Podcasts about Persian

A concise new narrative history of Islam that draws on the transformative insights of recent research to emphasize the diversity and dynamism of the tradition. Today's Muslim world has been experiencing upheaval: legalists and mystics engage in intense debates, radical groups invoke Sharia, Muslim immigrants in the West face prejudice and discrimination, and Muslim feminists advocate new interpretations of the Koran. At the same time, Islam is mischaracterized as unitary and unchanging by people ranging from right-wing Western politicians claiming that Islam is incompatible with democracy to conservative Muslims dreaming of returning to the golden age of the prophet.  Against this contentious backdrop, this book provides a timely new history of the religion in all its astonishing richness and diversity as it has been practiced by Muslims around the world, from seventh-century Mecca to today. Most popular histories of Islam continue to repeat conventional pietistic accounts. In contrast, John Tolan draws on decades of new historical research that has transformed knowledge of the origins and development of the Muslim faith. He shows how the youngest of the three great monotheisms arose in close contact with Jewish, Christian, and other religious traditions in a mixture of cultures, including Arab, Greek, Persian, and Turkish; how Islam spread across an enormous territory encompassing hundreds of languages and cultures; how Muslims have forged widely different beliefs and practices over fourteen centuries; and how Islamic history provides crucial context for understanding contemporary debates in the Muslim world. At a time when much talk about Islam is filled with misunderstanding, stereotypes, and bias, this book provides a fresh and lucid portrait of the continuous and ongoing transformations of a religion of tremendous variety and complexity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A concise new narrative history of Islam that draws on the transformative insights of recent research to emphasize the diversity and dynamism of the tradition. Today's Muslim world has been experiencing upheaval: legalists and mystics engage in intense debates, radical groups invoke Sharia, Muslim immigrants in the West face prejudice and discrimination, and Muslim feminists advocate new interpretations of the Koran. At the same time, Islam is mischaracterized as unitary and unchanging by people ranging from right-wing Western politicians claiming that Islam is incompatible with democracy to conservative Muslims dreaming of returning to the golden age of the prophet.  Against this contentious backdrop, this book provides a timely new history of the religion in all its astonishing richness and diversity as it has been practiced by Muslims around the world, from seventh-century Mecca to today. Most popular histories of Islam continue to repeat conventional pietistic accounts. In contrast, John Tolan draws on decades of new historical research that has transformed knowledge of the origins and development of the Muslim faith. He shows how the youngest of the three great monotheisms arose in close contact with Jewish, Christian, and other religious traditions in a mixture of cultures, including Arab, Greek, Persian, and Turkish; how Islam spread across an enormous territory encompassing hundreds of languages and cultures; how Muslims have forged widely different beliefs and practices over fourteen centuries; and how Islamic history provides crucial context for understanding contemporary debates in the Muslim world. At a time when much talk about Islam is filled with misunderstanding, stereotypes, and bias, this book provides a fresh and lucid portrait of the continuous and ongoing transformations of a religion of tremendous variety and complexity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

A concise new narrative history of Islam that draws on the transformative insights of recent research to emphasize the diversity and dynamism of the tradition. Today's Muslim world has been experiencing upheaval: legalists and mystics engage in intense debates, radical groups invoke Sharia, Muslim immigrants in the West face prejudice and discrimination, and Muslim feminists advocate new interpretations of the Koran. At the same time, Islam is mischaracterized as unitary and unchanging by people ranging from right-wing Western politicians claiming that Islam is incompatible with democracy to conservative Muslims dreaming of returning to the golden age of the prophet.  Against this contentious backdrop, this book provides a timely new history of the religion in all its astonishing richness and diversity as it has been practiced by Muslims around the world, from seventh-century Mecca to today. Most popular histories of Islam continue to repeat conventional pietistic accounts. In contrast, John Tolan draws on decades of new historical research that has transformed knowledge of the origins and development of the Muslim faith. He shows how the youngest of the three great monotheisms arose in close contact with Jewish, Christian, and other religious traditions in a mixture of cultures, including Arab, Greek, Persian, and Turkish; how Islam spread across an enormous territory encompassing hundreds of languages and cultures; how Muslims have forged widely different beliefs and practices over fourteen centuries; and how Islamic history provides crucial context for understanding contemporary debates in the Muslim world. At a time when much talk about Islam is filled with misunderstanding, stereotypes, and bias, this book provides a fresh and lucid portrait of the continuous and ongoing transformations of a religion of tremendous variety and complexity.

A concise new narrative history of Islam that draws on the transformative insights of recent research to emphasize the diversity and dynamism of the tradition. Today's Muslim world has been experiencing upheaval: legalists and mystics engage in intense debates, radical groups invoke Sharia, Muslim immigrants in the West face prejudice and discrimination, and Muslim feminists advocate new interpretations of the Koran. At the same time, Islam is mischaracterized as unitary and unchanging by people ranging from right-wing Western politicians claiming that Islam is incompatible with democracy to conservative Muslims dreaming of returning to the golden age of the prophet.  Against this contentious backdrop, this book provides a timely new history of the religion in all its astonishing richness and diversity as it has been practiced by Muslims around the world, from seventh-century Mecca to today. Most popular histories of Islam continue to repeat conventional pietistic accounts. In contrast, John Tolan draws on decades of new historical research that has transformed knowledge of the origins and development of the Muslim faith. He shows how the youngest of the three great monotheisms arose in close contact with Jewish, Christian, and other religious traditions in a mixture of cultures, including Arab, Greek, Persian, and Turkish; how Islam spread across an enormous territory encompassing hundreds of languages and cultures; how Muslims have forged widely different beliefs and practices over fourteen centuries; and how Islamic history provides crucial context for understanding contemporary debates in the Muslim world. At a time when much talk about Islam is filled with misunderstanding, stereotypes, and bias, this book provides a fresh and lucid portrait of the continuous and ongoing transformations of a religion of tremendous variety and complexity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Regarded as the pinnacle of Persian literature, his works are a household item for Persian-speaking families and read during the Yalda winter solstice festival and Nowruz spring equinox festival. He was also widely known amongst European intellectuals, with even Engels mentioning him to Marx in a letter.   Hafez lived in Shiraz under the waning Mongol Ilkhanate and at his death in 1390, the region was being incorporated into Timur's empire. What more do we know about Hafez's socio-political and cultural context? There are many mythical tales about Hafez. What can we know about his life? The influence of Hafez can't be underestimated. Tell us about his works. And what translations and secondary resources do you recommend? It should be pointed out that there are wonderful illustrated versions including one owned by the Cartier family of jewellers. And finally let's end with a sample and translation.    Further reading Hafez and the Religion of Love in Classical Persian Poetry. Edited by Leonard Lewioshn. Faces of Love: Hafez and the Poets of Shiraz by Dick Davis(partial) Poems from the Divan of Hafiz by Gertrude Bell (partial) The Divan-I Hafiz by Wilberforce Clarke (complete translation)   Ali Hammoud: https://alihammoud7.substack.com/    We are sponsored by IHRC bookshop. Listeners get a 15% discount on all purchases. Visit IHRC bookshop at shop.ihrc.org and use discount code AHP15 at checkout. Terms and conditions apply. Contact IHRC bookshop for details. 

#top .av-special-heading.av-gs9o3p-a60181940547e72684af5c9b08385205{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-a60181940547e72684af5c9b08385205 .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-a60181940547e72684af5c9b08385205 .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 14Daniel 9:1-19 LISTEN HERE Through My Bible – December 14 Daniel 9:1-19 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1214db.mp3 See series: Through My Bible Daniel 9 Daniel's Prayer 1 In the first year of Darius son of Xerxes, [1] who was a Mede by descent and who was made king over the kingdom of the Chaldeans— 2 in the first year of his reign, [2] I, Daniel, understood from the scrolls that, according to the word of the Lord given to the prophet Jeremiah, the number of years it would take to complete the devastation of Jerusalem was seventy years. 3 With fasting, sackcloth, and ashes I turned my face to the Lord God to seek him in prayer and to plead for grace. 4 I prayed to the Lord, my God, and I made confession. Please, Lord, you are the great God, who is to be feared, [3] who keeps the covenant, and who shows mercy to those who love him and keep his commands. 5 We have sinned. We have been guilty. We have acted wickedly. We have rebelled and turned aside from your commands and standards. 6 We did not listen to your servants the prophets, who spoke in your name to our kings, officials, and fathers and to all the people of the land. 7 Righteousness is yours, Lord, but we are filled with shame this day—we the people of Judah, the inhabitants of Jerusalem, and all Israel, both near and far, in all the lands where you have banished them because of the treachery with which they betrayed you. 8 Lord, we are filled with shame—our kings, our officials, and our fathers, who sinned against you. 9 Acts of compassion and forgiveness belong to the Lord our God, even though we have rebelled against him. 10 We did not listen to the voice of the Lord our God by walking according to his laws that he set before us through the hand of his servants, the prophets. 11 All Israel violated your law and turned away by not listening to your voice. So you poured out the curse on us and fulfilled the oath that is written in the Law of Moses, the servant of God, because we sinned against him. 12 God has fulfilled the words that he spoke against us and against our judges by bringing such a great disaster upon us. What was done in Jerusalem has never been done under all of heaven. 13 As it is written in the Law of Moses, all this disaster came upon us, but we did not seek the favor of the Lord our God to turn from our guilt and to gain insight into your truth. 14 Therefore, the Lord watched over the disaster and brought it upon us, because the Lord our God is righteous in everything he does, but we did not listen to his voice. 15 And now, Lord our God, you who brought your people out of the land of Egypt with a mighty hand and who made a name for yourself to this very day, we have sinned, we have acted wickedly. 16 Lord, according to all your righteous acts, let your anger and wrath turn away from your city Jerusalem, your holy mountain, although, because of our sins and the guilt of our fathers, Jerusalem and your people are viewed with contempt by everyone around us. 17 Now listen, our God, to the prayer of your servant and to his plea for grace, and let your face shine upon your desolate sanctuary for your sake, my Lord. 18 My God, turn your ear toward us and listen. Open your eyes and see the desolation that is upon us and the city that is called by your name. No, it is not because of our righteous acts that we are casting our plea for grace before you, but because of your great acts of compassion. 19 Lord, listen! Lord, forgive! Lord, pay attention! Act, and do not delay—for your sake, my God, because your city and your people are called by your name. Footnotes Daniel 9:1 Hebrew Ahasuerus. The later Persian king who had this name is called Xerxes in Esther. Xerxes is the Greek form of this name. The Darius referred to here is either Cyrus the Persian or one of his deputies. Daniel 9:2 In 539 bc Daniel 9:4 Or revered #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

