Podcasts about prov

November 21, 2025 Amos 5:10-6:14; Ps. 129:5-8; Prov. 28:6-7; Rev. 3:1-6

November 20, 2025 Amos 4:1-5:9; Ps. 129:1-4; Prov. 28:3-5; Rev. 2:18-29

November 20, 2025 Amos 4:1-5:9; Ps. 129:1-4; Prov. 28:3-5; Rev. 2:18-29

November 19, 2025 Amos 2:1-3:15; Ps. 128:4-5; Prov. 28:2; Rev. 2:8-17

November 19, 2025 Amos 2:1-3:15; Ps. 128:5-6; Prov. 28:2; Rev. 2:8-17

November 18, 2025 Amos 1:1-15; Ps. 128:1-4; Prov. 28:1; Rev. 2:1-7

November 18, 2025 Amos 1:1-15; Ps. 128:1-4; Prov. 28:1; Rev. 2:1-7

LEVITICUS 5 — THE LAW OF ASHAM (TRESPASS)“Accountability, Restoration, and the Fear of Yahuah”Teachers: Kerry & Karen BattleAhava ~ Love AssemblyToday's class dives into Leviticus 5 — The Law of Asham (Trespass), where Yahuah reveals how hidden guilt, broken oaths, and neglected responsibility fracture covenant order.This is not ritual.This is Yahuah's justice system.Leviticus 5 exposes the five forms of trespass that demand confession and restitution:1. Withholding truth (Lev 5:1)2. Touching death unknowingly (Lev 5:2–3)3. Rash or impulsive oaths (Lev 5:4–5)4. Misusing what is qodesh (Lev 5:15–16)5. Sin done in ignorance (Lev 5:17–19)Each connects directly to Exodus 21–23, the backbone of Yahuah's justice architecture:Life is sacredProperty is protectedTestimony is bindingOaths are covenantalRestitution is requiredNegligence equals guiltThe vulnerable must be defendedLeviticus 5 is the continuation of covenant justice — not a separate ritual.

November 17, 2025 Joel 3:1-21; Ps. 127:3-5; Prov. 27:23-27; Rev. 1:9-20

November 17, 2025 Joel 3:1-21; Ps. 127:3-5; Prov. 27:23-27; Rev. 1:9-20

The Path of Wisdom // Prov. 3:1-12Sunday Morning Service // Nov. 16, 2025Series: Wisdom for LivingPastor Patrick Hoffmann

Jak důležitá je mediální gramotnost a jak souvisí s demokracií? Proč by si měly oslavy 17. listopadu ponechat občanský charakter? A k čemu je dobrá tzv. agentní umělá inteligence? Poslechněte si společný rozhovor s programovou manažerkou Díky, že můžem Ester Valtrovou a šéfem České asociace umělé inteligence Lukášem Benzlem.Všechny díly podcastu Host Radiožurnálu můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Jak důležitá je mediální gramotnost a jak souvisí s demokracií? Proč by si měly oslavy 17. listopadu ponechat občanský charakter? A k čemu je dobrá tzv. agentní umělá inteligence? Poslechněte si společný rozhovor s programovou manažerkou Díky, že můžem Ester Valtrovou a šéfem České asociace umělé inteligence Lukášem Benzlem.

Audio reading: Gen 18:15-33, Ezek 35:1-36:38, James 1:1-18, Psalm 116:1-19, Prov 27:23-27Join me in this journey reading through the entire bible inone year!  In Matthew 4:4, Yeshua said these words: “Man shall not live by bread alone but by every word that proceeds out of the mouth of God.” Taking in the word of God every day is LIFE to our spirit and health to our bones!Visit us at: ⁠⁠dailyaudiotorah.com⁠⁠

November 16, 2025 Joel 1:1-2:32; Ps. 127:1-2; Prov. 27:21-22; Rev. 1:1-8

„Gusto, dnes je tady opravdu husto!“ tato legendární věta zazněla z úst biskupa Václava Malého před 36 lety při velké demonstraci na Letenské pláni. Kam se podle něj posunula církev i společnost? Jakou podobu měla víra u disidentů, na to odpoví Adam Drda z Příběhů 20. století. Vertikála zmíní také formy duchovního zneužítání a novou ekumenickou chartu. Moderuje Naděžda Hávová.

The cross is the eternal revelation of God's heart, His power & His purpose.1Cor 1:18-19 / 1Cor 1:21-31 / Jer 9:23-24 / 1Cor 2:1-5 / Col 1:19-20 / Rev 13:8 / Phil 3:8 / Prov 9:10 / Is 11:1-2 / Rom 1:4 / Acts 4:33 / Matt 28:18 / Rev 12:10

