and the Artistic Director for Dance and Choreographer, Samara Adell. MDTC showcases the vibrant dance and folkloric heritage of the Mediterranean, spanning North Africa, the Middle East, and Southern Europe. Through captivating performances and educational initiatives, MDTC brings to life the region's music, myths, and traditions, preserving and sharing its cultural tapestry. In this conversation, Morgiana and Samara share how they discovered their affinity for Middle Eastern dance, why they felt it wasn't adequately represented in the US, and how they formed the Mosaic Dance Theatre Company. We discuss the many shows they've produced, including their special upcoming 20th-anniversary show, Visions of the Near East, how they manage their creative partnership, and the challenges of running a nonprofit. Tune in to hear the full scope of Morgiana and Samara's beautiful journey, from becoming friends to running a thriving company together! Key Points From This Episode: An introduction to Morgiana Celeste Varricchio and her dance journey. How she became involved with Middle Eastern dance and met Samara Adell. The success of Morgiana's production of Ali Baba and the Forty Thieves. How Morgiana and Samara founded the Mosaic Dance Theatre Company in 2005. Their mission to ensure Middle Eastern Dance was properly represented in the US. An overview of their productions, including their original show, Caravan to Cairo. Their upcoming production, Visions of the Near East Some background on Samara and how she became interested in dance. Her time working in New York and the extensive global touring she did as a dancer. The inner workings of Samara and Morgiana's creative partnership. How they prepare for, plan, rehearse, and arrange all the different elements of their shows. Standout experiences during their two decades with Mosaic. “We both agreed that Middle Eastern Dance was not represented properly in the professional world of dance. It is a very legitimate dance form, but not looked upon that [way] here in the US. It was our mission, then, to bring this dance to the public.” — Morgiana Celeste Varricchio Morgiana Celeste Varricchio is the Producing Artistic Director and Founder of Mosaic Dance Theater Company.  Samara Adell is Artistic Director for Dance & Choreographer of Mosaic Dance Theater Company. For more on this episode, Morgiana, and Samara: Movers & Shapers: A Dance Podcast For the latest, follow us on Instagram & Facebook Support this podcast with a tax-deductible donation! themovingarchitects.org/support  

Watch Call me Back on YouTube: https://www.youtube.com/@CallMeBackPodcastTo contact us, sign up for updates, and access transcripts, visit: https://arkmedia.org/Dan on X: https://x.com/dansenorDan on Instagram: https://www.instagram.com/dansenorArk Media on Instagram: https://www.instagram.com/arkmediaorgFor this special episode of Call Me Back, Dan sat down with two long-time friends, Dina Powell McCormick and Senator Dave McCormick, to speak about their new book, Who Believed in You: How Purposeful Mentorship Changes the World. We also discussed Senator McCormick's work on Israel/Middle East foreign policy. Dina Powell McCormick is a partner senior executive at BDT & MSD Partners and was formerly a partner and member of the management committee at Goldman Sachs. She has served in various roles in government, including Deputy National Security Advisor in the first Trump administration, and a number of senior positions in the White House and State Department of in the George W. Bush Administration. David McCormick is a US Senator of Pennsylvania and Chairman of the Senate Foreign Relations Subcommittee on the Near East, South Asia, Central Asia, Counterterrorism. He is the former CEO of Bridgewater Associates and also served in high-ranking positions in the George W. Bush administration. Dina & David McCormick's new book, Who Believed in You: How Purposeful Mentorship Changes the World: https://a.co/d/0uvZceYORhttps://www.barnesandnoble.com/w/who-believed-in-you-david-mccormick/1144556623?ean=9781400235919CREDITS:ILAN BENATAR - Producer & EditorMARTIN HUERGO - Sound EditorYARDENA SCHWARTZ - Executive Editor, Ark MediaGABE SILVERSTEIN - ResearchYUVAL SEMO - Music ComposerZiv Gedzelman - Additional Research