People collect all kinds of things, from baseball cards to Persian rugs. Over the past 40 years, some NASA aircraft have collected dust – grains of dust from beyond Earth. Many of the collection efforts have taken place during meteor showers. That’s included the Geminid shower, which is at its peak tonight. A meteor shower takes place when Earth flies through a trail of particles that were shed by a comet or asteroid. Many of the particles burn up in the upper atmosphere, creating the streaks of light known as meteors. But many more grains are too small to burn up. They float down through the atmosphere. Some of them stop at a height of about 10 miles. And that’s where the research aircraft head. Once there, they open up small boxes that catch whatever is drifting along – pollen grains, parts of bugs, bits of volcanic ash, and even exhaust from rocket engines. Analysis reveals whether the captured particles are from Earth or from outside. The cosmic particles can then be tied to the meteor shower that was under way. And that can tell scientists about the shower’s parent body – a sample-return mission that never leaves Earth. The Geminids are in good view tonight. The meteors are visible from mid-evening on. At its best, the shower might produce a hundred or so meteors per hour. And you don’t need to look in a particular direction to see them – just look up and wait for the fireworks. Script by Damond Benningfield

Ancient Jewish Food in its Geographical and Cultural Contexts: What's Cooking in the Talmuds? (Taylor & Francis, 2025) is the first in-depth study of food in talmudic literature in its geographical and cultural contexts. It demonstrates the sharing of foods and foodways between Jews and their non-Jewish neighbours in the Near East in Late Antiquity. Using both ancient written sources and archaeological evidence, this book sets the foods of the Mishnah and Palestinian Talmud in their Graeco-Roman context, and the foods of the Babylonian Talmud and the ge'onim in their Persian and Arab contexts. It explores practices of food preparation and their contribution to the ancient diet, as well as analysing the relationships between food, status and culture. The rabbinical authors of talmudic literature were more concerned with everyday food than were aristocratic Classical authors; by examining both talmudic sources and archaeological finds, this book paints a new picture of the diet, lifestyle and culture of ordinary people. Ancient Jewish Food in Its Geographical and Cultural Contexts will interest Food Historians as well as students and scholars of Jewish Studies, particularly the period of the Mishnah and Talmud, as well as those dealing with the wider social and cultural history of the Ancient Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Welcome to Podgap.In this episode, Hanieh and Mohsen discuss the theme of friendship—what defines a true friend, how friendships change over time, and why maintaining them requires trust, communication, and healthy boundaries. The conversation also highlights cultural aspects of friendship in Iran and introduces useful Persian expressions related to relationships. Designed for Persian learners, this episode offers clear, natural dialogue, thoughtful questions, and practical language input to support listening comprehension and cultural understanding.Let's begin.If Podgap makes your Persian learning journey easier and more enjoyable, share it with your friends — it truly means the world to us!We'd also love to hear from you: drop us a message anytime at podgapp@gmail.comWant to dive deeper? By joining us on Patreon.com/podgapFull Persian transcriptions of every episodeA glossary & worksheets to practice withPlus extra learning goodies like Persian news, proverbs, vocabulary challenges, videos, and more!Let's keep learning and growing together — one word at a time

Ancient Jewish Food in its Geographical and Cultural Contexts: What's Cooking in the Talmuds? (Taylor & Francis, 2025) is the first in-depth study of food in talmudic literature in its geographical and cultural contexts. It demonstrates the sharing of foods and foodways between Jews and their non-Jewish neighbours in the Near East in Late Antiquity. Using both ancient written sources and archaeological evidence, this book sets the foods of the Mishnah and Palestinian Talmud in their Graeco-Roman context, and the foods of the Babylonian Talmud and the ge'onim in their Persian and Arab contexts. It explores practices of food preparation and their contribution to the ancient diet, as well as analysing the relationships between food, status and culture. The rabbinical authors of talmudic literature were more concerned with everyday food than were aristocratic Classical authors; by examining both talmudic sources and archaeological finds, this book paints a new picture of the diet, lifestyle and culture of ordinary people. Ancient Jewish Food in Its Geographical and Cultural Contexts will interest Food Historians as well as students and scholars of Jewish Studies, particularly the period of the Mishnah and Talmud, as well as those dealing with the wider social and cultural history of the Ancient Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Ancient Jewish Food in its Geographical and Cultural Contexts: What's Cooking in the Talmuds? (Taylor & Francis, 2025) is the first in-depth study of food in talmudic literature in its geographical and cultural contexts. It demonstrates the sharing of foods and foodways between Jews and their non-Jewish neighbours in the Near East in Late Antiquity. Using both ancient written sources and archaeological evidence, this book sets the foods of the Mishnah and Palestinian Talmud in their Graeco-Roman context, and the foods of the Babylonian Talmud and the ge'onim in their Persian and Arab contexts. It explores practices of food preparation and their contribution to the ancient diet, as well as analysing the relationships between food, status and culture. The rabbinical authors of talmudic literature were more concerned with everyday food than were aristocratic Classical authors; by examining both talmudic sources and archaeological finds, this book paints a new picture of the diet, lifestyle and culture of ordinary people. Ancient Jewish Food in Its Geographical and Cultural Contexts will interest Food Historians as well as students and scholars of Jewish Studies, particularly the period of the Mishnah and Talmud, as well as those dealing with the wider social and cultural history of the Ancient Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/food

Haman's wrath against Mordecai and the Jewish people has returned on his own head. On today's episode, Esther continues to represent her people before the king, turning a day of mourning into a day of rejoicing. As we finish Esther we'll be turning back to the historical narrative recorded in the book of Ezra in which we learn of a new Persian king named Artaxerxes. While historians differ, it is believed that Artaxerxes' father is the Ahaseurus from Esther, known more broadly as Xerxes. We are also introduced to the man for whom the book of Ezra is named as he is sent by Artaxerxes to Jerusalem.Esther 9 - 1:05 . Esther 10 - 8:11 . Ezra 7 - 9:06 . Proverbs 31 - 14:46 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

#top .av-special-heading.av-gs9o3p-09aa062d0236e227f6a253feab70ad8c{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-09aa062d0236e227f6a253feab70ad8c .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-09aa062d0236e227f6a253feab70ad8c .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 11Daniel 6 LISTEN HERE Through My Bible – December 11 Daniel 6 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1211db.mp3 See series: Through My Bible Daniel Is Rescued From the Lions' Den 1 It seemed like a good plan to Darius to appoint one hundred twenty satraps over the kingdom. They were to rule throughout the kingdom. 2 Above them there would be three supervisors (Daniel was one of them) to whom these satraps would report, so that the king would not suffer any loss. 3 It came about that this Daniel distinguished himself above the supervisors and satraps, because there was an outstanding spirit in him. So the king intended to promote him so that he would be in charge of the entire kingdom. 4 Then the supervisors and satraps kept trying to find a basis for an accusation against Daniel in regard to his administration of the kingdom. However, they were unable to come up with an accusation or any evidence of corruption, because he was trustworthy and no neglect of duty or evidence of corruption could be found against him. 5 Then these men said, “We will not find any accusation to bring against this Daniel unless we find something against him concerning the law of his God.” 6 So these supervisors and satraps came as a group to the king and said this to him, “Darius, Your Majesty, may you live forever! 7 All the supervisors of the kingdom, the prefects and the satraps, the advisors and the governors advise the king to establish and enforce a decree that prohibits anyone to pray a prayer to any god or person for thirty days except to you, Your Majesty. Anyone who does so will be thrown into the den [1] of lions. 8 Now Your Majesty, please establish the decree and sign a document that cannot be changed, according to the law of the Medes and the Persians that cannot be revoked.” 9 That is why King Darius signed the written decree. 10 Now, when Daniel learned that the document had been signed, he went to his house. It had windows on its upper story that opened toward Jerusalem. Three times each day he would get on his knees and pray and offer praise before his God. He continued to do that, just as he had been doing before this. 11 Then these men came as a group and found Daniel praying and seeking favor from his God. 12 They then went and asked the king about the decree. “Your Majesty, did you not sign a decree that anyone who prays to any god or person for thirty days except to you, Your Majesty, would be thrown into the den of lions?” The king answered, “Indeed I did. The order is established as a law of the Medes and the Persians that cannot be revoked.” 13 Then they responded to the king, “Daniel, who is one of the exiles from Judah, does not pay attention to you, Your Majesty, or to the decree that you signed. Instead, three times each day he is praying his prayers.” 14 When the king heard this report, he was very upset about it, but he was determined to save Daniel. So until sunset he worked hard to rescue him. 15 Then these men came as a group to the king and kept saying to the king, “You know, Your Majesty, that it is the law of the Medes and the Persians that every decree or statute that the king establishes cannot be changed.” 16 Then the king gave the order, and Daniel was brought and thrown into the lions' den. The king said to Daniel, “May your God, whom you serve continually, rescue you.” 17 A stone was brought and placed over the mouth of the pit. The king sealed it with his signet ring and the signet rings of his nobles so that nothing could be changed with regard to Daniel's situation. 18 Then the king went to his palace. He spent the night without food, and no entertainment was brought before him. But he could not sleep. 19 At dawn the king arose as soon as it was light and hurried to the lions' den. 20 As he came near the pit, he cried out in a fearful voice. The king said to Daniel, “Daniel, servant of the living God, was your God, whom you serve continually, able to rescue you from the lions?” 21 Then Daniel spoke with the king. “Your Majesty, may you live forever! 22 My God sent his angel and shut the mouth of the lions. They have not hurt me because he found me innocent in his presence. Also before you, Your Majesty, I have committed no crime.” 23 Then the king was very glad and said that Daniel should be brought up from the pit. So Daniel was brought up from the pit, and he was unharmed because he trusted in his God. 24 The king gave the order, and those men who maliciously accused Daniel were brought and thrown into the lions' den—they, their children, and their wives. They had not reached the bottom of the pit when the lions overpowered them and crushed all their bones. 25 Then King Darius wrote to all the peoples, nations, and languages that dwell in the entire earth:     May your peace and prosperity increase. 26 I give this command throughout my royal dominion:     People should continually tremble and be afraid before the God of Daniel,     because he is the living God, who endures forever.     His kingdom will not be destroyed,     and his dominion is eternal. 27 He rescues and he saves.     He works signs and wonders in heaven and on earth.     So he saved Daniel from the power of the lions. 28 So this Daniel prospered during the reign of Darius, that is, [2] during the reign of Cyrus the Persian. Footnotes Daniel 6:7 Or pit. The term den is retained here because of familiarity. Daniel 6:28 Literally and. It is likely that Darius is another name of Cyrus, but some historians think he was a subordinate of Cyrus. #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

Suenan músicas latinoamericanas, con raíces en Argentina, Haití y Cuba, para continuar por el Mediterráneo, con paradas en Italia, conexión klezmer ucraniana incluida, y en Chipre. Y terminamos con inspiraciones kurdas y persas, completando una senda musical repleta de tesoros recién publicados. Latin American musics resound, with roots in Argentina, Haiti and Cuba, then continuing through the Mediterranean, with stops in Italy, with a klezmer connection from Ukraine, and in Cyprus. And we finish with Kurdish and Persian inspirations, completing a musical path filled with newly released treasures. - Marco Grancelli - La finadita - Camino trunco - Wesli - Rara Petro - Makaya - Omar Sosa - Caribbean movement - Sendas - Ugo Gangheri feat. Ernesto Nobili - 'O scuro - Cordofonie di pace - Malutempu - Radica nigura - Farchinoria - Angelo Baselli, Gianluca Casadei - Soboloevski suite - Fun a vel vos Iz nishto mer / Of a world that is no more: Klezmer treasures from Vernadsky National Library of Ukraine - Michalis Kouloumis - Escape - Displaced dreams - Adir Jan - Medley II - Al mast - Ziya Tabassian - SoufiNameh - SafarNameh 📸 Marco Grancelli

The account of Esther, the Jewish orphan who becomes the queen of Persia, is neither a Cinderella story, nor a how-to guide for righteousness. It does, however, give us a picture of the God who graciously uses broken people to achieve His glorious ends and fulfill His covenant promises. The names that the two Jewish characters operate under, Esther and Mordecai, are not Israelite names, but are instead names that give honor to Persian gods. The book reflects how they operate under this saturation of Persian culture by mentioning the Persian king 190 times while God is never explicitly mentioned. On today's episode we meet Esther, Mordecai, King Ahaseurus, and the self-righteous enemy of God's people: Haman.Esther 1 - 1:02 . Esther 2 - 5:51 . Esther 3 - 11:50 . Esther 4 - 15:42 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

آموزش پوکر حرفه ایآن را که خلق نیکوست تنها نمیگذارندکی بی حریف ماند رندی که خوش قمار استPoker hand analysishttps://linktr.ee/radi_sharkPoker Coaching podcast Farsi persian radi_shark moftbar جلسه کلاس خصوصی آموزش پوکر با رادی Telegramm ➡️ t.me/MoftbarPODCAST LINK:https://podcasts.apple.com/de/podcast/moftbar-persian-poker-podcast-by-radi-shark/id1509454766YouTube :https://www.youtube.com/@MoftbarDiscord:https://discord.gg/PahpvGDShttps://instagram.com/radi_shark.moftbar?igshid=YmMyMTA2M2Y=https://www.bbc.com/persian/iran/2015/10/151016_u07_chamedan_3rd_rad_shark_onlinehttps://open.spotify.com/show/2on6O9bisu6IQtvhJjUbuQ?si=mKAYGOeLTmqPb9N8PNHtWg

This week on Tell Me More, hosts Katy Reed Hodges, Luke Stehr, and Dr. Dennis Wiles celebrate a major milestone—175 episodes of conversations, curiosity, and community! The trio takes a moment to look back on the history of the podcast, remembering its early days, how it has grown, and the countless stories and sermons that have shaped the journey so far.After a bit of well-earned celebration, the hosts dive into Dr. Wiles' sermon from this past Sunday, “Born The King, Ne'er a Prince!” They unpack the rich historical, cultural, and theological backdrop surrounding the birth of Jesus—revealing why the Magi came searching, why Herod trembled, and how ancient expectations all pointed toward a promised ruler unlike any other.Together, they explore:Jewish expectation after the Exile and the longing for a new Son of DavidProphecies like Numbers 24:17 and Daniel 9:25 that fueled Messianic hopeEastern Gentile perspectives, including the Parthian Magi who studied the signsRoman-era anticipation of a coming world ruler from JudeaHerod's political fear, rooted in his fragile claim to the throneThe astonishing moment when the Magi found Jesus and “rejoiced with exceedingly great joy”Dr. Wiles reflects on how all of history—Jewish, Persian, Roman—converged on that single moment in Bethlehem, revealing the profound truth that Jesus was not born to become King… He was born the King.Join the conversation as the hosts celebrate the past 175 episodes and look forward to many more, all while centering the story of the One who reigns over all of history.

NHK WORLD RADIO JAPAN - Persian News at 15:30 (JST), December 09

In this episode, Abdu Murray and Derek Caldwell address two important questions submitted by viewers—one about the origins of Christian belief, and one about sharing the Christian faith with people from different backgrounds.  1. "Is Jesus just a copy of Zoroaster?" We examine the popular claim that Christianity borrowed its key ideas from ancient Zoroastrianism. Did concepts like judgment, resurrection, or a final savior come from Persian religion? We walk through what the historical evidence actually shows and let the scholars speak.  2. "How should we engage people who are more difficult to reach, such as Jews, Muslims, or others who approach faith differently?" We talk about how to have meaningful conversations with people from various worldviews, and how to help your children prepare for the beliefs they will encounter.    In this episode, we mentioned several resources. Here are a few in order of their mention:  -Derek's blog on the Old and New Testaments and Zoroastrianism: https://embracethetruth.org/blog/was-jesus-just-a-zoroastrian-knockoff/  -Edwin Yamauchi's book, Persia and the Bible (Baker, 1996)  -Abdu's conversation with Jewish convert David Shapiro: https://www.youtube.com/watch?v=yzcUHwFu3Dk -Mama Bear Apologetics: https://mamabearapologetics.com/  -Cameron and Stuart McAllister's book, Faith that Lasts (IVP, 2021)  -The Museum of Created Beauty: https://museumofcreatedbeauty.org/   -Xandra Grieme and Ken Boa's Created Beauty series of books (check out Nebulae here: https://a.co/d/2umJIGs).    

#top .av-special-heading.av-gs9o3p-5e97b6b77962b968f3b8eccba4434249{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-5e97b6b77962b968f3b8eccba4434249 .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-5e97b6b77962b968f3b8eccba4434249 .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 08Daniel 3 LISTEN HERE Through My Bible – December 08 Daniel 3 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1208db.mp3 See series: Through My Bible Nebuchadnezzar's Command to Worship His Idol 1 King Nebuchadnezzar made a golden statue. It was ninety feet tall and nine feet wide. [1] He set it up in the plain of Dura [2] in the province of Babylon. 2 King Nebuchadnezzar sent word to assemble the satraps, the prefects and the governors, the counselors, the treasurers, the judges, the magistrates, and all of the rulers of the provinces [3] to come to the dedication of the statue that King Nebuchadnezzar had set up. 3 Then the satraps, the prefects and the governors, the counselors, the treasurers, the judges, the magistrates, and all of the rulers of the provinces assembled for the dedication of King Nebuchadnezzar's statue. They stood in front of the statue that Nebuchadnezzar had set up. 4 The herald called out loudly, “To you peoples, nations, and languages, this command is given: 5 When you hear the sound of the horn, the flute, the lyre, the harp, the triangular harp, the drum, [4] and all kinds of musical instruments, [5] you will fall down and worship the gold statue that King Nebuchadnezzar set up. 6 Whoever does not fall down and worship will immediately be thrown into the blazing fiery furnace.” 7 Therefore, when all the peoples heard the sound of the horn, the flute, the lyre, the harp, the triangular harp, and all kinds of musical instruments, all the peoples, nations, and languages fell down and worshipped the golden statue that King Nebuchadnezzar had set up. The Young Men Remain Faithful 8 At that time, some Chaldeans approached the king and maliciously accused the Jews. 9 They said to King Nebuchadnezzar, “Your Majesty, [6] may you live forever! 10 You, Your Majesty, gave an order that everyone who hears the sound of the horn, the flute, the lyre, the harp, the triangular harp, the drum, and all kinds of musical instruments must fall down and worship the golden statue, 11 and whoever does not fall down and worship will be thrown into the blazing fiery furnace. 12 There are Jews whom you appointed over the administration of the province of Babylon, namely, Shadrak, Meshak, and Abednego. These men do not pay attention to you, Your Majesty. They do not serve your gods, and they do not worship the gold statue that you set up.” 13 Then in a furious rage Nebuchadnezzar said to bring Shadrak, Meshak, and Abednego. So these men were brought before the king. 14 Nebuchadnezzar said to them, “Is it true, Shadrak, Meshak, and Abednego, that you do not serve my gods and that you do not worship the golden statue that I set up? 15 Now, if you are ready, at the time when you hear the sound of the horn, the flute, the lyre, the harp, the triangular harp, the drum, and all kinds of musical instruments, you must fall down and worship the statue I made. But if you do not worship, you will immediately be thrown into the blazing fiery furnace. What god will be able to save you from my hands?” 16 Shadrak, Meshak, and Abednego answered King Nebuchadnezzar, “We have no need to answer you about this matter. 17 Since our God, whom we serve, does exist, he is able to save us from the blazing fiery furnace. So, he may save us from your hand, Your Majesty. [7] 18 But if he does not, you should know, Your Majesty, that we will not serve your gods, and we will not worship the golden statue that you set up.” The Young Men Are Miraculously Saved by God 19 Then Nebuchadnezzar was filled with rage, and the expression on his face changed against Shadrak, Meshak, and Abednego. He said to heat the furnace seven times hotter than it was usually heated. 20 He ordered some men, who were soldiers from his army, to bind Shadrak, Meshak, and Abednego in order to throw them into the blazing fiery furnace. 21 So these men were bound in their coats, their pants, their turbans, and their other clothing, and they were thrown into the middle of the blazing fiery furnace. 22 Because the king's order was urgent and the furnace was extremely hot, those men who carried Shadrak, Meshak, and Abednego were killed by the intense heat of the fire. 23 But these three men, Shadrak, Meshak, and Abednego, who had been tied up, fell into the blazing fiery furnace. 24 Then King Nebuchadnezzar was startled and immediately stood up. He said to his advisors, “Didn't we throw three men, who had been tied up, into the middle of the fire?” They answered the king, “Certainly, Your Majesty.” 25 He said, “Look! I see four men, who are untied and walking around in the middle of the fire, unharmed. What is more, the appearance of the fourth is like a son of the gods.” 26 Then Nebuchadnezzar approached the door of the blazing fiery furnace. He said, “Shadrak, Meshak, and Abednego, servants of the Most High God, come out!” Then Shadrak, Meshak, and Abednego came out from the middle of the furnace. 27 The satraps, the prefects, the governors, and the royal advisors gathered together and looked at these men. The fire had no power over their bodies. Not a hair on their head was singed, their robes were not damaged, and the smell of fire had not stuck to them. 28 Nebuchadnezzar said, “Blessed be the God of Shadrak, Meshak, and Abednego, who sent his angel and saved his servants, who trusted in God and ignored the king's command. They gave up their bodies and did not pay homage or worship any god except their God. 29 So I have issued an order that every people, nation, and language that speaks any blasphemy against the God of Shadrak, Meshak, and Abednego shall be cut to pieces, and his house shall be turned into a pile of rubble, because there is no other god who is able to save like this.” 30 Then the king promoted Shadrak, Meshak, and Abednego in the province of Babylon. Footnotes Daniel 3:1 Literally sixty cubits and six cubits Daniel 3:1 Or in the niche in the city wall Daniel 3:2 The precise distinctions between these Aramaic and Persian titles for government officials are uncertain. Daniel 3:5 Or a type of pipe or bagpipes Daniel 3:5 The identification of some of these instruments is uncertain. Daniel 3:9 Literally O King Daniel 3:17 The translation of this verse is difficult. #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

Main idea:  God's great reversal in Esther points to the greater reversal of the gospel: death becomes life, shame becomes honor, ruin becomes rejoicing. What was meant for death brings life What was meant for shame brings honor What was meant for ruin brings rejoicing Discussion questions 1. Do you find yourself more concerned about maintaining relational peace than speaking of Christ? Why? 2. If someone asked you how Christ reversed your life, what would you say? 3. Mordecai goes from sackcloth to royal robes. How does that picture help you understand your position in Christ? 4. God didn't erase the Persian system; He overruled it. How does this encourage you when you see broken systems today — in government, workplace, family?