In this episode we will lean about the life and significant intellectual contributions of George of the Arabs, a Syriac Orthodox bishop who lived from the mid-7th to early 8th century. Serving Arab Christian tribes during the early Islamic period, George was a prolific scholar known for his translations and commentaries on Aristotle, his completion of Jacob of Edessa's Hexaemeron, and various theological and liturgical writings. His work bridged Greek philosophical thought with Syriac intellectual traditions during a time of major cultural and political change in the Near East. As a key figure in this era, George's legacy highlights the continued intellectual exchange across linguistic and religious boundaries. check our online courses: www.twinsbiblicalacademy.com

On this episode, we welcome back to the program, journalist and author, Joshua Hammer who was our guest back on episode 112 in September 2016.  Joshua's career has included serving as Newsweek Bureau Chief in, Nairobi, Buenos Aires, LA, Berlin, Jerusalem and Cape Town.  His work has appeared in the New York Review of Books, The New Yorker, National Geographic and the Smithsonian just to name a few publications. He is a New York Times bestselling author of six books, including The Falcon Thief and The Bad-Ass Librarians of Timbuktu (which we talked about in our last conversation). Joshua's just released and latest book is: The Mesopotamian Riddle: An Archaeologist, a Soldier, a Clergyman, and the Race to Decipher the World's Oldest Writing, published by Simon & Schuster. In the course of the conversation we dive deep into this fascinating book – everything from the Royal Asiatic Society's 1857 Great Cuneiform Challenge and the gentlemen who took part in it, to the difficulty of the digs in the Near East, to the “Assyrian Fever” (as Joshua calls it) that swept London in 1851- 1852, to the origins of the British Museum, to the topic of cultural appropriation of a country or people's national patrimony, and more. In keeping with the theme of the show, should he take a one way ticket back in time, Joshua shared what he would tell scholars and archeologists in the mid 19th century about how their work resonates today.   As for Joshua's own one way ticket destination, it's still to Manhattan in 1967. Do check out Joshua's other books: Chosen by God: A Brother's Journey; A Season in Bethlehem: Unholy War in a Sacred Place; and Yokohama Burning: The Deadly 1923 Earthquake and Fire that Helped Forge the Path to World War II. 

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.