When they gazed at the moon, medieval people around the globe saw an object that was at once powerful and fragile, distant and intimate—and sometimes all this at once. The moon could convey love, beauty, and gentleness; but it could also be about pain, hatred, and violence. In its circularity the moon was associated with fullness and fertility. Yet in its crescent and other shifting forms, the moon could seem broken, even wounded.  In this beautifully illustrated history The Medieval Moon: A History of Haunting and Blessing (Yale UP, 2025), Ayoush Lazikani reveals the many ways medieval people felt and wrote about the moon. Ranging across the world, from China to South America, Korea to Wales, Lazikani explores how different cultures interacted with the moon. From the idea that the Black Death was caused by a lunar eclipse to the wealth of Persian love poetry inspired by the moon's beauty, this is a truly global account of our closest celestial neighbour. Ayoush Lazikani is a lecturer at the University of Oxford. A specialist in medieval literature, she is the author of Cultivating the Heart and Emotion in Christian and Islamic Contemplative Texts, 1100–1250, and an associate editor for the Palgrave Encyclopedia of Medieval Women's Writing in the Global Middle Ages. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

When they gazed at the moon, medieval people around the globe saw an object that was at once powerful and fragile, distant and intimate—and sometimes all this at once. The moon could convey love, beauty, and gentleness; but it could also be about pain, hatred, and violence. In its circularity the moon was associated with fullness and fertility. Yet in its crescent and other shifting forms, the moon could seem broken, even wounded.  In this beautifully illustrated history The Medieval Moon: A History of Haunting and Blessing (Yale UP, 2025), Ayoush Lazikani reveals the many ways medieval people felt and wrote about the moon. Ranging across the world, from China to South America, Korea to Wales, Lazikani explores how different cultures interacted with the moon. From the idea that the Black Death was caused by a lunar eclipse to the wealth of Persian love poetry inspired by the moon's beauty, this is a truly global account of our closest celestial neighbour. Ayoush Lazikani is a lecturer at the University of Oxford. A specialist in medieval literature, she is the author of Cultivating the Heart and Emotion in Christian and Islamic Contemplative Texts, 1100–1250, and an associate editor for the Palgrave Encyclopedia of Medieval Women's Writing in the Global Middle Ages. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

When they gazed at the moon, medieval people around the globe saw an object that was at once powerful and fragile, distant and intimate—and sometimes all this at once. The moon could convey love, beauty, and gentleness; but it could also be about pain, hatred, and violence. In its circularity the moon was associated with fullness and fertility. Yet in its crescent and other shifting forms, the moon could seem broken, even wounded.  In this beautifully illustrated history The Medieval Moon: A History of Haunting and Blessing (Yale UP, 2025), Ayoush Lazikani reveals the many ways medieval people felt and wrote about the moon. Ranging across the world, from China to South America, Korea to Wales, Lazikani explores how different cultures interacted with the moon. From the idea that the Black Death was caused by a lunar eclipse to the wealth of Persian love poetry inspired by the moon's beauty, this is a truly global account of our closest celestial neighbour. Ayoush Lazikani is a lecturer at the University of Oxford. A specialist in medieval literature, she is the author of Cultivating the Heart and Emotion in Christian and Islamic Contemplative Texts, 1100–1250, and an associate editor for the Palgrave Encyclopedia of Medieval Women's Writing in the Global Middle Ages. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

When they gazed at the moon, medieval people around the globe saw an object that was at once powerful and fragile, distant and intimate—and sometimes all this at once. The moon could convey love, beauty, and gentleness; but it could also be about pain, hatred, and violence. In its circularity the moon was associated with fullness and fertility. Yet in its crescent and other shifting forms, the moon could seem broken, even wounded.  In this beautifully illustrated history The Medieval Moon: A History of Haunting and Blessing (Yale UP, 2025), Ayoush Lazikani reveals the many ways medieval people felt and wrote about the moon. Ranging across the world, from China to South America, Korea to Wales, Lazikani explores how different cultures interacted with the moon. From the idea that the Black Death was caused by a lunar eclipse to the wealth of Persian love poetry inspired by the moon's beauty, this is a truly global account of our closest celestial neighbour. Ayoush Lazikani is a lecturer at the University of Oxford. A specialist in medieval literature, she is the author of Cultivating the Heart and Emotion in Christian and Islamic Contemplative Texts, 1100–1250, and an associate editor for the Palgrave Encyclopedia of Medieval Women's Writing in the Global Middle Ages. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

When they gazed at the moon, medieval people around the globe saw an object that was at once powerful and fragile, distant and intimate—and sometimes all this at once. The moon could convey love, beauty, and gentleness; but it could also be about pain, hatred, and violence. In its circularity the moon was associated with fullness and fertility. Yet in its crescent and other shifting forms, the moon could seem broken, even wounded.  In this beautifully illustrated history The Medieval Moon: A History of Haunting and Blessing (Yale UP, 2025), Ayoush Lazikani reveals the many ways medieval people felt and wrote about the moon. Ranging across the world, from China to South America, Korea to Wales, Lazikani explores how different cultures interacted with the moon. From the idea that the Black Death was caused by a lunar eclipse to the wealth of Persian love poetry inspired by the moon's beauty, this is a truly global account of our closest celestial neighbour. Ayoush Lazikani is a lecturer at the University of Oxford. A specialist in medieval literature, she is the author of Cultivating the Heart and Emotion in Christian and Islamic Contemplative Texts, 1100–1250, and an associate editor for the Palgrave Encyclopedia of Medieval Women's Writing in the Global Middle Ages. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

When they gazed at the moon, medieval people around the globe saw an object that was at once powerful and fragile, distant and intimate—and sometimes all this at once. The moon could convey love, beauty, and gentleness; but it could also be about pain, hatred, and violence. In its circularity the moon was associated with fullness and fertility. Yet in its crescent and other shifting forms, the moon could seem broken, even wounded.  In this beautifully illustrated history The Medieval Moon: A History of Haunting and Blessing (Yale UP, 2025), Ayoush Lazikani reveals the many ways medieval people felt and wrote about the moon. Ranging across the world, from China to South America, Korea to Wales, Lazikani explores how different cultures interacted with the moon. From the idea that the Black Death was caused by a lunar eclipse to the wealth of Persian love poetry inspired by the moon's beauty, this is a truly global account of our closest celestial neighbour. Ayoush Lazikani is a lecturer at the University of Oxford. A specialist in medieval literature, she is the author of Cultivating the Heart and Emotion in Christian and Islamic Contemplative Texts, 1100–1250, and an associate editor for the Palgrave Encyclopedia of Medieval Women's Writing in the Global Middle Ages. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

اگر برای چیزهای سکسی به این شماره میاین، نیاین. سکسی مخفف «سیم کارت سفید» است و در کنارش اتوبوس‌ها، خودران‌ها و فیلم‌های پورنی که فیسبوکی‌ها گفتن برای مصرف شخصی دانلود کردن. این شماره نه از کارخونه پادکست، که از یک کارگاه خونگی بیرون اومده. متاسفانه براوزر شما از اچ تی ام ال ۵ پشتیبانی نمی … ادامه خواندن "رادیوجادی ۲۰۲ – سکسی‌ها"

Dave is joined by chef, food truck lifer, yakitori operator, and SNIBBS co-founder Daniel Shemtob for a run through hearts, food trucks, and what actually keeps you upright on a greasy kitchen floor. They start with skewers and offal: chicken hearts vs duck and beef heart, a Korean beef-heart “Heart & Soul” taco, tortilla engineering, and why overstuffed tacos are a design flaw. From there it's boiled peanuts, peanut butter nerdery, uncooked cranberry “relish” with horseradish, Thanksgiving recaps from LA, Milwaukee, and beyond, plus British Columbia saffron versus Iranian saffron and how Persian techniques layer saffron, rosewater, and pistachio. Quinn and Dave get into extraction temperatures for mushrooms and saffron, raising kids to eat more than grilled cheese, and where dishes like tofu stroganoff and meat-free mapo tofu do (and don't) earn the original name. In the back half, Daniel breaks down what 15 years on The Lime Truck have really taught him: why most of the money is in catering, how to design menus that can scale up and down, and how easy it is to gross big numbers and still make almost nothing if you don't control labor and food costs. He also walks through the origin of SNIBBS—his own career-changing slip-and-fall, working with an orthopedic surgeon, why chefs need firm soles and a small but real heel drop, and how he ended up building a chef-driven shoe brand backed by people like Nancy Silverton, Andrew Zimmern, and Michael Voltaggio. Hosted on Acast. See acast.com/privacy for more information.