ALSO: Indiana Mail Carriers Protest Efforts to Privatize Postal Service... Pope Francis Returns Home After Extended Hospital Stay... PLUS... Indiana State Senate to Vote on Controversial Immigration LawSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Jack Parsons, Israel, Parson's alleged espionage for Israel, what the allegations did to Parsons' career, Parsons' death, whether Parsons' was murdered, Parsons' interest in Israel, how Parsons' system differed from Crowley's, Babylonian vs Egyptian magic, the discovery of Sumeria, Star Gates, megalithic structures across the Near East as Star Gates, Gobekli Tepe, MerkabahMusic by: Keith Allen Dennishttps://keithallendennis.bandcamp.com/ Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In this week's episode of Madlik Disruptive Torah, we explore how the Torah's legal sections, particularly in Parashat Mishpatim, interact with and transform the legal traditions of the ancient Near East rather than create an original Code of Law. We take this fascinating journey through the lens of Umberto Cassuto, a brilliant biblical scholar whose work has been largely overlooked in modern biblical scholarship.   Background and Context   The Torah is often viewed as an all-encompassing legal code, dictating every aspect of Jewish life. However, Umberto Cassuto, writing in the newly formed state of Israel, presents a revolutionary perspective. He argues that the Torah's laws should be understood in the context of existing legal traditions in the ancient Near East.   Cassuto's approach is groundbreaking. He suggests that to truly understand the Torah's legal sections, we must examine them alongside other ancient legal codes, such as the Code of Hammurabi. This comparison reveals the Torah's unique contributions and its transformative impact on existing legal norms.   Key Insights and Takeaways   1. The Torah as a Responsive Document   Contrary to the idea that the Torah created a legal system from scratch, Cassuto argues that it responds to and builds upon existing legal traditions. This perspective challenges our understanding of the Torah's role in ancient Israelite society.   2. The Religious Nature of Torah Law   While other ancient Near Eastern legal codes were primarily secular, the Torah introduces a religious dimension to law. As Rabbi Adam Mintz points out:   "What's surprising in Judaism is the laws come from God. And the reason for that is because they practice monotheism... Monotheism allows for religious law. Idolatry doesn't allow for religious law."   3. Three Ways the Torah Interacts with Existing Laws   Cassuto identifies three primary ways the Torah engages with existing legal traditions:   - Introducing amendments   - Opposing or invalidating certain aspects   - Confirming and elevating worthy aspects   This nuanced approach shows how the Torah acts as a catalyst for change while acknowledging existing societal norms.   4. The Sanctity of Human Life   One of the most significant innovations of Torah law is its emphasis on the sanctity of human life. Geoffrey, quoting Cassuto highlights this point:   "The Torah wishes to affirm and establish the principle in the name of divine law that human life is sacred, and whoever assails this sanctity forfeits his own life, measure for measure."   This principle leads to more compassionate laws, even for those who have committed crimes.   Challenges and Practical Advice   1. Rethinking Biblical Interpretation   Cassuto's approach challenges us to reconsider how we interpret biblical texts. By understanding the historical and legal context, we gain new insights into the Torah's teachings.   2. Balancing Tradition and Innovation   The Torah's interaction with existing legal codes provides a model for how we can approach societal change today. It shows us how to respect tradition while pushing for ethical improvements.   3. Applying Ancient Wisdom to Modern Challenges   Umberto Cassuto's work offers a fresh perspective on the Torah's legal sections. By viewing them in the context of ancient Near Eastern legal traditions, we gain a deeper appreciation for the Torah's innovative and transformative nature as well as it's limitations. The Torah laws were not meant to replace or undermine all existing norms, customs and social behavior.   This approach provides a model for how religious traditions can respect, engage with and elevate societal norms. It challenges us to think critically about the interplay between religious teachings and secular laws in our own time and in general and in the State of Israel, in particular.   As we continue to grapple with complex ethical and legal issues in the modern world, the Torah's example of building upon existing foundations while introducing higher ethical standards remains profoundly relevant.   To dive deeper into this fascinating topic and hear the full discussion, be sure to listen to the entire episode of Madlik and check out the Sefaria Source Notes https://www.sefaria.org/sheets/626312

Dr. John H. Walton sits down with the Burros to discuss his work on the Old Testament and Ancient Near Eastern Cultures. Dr. Walton is an emeritus professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published over thirty books, dozens of articles and translations, both as writer and editor, including his book, The Lost World of Genesis One.Below is a link to his Amazon books page where you can find all of his works: https://www.amazon.com/stores/author/B001IGOV8CIf you'd like to support this podcast, please visit: www.patreon.com/theburrosofbereaIf you'd like to learn more about us, please visit our website at: www.burrosofberea.comThanks for listening!