Jawhar Aftabachi was enslaved as a child by the Ottomans in the Black Sea region in the early sixteenth century. He was then sold to the Ottoman admiral Selman Reis, who took him with his fleet to Egypt and Yemen during his wars with the Portuguese; carried, after the admiral's death, by the admiral's nephew Mustafa Bayram to Gujarat on the western coast of India; and finally, when the Mughal army invaded Gujarat in 1534, taken into imperial service along with thousands of Eurasian and Abyssinian slaves. Here he rose to the position of water-carrier for the Mughal Emperor Humayun and chronicled this experience in a remarkable , Persian text called Tazkirah-i Vaqi`at or “memoir of events”. In Slavery in the Early Mughal World: The Life and Thoughts of Jawhar Aftabachi (1520s–1580s) (Oxford UP, 2025), Ali Anooshahr uses Jawhar's life and memoirs as a unique window into slavery, selfhood, and the rise of the early modern Indian Ocean world. Bringing a micro-historical study to a "subaltern Mughal author" offers the opportunity to reassess the history of slavery in South Asia from an original perspective and to reframe the connected history of the early modern world. Jawhar's life shows in vivid detail the eruption of the Mediterranean and Black Sea cultural regions into the Indian Ocean world, shedding light onto the collapse of older bonds of interdependency in the face of impersonal structures of new centralized states, and bearing witness to the process of individualization of people which was experienced not as a triumphalist "rise of the self" but as alienation. Ali Anooshahr is a historian of Mughal India as well as the "Persianate World" during the early modern era. He received his B.A. from the University of Texas at Austin in 1998, and his M.A. (2002) and Ph.D. (2005) from UCLA. He is a Professor of History at the University of California, Davis. His books include The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods (Routledge, 2009), Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions (Oxford, 2018), and (edited with Ebba Koch) The Mughal Empire from Jahangir to Shah Jahan: Art, Architecture, Politics, Law and Literature (The Marg Foundation, March 2019). His research has been supported by fellowships from the Guggenheim Foundation, the Mellon Foundation, and the Hellman Foundations, among others. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Victory didn't end the story; it changed the rules. After Mycale and Plataea, the Persian threat receded, the Aegean opened, and a vacuum pulled Athens, Sparta, and Persia into a new contest—one fought with fleets, diplomacy, and competing visions of security. We walk through the decade that followed 479 BC to show how shattered empires, cautious land powers, and ambitious sea powers redrew the map of Greek politics.We unpack Persia's strategic shift from invasion to consolidation: naval losses that invited Ionian revolts, satraps scrambling to stabilize Lydia and the Hellespont, and a measured pivot to subsidies and envoys that exploited Greek divisions. On the mainland, we contrast Sparta's deliberate restraint—defending the Peloponnese, avoiding distant obligations, and prioritizing social stability—with Athens' awakening to maritime destiny. The Athenian fleet becomes more than defense; it becomes identity, food security, and leverage, soon anchored by the Piraeus and the Long Walls.At the heart of the story sits the Ionian question: who protects the liberated cities when Persian garrisons fall away? Athens answers with ships and treaties that coalesce into the Delian League—a standing alliance promising collective security while granting Athens command of contributions and strategy. We explore how the League funds naval expansion, extends operations to Cyprus and the Hellespont, and slowly turns cooperation into hegemony. Along the way, we track the emerging fault line with Sparta, as allied poleis navigate between land hegemony and sea hegemony, and Persia watches for fractures to widen.By the end, freedom has returned to the Aegean, but unity has not. That paradox—liberation without consensus—sets the foundations for the classical Greek order, Athenian naval supremacy, and the rivalries that will define the fifth century. If power abhors a vacuum, this decade shows who rushed in, why they moved, and how their choices reshaped the world. Subscribe, share, and tell us: which decision mattered most—the Spartan retreat, the Athenian fleet, or Persia's long game?Support the show

Jawhar Aftabachi was enslaved as a child by the Ottomans in the Black Sea region in the early sixteenth century. He was then sold to the Ottoman admiral Selman Reis, who took him with his fleet to Egypt and Yemen during his wars with the Portuguese; carried, after the admiral's death, by the admiral's nephew Mustafa Bayram to Gujarat on the western coast of India; and finally, when the Mughal army invaded Gujarat in 1534, taken into imperial service along with thousands of Eurasian and Abyssinian slaves. Here he rose to the position of water-carrier for the Mughal Emperor Humayun and chronicled this experience in a remarkable , Persian text called Tazkirah-i Vaqi`at or “memoir of events”. In Slavery in the Early Mughal World: The Life and Thoughts of Jawhar Aftabachi (1520s–1580s) (Oxford UP, 2025), Ali Anooshahr uses Jawhar's life and memoirs as a unique window into slavery, selfhood, and the rise of the early modern Indian Ocean world. Bringing a micro-historical study to a "subaltern Mughal author" offers the opportunity to reassess the history of slavery in South Asia from an original perspective and to reframe the connected history of the early modern world. Jawhar's life shows in vivid detail the eruption of the Mediterranean and Black Sea cultural regions into the Indian Ocean world, shedding light onto the collapse of older bonds of interdependency in the face of impersonal structures of new centralized states, and bearing witness to the process of individualization of people which was experienced not as a triumphalist "rise of the self" but as alienation. Ali Anooshahr is a historian of Mughal India as well as the "Persianate World" during the early modern era. He received his B.A. from the University of Texas at Austin in 1998, and his M.A. (2002) and Ph.D. (2005) from UCLA. He is a Professor of History at the University of California, Davis. His books include The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods (Routledge, 2009), Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions (Oxford, 2018), and (edited with Ebba Koch) The Mughal Empire from Jahangir to Shah Jahan: Art, Architecture, Politics, Law and Literature (The Marg Foundation, March 2019). His research has been supported by fellowships from the Guggenheim Foundation, the Mellon Foundation, and the Hellman Foundations, among others. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Jawhar Aftabachi was enslaved as a child by the Ottomans in the Black Sea region in the early sixteenth century. He was then sold to the Ottoman admiral Selman Reis, who took him with his fleet to Egypt and Yemen during his wars with the Portuguese; carried, after the admiral's death, by the admiral's nephew Mustafa Bayram to Gujarat on the western coast of India; and finally, when the Mughal army invaded Gujarat in 1534, taken into imperial service along with thousands of Eurasian and Abyssinian slaves. Here he rose to the position of water-carrier for the Mughal Emperor Humayun and chronicled this experience in a remarkable , Persian text called Tazkirah-i Vaqi`at or “memoir of events”. In Slavery in the Early Mughal World: The Life and Thoughts of Jawhar Aftabachi (1520s–1580s) (Oxford UP, 2025), Ali Anooshahr uses Jawhar's life and memoirs as a unique window into slavery, selfhood, and the rise of the early modern Indian Ocean world. Bringing a micro-historical study to a "subaltern Mughal author" offers the opportunity to reassess the history of slavery in South Asia from an original perspective and to reframe the connected history of the early modern world. Jawhar's life shows in vivid detail the eruption of the Mediterranean and Black Sea cultural regions into the Indian Ocean world, shedding light onto the collapse of older bonds of interdependency in the face of impersonal structures of new centralized states, and bearing witness to the process of individualization of people which was experienced not as a triumphalist "rise of the self" but as alienation. Ali Anooshahr is a historian of Mughal India as well as the "Persianate World" during the early modern era. He received his B.A. from the University of Texas at Austin in 1998, and his M.A. (2002) and Ph.D. (2005) from UCLA. He is a Professor of History at the University of California, Davis. His books include The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods (Routledge, 2009), Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions (Oxford, 2018), and (edited with Ebba Koch) The Mughal Empire from Jahangir to Shah Jahan: Art, Architecture, Politics, Law and Literature (The Marg Foundation, March 2019). His research has been supported by fellowships from the Guggenheim Foundation, the Mellon Foundation, and the Hellman Foundations, among others. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Jawhar Aftabachi was enslaved as a child by the Ottomans in the Black Sea region in the early sixteenth century. He was then sold to the Ottoman admiral Selman Reis, who took him with his fleet to Egypt and Yemen during his wars with the Portuguese; carried, after the admiral's death, by the admiral's nephew Mustafa Bayram to Gujarat on the western coast of India; and finally, when the Mughal army invaded Gujarat in 1534, taken into imperial service along with thousands of Eurasian and Abyssinian slaves. Here he rose to the position of water-carrier for the Mughal Emperor Humayun and chronicled this experience in a remarkable , Persian text called Tazkirah-i Vaqi`at or “memoir of events”. In Slavery in the Early Mughal World: The Life and Thoughts of Jawhar Aftabachi (1520s–1580s) (Oxford UP, 2025), Ali Anooshahr uses Jawhar's life and memoirs as a unique window into slavery, selfhood, and the rise of the early modern Indian Ocean world. Bringing a micro-historical study to a "subaltern Mughal author" offers the opportunity to reassess the history of slavery in South Asia from an original perspective and to reframe the connected history of the early modern world. Jawhar's life shows in vivid detail the eruption of the Mediterranean and Black Sea cultural regions into the Indian Ocean world, shedding light onto the collapse of older bonds of interdependency in the face of impersonal structures of new centralized states, and bearing witness to the process of individualization of people which was experienced not as a triumphalist "rise of the self" but as alienation. Ali Anooshahr is a historian of Mughal India as well as the "Persianate World" during the early modern era. He received his B.A. from the University of Texas at Austin in 1998, and his M.A. (2002) and Ph.D. (2005) from UCLA. He is a Professor of History at the University of California, Davis. His books include The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods (Routledge, 2009), Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions (Oxford, 2018), and (edited with Ebba Koch) The Mughal Empire from Jahangir to Shah Jahan: Art, Architecture, Politics, Law and Literature (The Marg Foundation, March 2019). His research has been supported by fellowships from the Guggenheim Foundation, the Mellon Foundation, and the Hellman Foundations, among others. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Jawhar Aftabachi was enslaved as a child by the Ottomans in the Black Sea region in the early sixteenth century. He was then sold to the Ottoman admiral Selman Reis, who took him with his fleet to Egypt and Yemen during his wars with the Portuguese; carried, after the admiral's death, by the admiral's nephew Mustafa Bayram to Gujarat on the western coast of India; and finally, when the Mughal army invaded Gujarat in 1534, taken into imperial service along with thousands of Eurasian and Abyssinian slaves. Here he rose to the position of water-carrier for the Mughal Emperor Humayun and chronicled this experience in a remarkable , Persian text called Tazkirah-i Vaqi`at or “memoir of events”. In Slavery in the Early Mughal World: The Life and Thoughts of Jawhar Aftabachi (1520s–1580s) (Oxford UP, 2025), Ali Anooshahr uses Jawhar's life and memoirs as a unique window into slavery, selfhood, and the rise of the early modern Indian Ocean world. Bringing a micro-historical study to a "subaltern Mughal author" offers the opportunity to reassess the history of slavery in South Asia from an original perspective and to reframe the connected history of the early modern world. Jawhar's life shows in vivid detail the eruption of the Mediterranean and Black Sea cultural regions into the Indian Ocean world, shedding light onto the collapse of older bonds of interdependency in the face of impersonal structures of new centralized states, and bearing witness to the process of individualization of people which was experienced not as a triumphalist "rise of the self" but as alienation. Ali Anooshahr is a historian of Mughal India as well as the "Persianate World" during the early modern era. He received his B.A. from the University of Texas at Austin in 1998, and his M.A. (2002) and Ph.D. (2005) from UCLA. He is a Professor of History at the University of California, Davis. His books include The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods (Routledge, 2009), Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions (Oxford, 2018), and (edited with Ebba Koch) The Mughal Empire from Jahangir to Shah Jahan: Art, Architecture, Politics, Law and Literature (The Marg Foundation, March 2019). His research has been supported by fellowships from the Guggenheim Foundation, the Mellon Foundation, and the Hellman Foundations, among others. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Listen to award-winning journalist, author, and activist Homa Sarshar as she reflects on her early life in pre-revolutionary Iran and her decades of work documenting the Iranian community in Los Angeles.