The Phoenicians were the most civilized people of the Near East and the greatest businessmen and conduits of culture of the ancient world (e.g., they gave us all the alphabet). Their expansion westward across the Mediterranean, driven by the trade in metal ore, is told in myth, archaeology, and the accounts of the people they impacted (including the Berbers, Etruscans, Greeks and Romans). The Phoenician settlement at Carthage (modern Tunisia) soon became the most powerful and cultured city of the western Mediterranean, their ships dominating trade routes. Conflict thus became inevitable with the Etruscans, Greeks and Romans, which culminated in the three Punic Wars. In the Second Punic War, Hannibal terrorized the Romans like no other enemy they had ever encountered, but in the end the Romans erased Carthage entirely.  Yet Carthage remains eternal: in myth, painting, literature and grand opera. Hannibal, Rome's Nightmare Patrick Hunt will describe how Hannibal, the great Carthaginian general, weaponized nature—making Roman armies cross icy streams, and face fog and dust storms, in his almost two decade war against Rome in Italy starting in 218 BC. Brilliantly defeating multiple Roman legions even when outnumbered, Hannibal's flexible craftiness and ability to get in the minds of his enemy, by employing a staggering arsenal of tactics, are still admired and emulated in modern warfare. It is likely that Roman legions would never have conquered their empire had Hannibal not first schooled Rome in his methods of professional warfare. Even Machiavelli created his famous dictum “better to be feared than loved” based on Hannibal. So it is fatefully ironic that the general who won so many battles, but could not win the war, only wanted Rome to leave Carthage alone. Hannibal's policies ultimately failed when the Romans totally obliterated Carthage in 146 BC. Legendary Carthage Douglas Kenning will illustrate how mythology expresses in narrative the varied ways a people understand themselves and their world. In the case of Carthage we began with the Rape of Europa, which led to the stories of Phoenix and Cadmus, which led to the stories of the Phoenician princess Elissa, which led to the story of Dido and Aeneas as told by Virgil. Few mythic cycles were as important as this one in ancient times, being fundamental to any understanding of Carthaginian values and behavior (e.g., Hannibal casting himself as Hercules) and how the Romans viewed their international role and their foreign policy. And for this reason, few mythic cycles are as important across subsequent Western arts, especially painting and music. Organizer: George Hammond   The Commonwealth Club of California is a nonprofit public forum; we welcome donations made during registration to support the production of our programming. A Humanities Member-led Forum program. Forums at the Club are organized and run by volunteer programmers who are members of The Commonwealth Club, and they cover a diverse range of topics. Learn more about our Forums. Commonwealth Club World Affairs is a public forum. Any views expressed in our programs are those of the speakers and not of Commonwealth Club World Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices

And now for something completely different…Razib Khan, beyond being a fine friend of pod, is an excellent genetic historian. He's written a fascinating article about how Europe once had a burgeoning civilization…thousands of years before history as we know it began. We just haven't understood much about a once thriving continent because these societies were largely wiped out by the people who became “Europeans”. These revelations turn a lot of conventional historical wisdom about ancient history on its head. Quoting Razib: Neolithic Europe was one of Eurasia's most advanced regions 5,000 years ago, nearly on par with the Near East, matching India and surpassing China in material terms. In some domains, like gold-work, Europe was the pioneer. We may have forgotten this Europe, but it was hardly a backwater. It was a central engine of world civilization 5,000 years ago.Through the magic of modern technology, we're getting new insights into this lost world. With increasing clarity, we're also seeing just how brutal human life was in pre modernity. It's not sports or media exactly, but I just had to discuss this all with Razib. I believe it's important information and I can't stop thinking about it. Topics include: * Where everybody came from* How nobody is really from anywhereThanks for reading House of Strauss! This post is public so feel free to share it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.houseofstrauss.com/subscribe

Welcome to Day 2553 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2553 – Old Testament Orientation – The Language, Cosmology, Geography, and Interpretation of the Old Testament– Joshua 1:8 Putnam Church Message – 01/26/2024 Sermon Series: Old Testament Orientation Message 3: “The Language, Cosmology, Geography, and Interpretation of the Old Testament” Last week, we continued our Old Testament Orientation series with ‘The Grand Narrative of the Old Testament.' This week, we will cover the four key themes of language, cosmology, geography, and interpretation from an ancient Israelite perspective and Divine Council Worldview insights. Next week, we will begin to review the various groups of books based on their genre. Opening Prayer Heavenly Father, thank You for the gift of Your Word, which transcends time and culture. As we gather to explore the rich tapestry of language, cosmology, geography, and interpretation in the Old Testament, guide our hearts and minds. Help us see through the eyes of the ancient Israelites, and may this understanding deepen our faith and relationship with You. In Jesus' name, Amen. Introduction Imagine standing on the hills of ancient Israel, gazing at the horizon. The world, as you know it, is filled with tangible signs of God's provision—the rains that water the crops, the stars that mark the seasons, and the sacred land promised by Yahweh. As an ancient Israelite, your understanding of life and faith is profoundly shaped by your language, your view of the cosmos, the land you call home, and how you interpret the laws and stories passed down through generations. Today, we will explore these four key aspects of the Old Testament: The Language of the Old Testament The Cosmology of the Ancient Israelites The Geography of the Promised Land The Importance of Interpretation The Language of the Old Testament The Old Testament was written primarily in Hebrew, a language deeply connected to the culture of the ancient Near East. It's a language of pictures and symbols, where words evoke images and emotions. For example, the Hebrew word ruach means both “spirit” and “wind,” emphasizing the unseen yet powerful presence of God. Object Lesson #1: The Breath of Life (Fan with Ribbons) Bring a small fan or a balloon. As the fan blows or the balloon inflates, explain how the unseen wind represents ruach. Just as the wind is invisible but powerful, so is the Spirit of God moving through creation and history (Genesis 1:2). The earth was formless and empty, and darkness covered the deep waters. And the Spirit of God was hovering over the surface of the waters. Cultural Insight For the Israelites, language wasn't just a means of communication; it was an act of creation and covenant. In Genesis 1, God spoke the universe into existence. The Ten Commandments, spoken by God, weren't just rules—they were a covenant (contract) sealed by His Word. Words carried weight and authority, shaping reality and relationships. But beyond its theological significance, Hebrew also shaped the daily lives of the Israelites. The act of reciting prayers, like the Shema,...

The author(s) of the Book of the Watchers (chapters 1–36 of 1 Enoch) saw the punishment of the rebellious Watchers resulting from the intercession of the four archangels. In chapter 9, Michael, Sariel (or Uriel), Raphael, and Gabriel brought the complaints of humanity to God and accused Shemihazah, Asael (Azazel), and their colleagues of creating the monstrous Nephilim and teaching humanity forbidden knowledge. In response, chapters 10 and 11 describe God's response: He commissioned Sariel/Uriel to go to Noah and tell him to hide himself and reveal that a global deluge was about to destroy everything on the earth. Raphael was told to bind Asael hand and foot and cast him into an opening in the wilderness of Doudael, covering him with darkness until “the day of the great judgment.” This is similar to the punishment of the angels who “left their proper dwelling” in Jude 6, who are “kept in chains under gloomy darkness until the judgment of the great day”—confirming that Jude and Peter (2 Pt. 2:4) were referring to 1 Enoch, since this punishment is not described anywhere in the Old Testament.  Gabriel was tasked with destroying the half-breed “sons of the Watchers” by stirring up “a war of destruction” among them, which echoes the Gigantomachy of ancient Greek religion. Finally, Michael was sent to bind Shemihazah and his colleagues “for seventy generations in the valleys of the earth… until the everlasting judgment is consummated.” Note that in the ancient Near East, “seventy” meant “all of them,” “the complete set,” not a literal number. However many generations there are until the final judgment, that's how long the rebel Watchers will be imprisoned. Sharon's niece, Sarah Sachleben, was recently diagnosed with stage 4 bowel cancer, and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Our new book The Gates of Hell is now available in paperback (https://amzn.to/4esHHgu), Kindle (https://amzn.to/3XR6KnV), and as an audiobook at Audible (https://www.audible.com/pd/The-Gates-of-Hell-Audiobook/B0DCX4YNVZ)! Derek's new book Destination: Earth, co-authored with Donna Howell and Allie Anderson, is now available in paperback (https://amzn.to/3YOHZJE), Kindle (https://amzn.to/3UBG1K5), and as an audiobook at Audible (https://www.audible.com/pd/Destination-Earth-Audiobook/B0DDV1ZC8R?qid=1730562326)! If you are looking for a text of the Book of 1 Enoch to follow our monthly study, you can try these sources: Parallel translations by R. H. Charles (1917) and Richard Laurence (1821) Modern English translation by George W. E. Nickelsburg and James VanderKam (link to book at Amazon)Book of 1 Enoch - Standard English Version by Dr. Jay Winter (link opens free PDF)Book of 1 Enoch - R. H. Charles translation (link opens free PDF) The SkyWatchTV store has a special offer on Dr. Michael Heiser's two-volume set A Companion to the Book of Enoch. Get both books, the R. H. Charles translation of 1 Enoch, and a DVD interview with Mike and Steven Bancarz for a donation of $35 plus shipping and handling. Link: https://bit.ly/heiser-enoch Follow us!• X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Telegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunker• YouTube: @GilbertHouse | @UnravelingRevelation• Facebook.com/GilbertHouseFellowship JOIN US IN ISRAEL! Our next tour of Israel is October 19–30, 2025 with an optional three-day extension to Jordan. For more information and to reserve your place, log on to GilbertHouse.org/travel. Note: Due to schedule conflicts, Doug Van Dorn, Dr. Judd Burton, and Timothy Alberino will join our tour in the spring of 2026. Thank you for making our Build Barn Better project a reality! We truly appreciate your support. If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site! Gilbert House T-shirts and mugs! New to our store is a line of GHTV and Redwing Saga merch! Check it out at GilbertHouse.org/store! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store. Our favorite Bible study tools! Check the links in the right-hand column at www.GilbertHouse.org.