Jawhar Aftabachi was enslaved as a child by the Ottomans in the Black Sea region in the early sixteenth century. He was then sold to the Ottoman admiral Selman Reis, who took him with his fleet to Egypt and Yemen during his wars with the Portuguese; carried, after the admiral's death, by the admiral's nephew Mustafa Bayram to Gujarat on the western coast of India; and finally, when the Mughal army invaded Gujarat in 1534, taken into imperial service along with thousands of Eurasian and Abyssinian slaves. Here he rose to the position of water-carrier for the Mughal Emperor Humayun and chronicled this experience in a remarkable , Persian text called Tazkirah-i Vaqi`at or “memoir of events”. In Slavery in the Early Mughal World: The Life and Thoughts of Jawhar Aftabachi (1520s–1580s) (Oxford UP, 2025), Ali Anooshahr uses Jawhar's life and memoirs as a unique window into slavery, selfhood, and the rise of the early modern Indian Ocean world. Bringing a micro-historical study to a "subaltern Mughal author" offers the opportunity to reassess the history of slavery in South Asia from an original perspective and to reframe the connected history of the early modern world. Jawhar's life shows in vivid detail the eruption of the Mediterranean and Black Sea cultural regions into the Indian Ocean world, shedding light onto the collapse of older bonds of interdependency in the face of impersonal structures of new centralized states, and bearing witness to the process of individualization of people which was experienced not as a triumphalist "rise of the self" but as alienation. Ali Anooshahr is a historian of Mughal India as well as the "Persianate World" during the early modern era. He received his B.A. from the University of Texas at Austin in 1998, and his M.A. (2002) and Ph.D. (2005) from UCLA. He is a Professor of History at the University of California, Davis. His books include The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods (Routledge, 2009), Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions (Oxford, 2018), and (edited with Ebba Koch) The Mughal Empire from Jahangir to Shah Jahan: Art, Architecture, Politics, Law and Literature (The Marg Foundation, March 2019). His research has been supported by fellowships from the Guggenheim Foundation, the Mellon Foundation, and the Hellman Foundations, among others. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices

Repaso libre a la Transglobal World Music Chart de este mes, confeccionada a través de la votación de un panel de divulgadores de las músicas del mundo de todos los continentes, del que los hacedores de Mundofonías somos cocreadores y coimpulsores. Resuenan músicas de raíces húngaras, brasileñas, persas, libanesas, galesas, tuaregs, congoleñas y algo de afrobeat hecho en Norteamérica. El número uno es para la mauritana Noura Mint Seymali. Our loose overview of this month’s Transglobal World Music Chart, created through the voting of a panel of world music disseminators from all continents, of which the makers of Mundofonías are co-creators and co-promoters. Hungarian, Brazilian, Persian, Lebanese, Welsh, Tuareg and Congolese rooted music resonates, along with some Afrobeat made in North America. Number one goes to the Mauritanian Noura Mint Seymali. - Veronika Varga - Álmodj szépet - True picture - Sessa - Roupa dos mortos - Pequena vertigem de amor - Mehrnam Rastegari - Kabouki - Dislocated pulse - Sanam - Hadikat al ams - Sametou sawtan - Cerys Hafana - Angel - Angel - Hamouna Isewlan - Lamna laḥla - Təlle talyaḍt - Syran Mbenza - Niekese maneno - Rumba Africa - Antibalas - Lo life - Hourglass - Noura Mint Seymali - Lehjibb - Yenbett - (Noura Mint Seymali - Lebleida - Yenbett) 📸 Noura Mint Seymali (Malika Diagana)

When Yaakob heard that his brother, Esav, was approaching with a militia of 400 men, he offered an impassioned prayer to G-d, begging for help. He cried, "Hasileni Na Mi'yad Ahi Mi'yad Esav" – "Save me, please, from my brother, from Esav" (32:12). A famous insight into this verse was offered by the Bet Ha'levi (Rav Yosef Dov Soloveitchik of Brisk, 1820-1892), one which is worth our while to review and ponder. The Bet Ha'levi noted that Yaakob asked G-d to protect him from both "Esav" and from "my brother." Of course, these seem to be one and the same. But the Bet Ha'levi explains that this refers to two different threats that Yaakob feared. The first and more obvious threat was that posed by "Esav" – the violent, evil man who hated Yaakob for having taken his blessing, and sought to kill him. Esav's hostility and violent character posed a clear and present danger. But Yaakob also feared the opposite prospect – that Esav would come as "my brother," with love and affection. This, too, presented a danger, albeit a much different form of danger – a spiritual danger. When the gentile nations treat us as "brothers," inviting us to closely interact with them, we risk becoming like them, of exchanging our traditional beliefs, values and practices for their culture. Whereas "Esav" threatens our physical existence, "my brother" threatens our spiritual existence. The Gemara tells that King Ahashverosh despised the Jews no less than Haman. When Haman presented to the king his idea to annihilate the Jews, and offered to pay for it, Ahashverosh responded that to the contrary, he would pay Haman to do this, because he wanted the Jews killed. The Gemara draws an analogy to a person with a large mound of dirt on his property which he wanted to get rid of, and he is approached by another person who has a large hole on his property which he wished to fill. The person with the hole in the ground offers to pay the other person for his mound of dirt – but the one with the mound of dirt is prepared to pay him to remove it. Likewise, Haman was willing to pay Ahashverosh to annihilate the Jews, but Ahashverosh was prepared to pay Haman to get rid of them. But when we read the Megilla, we do not get the impression that Ahashverosh disliked the Jews. To the contrary, he invited them to his feast, and they happily participated. In truth, however, this was no less sinister a plot than Haman's plan to murder the Jews. Haman approached the Jewish People as "Esav," whereas Ahashverosh approached them as "my brother," inviting them to assimilate and embrace the Persian culture, values and lifestyle. Returning to the story of Yaakob and Esav, the Torah tells that when they finally reunited, Esav embraced Yaakob and kissed him. However, one view in the Midrash, as Rashi (33:4) cites, explains that Esav first tried to bite Yaakob's neck. Hashem performed a miracle, making Yaakob's neck hard as marble, such that Esav's teeth could not penetrate it. Esav then kissed him. He at first tried to hurt Yaakov with hostility and violence, and when this failed, he resorted to the tactic of "my brother," by showing love and affection, hoping to lure Yaakob away from his beliefs and values. We must stand guard against both dangers. In a time of growing antisemitism, we must of course remain vigilant and take appropriate measures to protect ourselves. No less importantly, however, we must protect ourselves from the lure of assimilation. The United States offers us freedom and equality, treating us no differently than any other group in this country. This is, undoubtedly, a wonderful blessing for which we must be grateful, as it has allowed us to build communities such as ours and practice our religion without fear. At the same time, however, the freedoms have wrought a spiritual catastrophe, pulling a frighteningly high percentage of Jews away from their heritage. The American Jew's freedom to fully participate in American culture and society entices him to abandon his traditions in favor of the values and lifestyle of the people around us, and too many have fallen prey to this temptation. We need to ensure that our enjoyment of the wonderful freedoms granted us by this country does not result in our rejection of our traditions. And we do this through our community institutions, through our schools, synagogues, yeshivot and programs, which help solidify our identity as Torah Jews, an identity that we continue to wear with pride and conviction even as we participate in and interact with the general society.

Does this remind you of your culture?

NHK WORLD RADIO JAPAN - Persian News at 15:30 (JST), December 02

Did 300 Spartans really stand alone against King Xerxes and the entire Persian army? Listen in as Brandon goes DOWN THE RABBIT HOLE on the Battle of Thermopylae.Email: downtherh@protonmail.com

Participants: John Steppling, Ray Hosseini, Jennifer Matsui, Hiroyuki Hamada, and Dennis Riches. Topics covered: A.I. demands massive nuclear power expansion, the A.I. bubble, Persian-language Western entertainment in Iran, the impact of Israel's war on Iranian consciousness, Yukio Mishima's impact on Japanese culture, Japan becomes the attack dog against China, what's fascinating about “Landman” and its exposition of the oil industry. See Aesthetic Resistance on Substack for the links related to this episode. Music track: “All Going Out and Nothing Coming In” by Bert Williams (public domain, recorded in 1901).

A Day of Distinction Please turn to Malachi 3:13-18. That is on page 955 in the Pew Bibles. We are in the home stretch of Malachi. Next week will be our last sermon. By the way, Malachi has often been used for an Advent series. It is the last book of the Old Testament, and, as we saw 2 weeks ago, it promises that the Messiah will come soon. Next week will be another advent prophecy. Our sermon this morning concludes the pattern of (1) God's accusation, (2) the people questioning God, and (3) the Lord explaining. After that, we will we hear a surprising turn. There were some who did fear the Lord and responded to him. Listen for the contrasts between those who questioned the Lord, and those who feared him. Reading of Malachi 3:13-18 Prayer How do you justify sin in your life? I know that question presupposes an understanding of sin. I'm simply referring to breaking God's commands as he has revealed in his Word. ·      Do you find yourself saying, “well, this is a small thing. It doesn't really matter.” ·      Or, “everyone else does it, so what's the big deal.” ·      Or “At least I'm not as bad as he or she is.” ·      Are you tempted to make the ends justify the means? You think, “well, the results will be good, so it doesn't matter how I get there.” ·      Or maybe you are angry with God or wonder if he is even there? You think, “why does it even matter?” ·      Maybe you have been sinned against and therefore are tempted to respond likewise. ·      Or do you think that nobody will know. ·      Or do you tell yourself, “It feels right, how can it be wrong?” How do you justify sin? Really, the more important question is, will you respond to God's Word? These verses give us a contrast between two responses. 1. Those who justify and continue in their sin and 2, those who repent and respond. All throughout Malachi, we've seen different ways that the priests and the people have justified their sin. Often it was about their situation. They were poor and didn't want to bring their unblemished male animal to offer at the temple or bring their required tithe. Or they didn't love their spouse anymore, so why not get a divorce. Why not marry someone who didn't know Yahweh if they could get ahead economically. Based on their experience, they didn't even believe that God was just, so why did it matter what they did or didn't do. Verses 13-15 are the climax to their dismissal of God and how they justified their sin. The Lord said, “your words have been hard against me.” And they asked once again, “how” “How have we spoken against you?” And the Lord responds… you have said, , “it is vain to serve God. What is the profit of keeping his charge?” They didn't see any value in continuing to honor God. Why bother? It was so bad they didn't even want to mourn before the Lord because of their situation. They had gotten to the place where they weren't even sure God existed. In verse 15, we learn they'd been saying that “the arrogant were blessed.” “Evildoers not only prosper, …but they put God to the test and they escaped.” In other words, good things were happening to bad people. Why would God allow that and leave them to flail in their situation? You see, the people were feeling despondent. They didn't think God cared about them. In fact, to them, God seemed to care more about their enemies. And so, they responded by not caring themselves. They didn't care about God, and they didn't care about his commands. They felt defeated and wondered if God was even paying attention. Do you ever feel that way? You see other people seemingly doing well or prospering. Many of whom you don't believe should be prospering. And you are struggling with health or with finances or in relationships or in a career. And it brings you to a place of despondency - hopelessness and asking why. I've found that in those moments, I have been very susceptible to temptation. You know, you get down about something and feel discouraged and disconnected from the Lord. And then, you wonder if trying to honor God is even worth it. Just like the people were saying, it is vain… you know, it seems worthless to pursue the Lord. You then ask yourself, why not just do what I want? Why not just take matters into my own hands? And then, you do. That's exactly what the exiles who were back in Jerusalem were doing. They justified their sin. More and more, they rejected God. It was like a downward spiral of complacency and disillusionment that was leading them away from God. Instead of drawing closer to God, they were pulling away from him. Instead of seeking to honor him, they were dishonoring him. And then along came Malachi, the prophet. And he spoke God's very words to them. You have done this, and this, and this. You have questioned my justice. In your hearts and in your actions, you have walked away in defiance from my commands. You have been faithless. I think of all the accusations that the Lord has leveled against them, calling them faithless was perhaps the worst. They no longer trusted in the God who loved them, as he had just reminded them. What would they do? Really, they were at an inflection point. They were at a fork in the road. God had just called them to return to him. The question is, would they return? Would they renounce their ways and their thoughts against the Lord and return? The Lord's arms were open for them to come back to him. The question was, would they before it was too late? You know, I love our church family. I love you. We love each other and we love our neighbors. And I believe that each of us honestly want to honor the Lord in our lives. I know my glasses are a little rosy. But I know that there are secret sins in this room. There are dark closets. There's heart adultery, for sure, but statistically speaking, there's likely actual adultery happening, too. Other sexual sin as well. There's also a range of anger and prejudice and heart idols that turn our attention away from the Lord. Some sin we are blind to, but other sin we simply justify. It may be hidden from one another, but it is not hidden from God. Let me ask, How have you been responding to God's word in Malachi? It's been pretty intense. Have you felt convicted and have you been responding to the Lord in repentance and faith? …Have you renewed yourself to pursue the Lord and his commands? Will you forsake them and turn your heart back to the Lord? What would they do and what will you do? And that brings us to verse 16. This is the first time, in the entire book of Malachi, that we are given a glimmer of hope.. in regard to their hearts. Verse 16 – “then those who feared the Lord spoke with one another.” It's talking about people who with reverent awe and faith submitted themselves to the Lord. They were there. One question that people disagree about is whether this is a totally separate group from the Israelites who had been questioning God. Or whether some of those who had been questioning God repented and returned to him. Most think that it is one or the other. But I think what is more likely is that it's both. God has always had his remnant from among the people. But God also draws people away from their sin and back to him. Malachi was prophesying God's very Word. Of the thousands who had returned to Jerusalem, certainly there were some who upon hearing God's word, repented and returned as he had called them. We don't know for sure, but whatever the makeup of this group, the point is that there were some who by faith reverently trusted God… and as it says, sought to serve him. We don't even know what their conversation was about, but we are told that whatever it was God was pleased. They had in some way affirmed God's word and encouraged each other in that affirmation. And, they esteemed God's name. Rather than questioning God, they exalted the Lord God. This is God's very Word. Will you hear and respond to it by faith? Or will you react in defiance against it? What will you do? I want to take a brief tangent. Some of you will know this. The Protestant Reformers were very concerned NOT to bind someone's conscience. You know, someone's internal sense of right and wrong and truth and error. Martin Luther in his famous speech at the diet of Worms said that to go against one conscience is neither right nor safe. When we hear that, it's easy, I think, to mistakenly apply our culture's understanding of conscience. We might think Luther meant that we should never tell someone that what they believe or do is right or wrong. But that is not what Luther nor John Calvin nor the other Reformers meant. They meant that only the Word of God should bind someone conscience. Luther even said in that same speech, “my conscience is bound by the Word of God.” The Roman Catholic church was trying to bind the conscience of people to believe things that were contrary to Scripture. That is what they were opposed to. The Reformers believed that our consciences are marred by sin. Even as redeemed people, we need to submit our minds and hearts to God's word so that our inner sense of moral right and wrong will be transformed to God's standard. We absolutely can and should challenge one another. When we see a brother or sister do something or believing something contrary to God's Word, we should call it out in love. That is not wrongly binding someone's conscience; rather, it is directing someone's conscience to God's Word. Some churches and Christians today will justify lifestyles and beliefs so as not to constrain someone elses conscience. Some will say, “my conscience is clear,” as if their conscience is the final moral authority rather than Scripture. No, rather, as we each mature in our faith and in our knowledge of God's Word, our conscience will become more and more aligned with God's standard and THUS sensitive to the prompting of the Holy Spirit. Our conscience should never replace what God has revealed in his Word. I bring this up because it is a common way to justify sin today – to appeal to a “clear conscience” even when it contradicts Scripture. Ok, back to Malachi 3 – the conscience of these people who feared the Lord were captivated by God through his Word. God had either convicted them of their sin and they repented and returned… or they has been in the minority, as a remnant, faithful to God and his Word all along. Likely, as I mentioned, both. And because they feared the Lord, God wrote their names and their faithful works in his book. It's called here the book of remembrance. A common practice at that time was for kings to write down significant events and significant people. It was their history. In fact, Persian kings were meticulous at this task. They preserved their records in the royal archive. Remember, it was the Medo Persians who, at this time, ruled over the region. So, this reference to the Lord keeping a book would have been understood even beyond the Israelites. The point is that God would not forget them. He would not forget his remnant who fixed their hearts and minds on him. Who esteemed his name. They shall be mine, he says. By the way, there is a little tiny phrase there in verse 17 that has huge significance. It's the phrase “in the day.” Do you see it? “In the day,” it says, “when I make up my treasured possession, I will spare them.” It is looking forward to the judgment day. It's looking forward to that day when God, in Christ, will fulfill his just judgment. That day will happen when Christ comes to judge. For us, we know that the final judgment will come when Jesus returns. In his first coming, Jesus came to save – he came to bring salvation. In his second coming, he will come for the final judgment. And on the day when Christ comes to judge, God will make his people his treasured possessions. I love that description. They had feared the Lord and honored him… and God wrote their names down in his book of life. We all have treasured possessions. If your house or apartment is on fire, what are the things that you would want to risk your life and run back in to save? Certainly, family members. Maybe a pet. Maybe your great great grandmother's pendant. Or maybe that jersey signed by your favorite athlete or coach. I'm not telling you to run back into your house for things. Let the firemen do that. But on that day, those who fear God and keep his commandments will be God's treasured possession. He will save them. That phrase “treasured possession” is a reference back to Mount Saini. God had rescued his people from slavery in Egypt. He had brought them across the Red Sea. He was about to give them his commandments, and he says, and listen to this… “if you will indeed obey my voice and keep my covenant, I will make you my treasured possession among all people of the earth.” In Malachi, at the end of verse 17, Lord says that he will “spare them as a man spares a son who serves him.” Back when I was about 14, my sister and I wanted to surprise our parents and clean the garage. Isn't that very nice.  However, there was still a car in the garage. So, I told my sister, ok, you get in the car. I'll push it back, and as soon as it gets out of the garage, put it into gear. It was a manual transmission. Every time my parents parked the car, they would put it in gear, so I thought it was like a parking brake.  So, I pushed the car out of the garage, but when my sister tried to put it in gear, it wouldn't go. Neither of us thought about the brake pedal. Well, our driveway was sloped, so the car started to pick up speed, and I was running alongside of it, but my sister couldn't stop it. Then the steering wheel locked up. We were both panicking. Then the car smashed into the stone wall next to our driveway. We both thought, oh no, we're going to get in big trouble with our dad. But when he got home, he wasn't angry at all. No, he was just glad we weren't hurt. We were spared. But I can tell you, if we had been one of his employees, the story would have ended differently. You see, a father spares a son. A father loves his children. They are his treasured possession. God the Father has done the most amazing thing for those who fear and honor him. He has spared them from his judgment. And he's done that by not sparing his only Son. God has rescued us from the fire of his wrath by sending his only son who endured his wrath on our behalf. And because of it, on that day, on that judgment day, God will spare his children. To put it in terms of Jesus first and second coming. God sent his son, Jesus Christ, into the world, to be judged so that when he comes again as judge, those who fear and serve him will not be judged. All of this has all been leading up to verse 18. On that day, there will be a distinction, it say, between the righteous and the wicked. By the way, let me mention, this is like a two-part sermon. Malachi 4 continues explaining what will happen on that day. I've titled today's sermon A Day of Distinction. Next week will be A Day of Deliverance. So, we won't spend any more time on that coming day. But come back next week to hear about the “sun of righteousness.” Rather, we'll spend the rest of our time today on the distinction spoken of in verse 18. At the heart of the distinction is whether someone fears and serves God. The first words at the beginning of 18 are pretty telling. It says, “Then once more… you will see the distinction between the righteous and the wicked” Malachi's entire prophecy has focused on (1) how God's people had walked away from him in disobedience. And (2) how he calls them to return to him in faithfulness in their words and actions. Those who did not return are included in verse 18 with the wicked. Those who did return are included with the righteous. The two words used to describe the righteous are those who fear and serve the Lord. Fear in verse 16, which we already discussed, and the word serve, here in verse 18. Let me put it this way: At the heart of serving the Lord is a heart that fears the Lord with reverence and awe. Those two distinguishing marks cannot be separated. There is no fearing the Lord without serving him. …AND, no one truly serves the Lord without fearing him. When someone comes to fear the Lord, they will desire to honor him in their lives. Let me put this in some New Testament terms. ·      True faith in Christ will result in the fruits of righteousness. ·      Or as James put it, faith without works is dead. Our works, meaning our obedience to God's Word, testifies to our faith in him. Works do not lead to faith, faith leads to works.·      Or as the Apostle Paul put it in Romans 6 “Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” To use theological terms. We are justified in Christ. We receive Jesus' righteousness by faith in him which leads to sanctification in our lives. More and more through God's Spirit, we die to sin and live to righteousness. So, fearing and serving the Lord IS faith and works which IS trusting and obeying God. It describes the righteous. The wicked do not fear the Lord nor honor him. They do not hear his Word. They do not return to him. Rather, they have rejected the Lord by dishonoring him in all his ways… including, of course, they ways that Malachi had prophesied. They questioned God… and to bring this back around, they justified their sin. As they said up in verse 14, “it is vain to serve God.” In closing, we all struggle with sin, but let me ask: As you search your heart, do you fear the Lord by faith in Christ? Are you seeking, by God's Spirit, to hear God's Word, see your sin, and respond by serving and honoring him? If you are, then on that day, God in Christ will spare you as a father spares a son. If that does not describe your life, then God is saying to you, “return to me.” No longer justify your sin but fear me and honor me. Come to me by faith in Christ. And when you do, the Lord says, you will be my treasured possession. On that day, may we all be described as the righteous. Not because of our righteousness, but because of the righteousness of Christ. A righteousness that we receive by faith AND which we demonstrate by serving and honoring him.