Are you confused and overwhelmed about the wars and conflicts in Palestine, Israel, and the Near East? Robert Nicholson is the President and Executive Director of The Philos Project and shares some needed context and history of the pivotal area. This is a land rich in biblical history and Christians would do well to have some awareness of what is happening in this significant region. Find out more from Robert at the Philos Project: https://philosproject.org/. Listen to every episode of the Dr. Jeff Show wherever you listen to podcasts. For more from Dr. Jeff on YouTube visit http://bit.ly/3flbj2j For more resources from Summit Ministries visit their Resource Library at www.summit.org/resources/

Welcome to Day 2544 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2544 – Old Testament Orientation – What is the Old Testament? Putnam Church Message – 01/05/2024 Sermon Series: Old Testament Orientation Message 1: What is the Old Testament? Last week was the final Sunday of 2024, and our focus was to press forward with a message titled “A Christ-Centered Perspective on the New Year.” This week, we are starting a new series called Old Testament Orientation. Unlike a deep dive into a particular book, this series will be a mile wide and a foot deep. We will take on the mindset of an ancient Israelite and God's plan of redemption for humankind. We will invest the first quarter of 2025 covering an Old Testament Orientation, and the second quarter of 2025 with a New Testament Orientation. Opening Prayer Heavenly Father, we come into Your presence with hearts eager to learn and grow. As we begin this journey through the Old Testament, help us to see Your story of redemption, love, and purpose. Open our minds to understand, and let our hearts be transformed by Your Word. Guide this time together, and may all we do glorify You. In Jesus' name, Amen. Introduction What is the Old Testament? For many, this question stirs thoughts of thick genealogies, ancient laws, or confusing prophecies. Yet, the Old Testament is the foundation of our faith and the beginning of God's grand story. It sets the stage for the New Testament and introduces us to the God who creates, redeems, and sustains. I like the tagline that The Bible Project uses. The Bible is a unified story that leads to Jesus. In both of our series, we will connect this unified story. (Tapestry) The Old Testament is like a vast tapestry, each thread holding a unique story that contributes to the overall masterpiece of God's plan. When we study it, we uncover the deep emotions of loss, hope, and faith. It teaches us that even during the most challenging times, like the Israelites in exile, God's presence is a promise of restoration and love, urging us to keep our eyes fixed on Him. This message will cover three key aspects: The Authorship and Structure of the Old Testament How the Old Testament Was Preserved The Authority and Relevance of the Old Testament Today Let's dive in, not just to gain knowledge, but to deepen our relationship with the Author behind the text. The Authorship and Structure of the Old Testament The Challenge of Anonymous Authorship Most Old Testament books do not name their authors explicitly. For example, Moses is traditionally considered the author of the Torah (Genesis through Deuteronomy), yet his name does not appear in the opening verses. This anonymity reflects the communal and oral culture of the ancient Near East. Story Illustration #1: Imagine a group of people passing down family stories at a campfire. Each storyteller adds vivid details, but the heart of the story remains the same. Similarly, the Old Testament emerged from a culture that valued the collective preservation of truth over individual credit. Story Illustration #2: Consider a seasoned storyteller sitting by the fire, narrating tales of ancient...