Hello and welcome to a new episode of Podgap!Today, we're talking about a topic that affects millions of people in Iran and in many other countries around the world: air pollution.In this episode, Hanieh and Mohsen discuss why air pollution happens, how it affects daily life, and what factors—like traffic, old vehicles, factories, drought, and dust storms—make the situation worse.They also explain some useful vocabulary related to the environment and talk about how people and the government are trying to deal with this problem. And of course, they invite you to think about your own country: Do you experience air pollution or drought where you live?So, stay with us, listen carefully, and enjoy learning Persian while exploring one of the most important environmental issues in Iran today. Let's get started!If Podgap makes your Persian learning journey easier and more enjoyable, share it with your friends — it truly means the world to us!We'd also love to hear from you: drop us a message anytime at podgapp@gmail.comWant to dive deeper? By joining us on Patreon.com/podgapFull Persian transcriptions of every episodeA glossary & worksheets to practice withPlus extra learning goodies like Persian news, proverbs, vocabulary challenges, videos, and more!Let's keep learning and growing together — one word at a time

Huda Smitshuijzen AbiFarès interviews Iranian-American visual artist Golnar Adili on her journey from architecture to teaching and practicing visual arts. They discuss her work that transgresses borders and definition and how she uses the Perso-Arabic script and language as material for artistic exploration. Golnar talks about her love for science and art and how architecture brought these two passions together. She also discusses her first research trip to Tehran to investigate (free)inside/(controlled)outside spaces and what these notions represent in that particular cultural context, which was her starting point into becoming an artist. The research is concluded with a book of photographs entitled: "Tehran, A Landscape of Compressed Freedoms." Through the discussion, they unpack the relation between her work, her personal family history and experiences of living in diaspora, and her work as an artist and designer. They further explore these concepts in her other projects delving into her collage techniques and books arts projects. Golnar explains how her heart-language, Persian, plays a central role in her work, taking lyrical Persian poetry and making it contemporary through the design of the letterforms and the use of material. She discusses how gender has informed her work and how it compelled her to express small intimate stories of women (in her family) in her work. In her work she formally manipulates physical and visual material to convey emotions going by the Persian saying: "What comes from the heart, sits on the heart." The conversation is concluded with a brief talk about her teaching at both the Parsons School of Design (with college students) on one hand and children middle-schoolers on the other, and how her teaching assignments relate to her own work and explorations: straddling two and three dimensions, and exploring materials and techniques of image-making. Golnar Adili is one the visual artists and graphic women featured in the book, Revealing Recording Reflecting: Graphic Women from Southwest Asia and North Africa (Amsterdam: Khatt Books, 2024). FOLLOW & RATE KHATT CHRONICLES:» Apple Podcasts: https://podcasts.apple.com/us/podcast/khatt-chronicles-stories-on-design-from-the-arab-world/id1472975206» Spotify: https://open.spotify.com/show/3ATH0MwO1tIlBvQfahSLrB» Anghami: https://play.anghami.com/podcast/1014374489THIS SERIES IS PART OF THE AFIKRA PODCAST NETWORK Explore all episodes in this series: https://www.youtube.com/playlist?list=PLfYG40bwRKl5mMJ782dhW6yvfq0E0_HhAABOUT AFIKRAafikra | عفكرة is a movement to convert passive interest in the Arab world to active intellectual curiosity. We aim to collectively reframe the dominant narrative of the region by exploring the histories and cultures of the region – past, present and future – through conversations driven by curiosity.

When Alexander the Great conquered Egypt bloodlessly in 332 BC, he was welcomed as a liberator after a period of Persian domination. Establishing cities like Alexandria and Philadelphia, his short life meant that the double-crown passed shortly to one of his most trusted generals, Ptolemy I Soter, kicking off a 300-year reign of Greek-Macedonian leadership over the ancient country.But times were changing during that three century period, with the power of Greece ebbing and a new superpower, Rome, emerging across the Mediterranean Sea. By the time that Ptolemy XII was securing the Egyptian throne for his children, Cleopatra VII and Ptolemy XIII, Julius Caesar was large and in charge well beyond Italy, and took a keen interest in the troubles the two co-pharaohs were having. It turns out things between the young rulers were worse than even Caesar expected, with the two factions in armed rebellion against each other. Ptolemy XIII made the choice to attack Caesar and Cleopatra in Alexandria, and subsequently died in the Battle of the Nile.There was romance between Caesar and Cleopatra that produced a child, but upon Caesar's death, Cleopatra had to once again take a look at the power dynamics of the world around her to preserve her kingdom and her dynasty. The Roman general Mark Antony fit the bill as both a strategic partner and lover - for a time, anyway.Listen ad-free at patreon.com/trashyroyalspodcast.To advertise on this podcast, reach out to info@amplitudemediapartners.com.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In a Katie Halper Show exclusive, journalist Matthew Petti discusses for the first time, his reporting on Jeffrey Epstein, Israel, Qatar, Tom Barrack, Trump's Middle East envoy, and Sultan bin Sulayem, a very powerful Dubai businessman tied to the royal family and more. Then Katie gets an update from Zeyad Kadur about his nephew Mohammed Ibrahim, a 16 year old American Citizen who is languishing in an Israeli prison where he has been kept since early 2025. For the full discussion, please join us on Patreon at - https://www.patreon.com/posts/patreon-full-143899463 Links for Mohammed Ibrahim: Institute For Middle East Understanding Policy Project: https://www.imeupolicyproject.org/newsletters/lawmakers-call-on-trump-admin-to-free-mohammed-ibrahim-from-israeli-detention CAIR and CAIR-FL Urgent Action Alert: https://secure.ngpvan.com/DYkFiy0PwEiVEvRJaQFdIQ2 freeMohammedIbrahim: https://linktr.ee/freeMohammedIbrahim Matthew Petti is an assistant editor at Reason and a proud New Jersey native. He has previously reported for the BBC (in Persian and English), The Intercept, The Daily Beast, New Lines magazine, Responsible Statecraft, Middle East Eye, and The National Interest, among other publications. Matthew covers U.S. national security policy and its interactions with American society and domestic politics. In 2022, Matthew was awarded a Fulbright fellowship to research the ways in which Arab journalists interact with foreign media. Through the Fulbright program, he worked at a variety of newsrooms in Amman, including Jordan News and Radio al-Balad, where he hosted a program on Latin music. Previously, he was a Center for Arabic Study Abroad and Foreign Language Area Studies fellow in Amman. Matthew graduated from Columbia University with a bachelor's degree in Middle Eastern, South Asian, and African Studies. He got his start in journalism as a features writer at the Columbia Daily Spectator. **Please support The Katie Halper Show ** For bonus content, exclusive interviews, to support independent media & to help make this program possible, please join us on Patreon - / thekatiehalpershow Get your Katie Halper Show Merch here! https://katiehalper.myspreadshop.com/all Follow Katie on Twitter: https://x.com/kthalps Follow Katie on Instagram: / kthalps Follow Katie on TikTok: / kthalps

A faith born in the distant prehistoric past, rooted in ancient Iranian texts over 4,000 years old, Zoroastrianism is one of the world's oldest living religions. and one that shaped empires.In this episode of The Ancients, Tristan Hughes is joined by Professor Almut Hintze to explore the origins, beliefs, and enduring legacy of Zoroastrianism. From the teachings of the prophet Zarathustra and the central role of Ahura Mazda, to holy fire and its influence on the Achaemenid and Sasanian worlds, join us to discover how this ancient religion helped shape ancient empires and Persian identity for millenniaMOREThe Wise MenListen of AppleListen on SpotifyPersia Reborn: Rise of the SasaniansListen on AppleListen on Spotify Presented by Tristan Hughes. Audio editor is Aidan Lonergan, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.Theme music from Motion Array, all other music from Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here:https://uk.surveymonkey.com/r/6FFT7MK Hosted on Acast. See acast.com/privacy for more information.

Sharing an episode of the No Small Endeavor podcast.These days, our culture is marked by political unrest, polarization and anxiety. Beauty and art feel like a luxury, or even a distraction.In a special series, No Small Endeavor is asking: What if art, beauty, and poetry are exactly what we need to face the crisis at hand? Can poetry help us protest, pray, lament, and even hope? Host Lee C. Camp talks to poets like Haleh Liza Gafori, a poet, musician, and acclaimed translator of the Persian poet Rumi; and Pádraig Ó Tuama, poet, theologian, and host of Poetry Unbound. Their conversations evoke thoughtfulness about how to fight for beauty in the current culture, and how to make it through the fires of our time together.In this episode, Lee talks to Joy Harjo, a musician, author, and three-term U.S. Poet Laureate. Camp and Harjo explore how poetry can act as a form of justice, a practice of self-development, and a tiny experiment in healing.You can listen to No Small Endeavor at https://link.mgln.ai/goodlifeprojectWatch Jonathan's new TEDxBoulder Talk on YouTube now: https://www.youtube.com/watch?v=2zUAM-euiVI Hosted on Acast. See acast.com/privacy for more information.