The Suffering of the Psalmist      The Psalmist wrote, “Before I was afflicted, I went astray, but now I keep Your word” (Psa 119:67). The word translated “went astray” is שָׁגַג (shāgag). According to HALOT it means “to make a mistake inadvertently, unwittingly…to go astray.”[1] It connotes moral or spiritual deviation (cf. Prov 5:23; Isa 53:6). Ross states, “The verb (שָׁגגַ) is used in Leviticus for unintentional sins; but here it probably includes rationalized, deliberate sins because he was wandering from the way of God. He was not walking by faith in obedience to the word, and so he suffered some affliction at the hands of the wicked; but now he was keeping God's oracle, the word “keep” (שָׁמַר) referring to a meticulous observance of all that God required in his covenant.”[2] The significance is that the psalmist admits he was drifting from obedience, not necessarily into outright rebellion, but into carelessness or neglect of God's Word. The affliction became God's means of correction, turning his wandering into renewed obedience. Thus, the term highlights human tendency to stray and God's faithful use of discipline to restore. A few verses later he states, “It is good for me that I was afflicted, so that I may learn Your statutes” (Psa 119:71). Affliction is seen as a teacher that drives God's people back to His Word. Ross adds, “The psalmist is able to acknowledge that his affliction worked for his good because it forced him to learn more of God's plan revealed in his word. In learning through adversity, he discovered the word God personally revealed in human language was far more valuable than silver or gold [Psa 119:72].”[3] Then, the psalmist states, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Psa 119:75). Ross states: "The affliction he has been experiencing came from God, even though it was through arrogant oppressors. The principle was laid down in the experience of Israel in the wilderness: God tested them to see if they would obey or not (Deut 8:16). Those who understand the ways of God know that ultimately it is his plan to exalt the righteous and destroy the wicked, but that in his wisdom he often humbles the righteous before exalting them."[4]      Taken together, these verses trace the movement from wandering, to correction, to obedience, and finally to worshipful recognition of God's faithful purposes. They teach that affliction, far from being wasted, is a tool in God's hand to sanctify His people and anchor them more firmly in His Word. We don't like trials or suffering, and we often ask God to remove them, much like Paul asked God to remove his “thorn in the flesh” (2 Cor 12:7). However, we find that most of the time God chooses not to remove our difficulty, like He did not remove Paul's (2 Cor 12:8-9), and we must learn that what He does not remove, He intends for us to deal with, and this by faith (2 Cor 12:10; cf. 2 Cor 5:7; Heb 10:38; 11:6). The Suffering of Joseph      Joseph's life stands as one of Scripture's clearest demonstrations of how God employs suffering to shape the faith and character of His people. Betrayed by his brothers and cast into a pit, Joseph was sold into slavery and carried away to Egypt (Gen 37:23–28). There he endured the humiliation of serving as a foreigner in Potiphar's house, and though he prospered by God's favor, his integrity in resisting Potiphar's wife led to false accusations and unjust imprisonment (Gen 39:1–20). Even in prison, where he was forgotten by those he had helped (Gen 40:23), Joseph displayed remarkable faithfulness, refusing bitterness and maintaining trust in God's providential hand. Each stage of his trial pressed him deeper into dependence upon the Lord, refining his character for the weighty responsibilities that awaited him. His hardships were not incidental but instrumental in God's design, preparing him to serve as second only to Pharaoh and to become a channel of blessing to countless lives.      Joseph consistently interpreted his life from the perspective of God's providence, not merely in the well-known statement of Genesis 50:20. When he first revealed himself to his brothers, he sought to comfort them with the assurance that their sin, though grievous, was under divine control: “Do not be grieved or angry with yourselves, because you sold me here, for God sent me before you to preserve life” (Gen 45:5). He went further, declaring, “God sent me before you to preserve for you a remnant on the earth, and to keep you alive by a great deliverance. Now, therefore, it was not you who sent me here, but God” (Gen 45:7–8). In both statements, Joseph acknowledged the reality of human betrayal but deliberately framed it within the larger purposes of God. He viewed his sufferings as divine instruments for the preservation of life and the fulfillment of covenantal promises.      Later, after Jacob's death, Joseph's brothers again feared retaliation, but Joseph reaffirmed the same perspective, saying: “You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen 50:20). This statement serves as the theological climax of his narrative, demonstrating how God overruled human evil for His own purposes. According to Radmacher, “God works His good plan even through the evil plans of evil people. Even the worst events can be used in the hand of kindly Providence for His good.”[5] Even at the end of his life, Joseph's confidence remained fixed on God's providence. Altogether, Joseph voiced this divine perspective at least four times (Gen 45:5; 45:7–8; 50:20; 50:24–25), revealing a mature faith that consistently interpreted suffering through the lens of God's sovereign care. The Suffering of Moses      Moses' life reveals how God employs prolonged suffering and repeated trials to shape His servants into men of spiritual depth and usefulness. After killing the Egyptian, Moses fled into exile, spending forty years in Midian as a shepherd (Ex 2:15–25). This season of obscurity was not wasted but was God's classroom for humility and preparation. Though Moses had been educated in all the wisdom of Egypt (Acts 7:22), he needed the quiet discipline of the desert to unlearn self-reliance and to grow in patience and dependence on God. The Lord used these years of hiddenness to refine his character and to equip him with the endurance necessary for leading Israel. This long exile reminds believers that God often uses seasons of difficulty, waiting, and obscurity as essential training grounds for future service. Moses would later emerge not as the impulsive prince of Egypt but as the meek servant whom God could use to shepherd His people. Wiersbe states: "The man who was “mighty in word and deed” is now in the lowly pastures taking care of stubborn sheep, but that was just the kind of preparation he needed for leading a nation of stubborn people. Israel was God's special flock (Psa 100:3) and Moses His chosen shepherd. Like Joseph's thirteen years as a slave in Egypt and Paul's three years' hiatus after his conversion (Gal 1:16-17), Moses' forty years of waiting and working prepared him for a lifetime of faithful ministry. God doesn't lay hands suddenly on His servants but takes time to equip them for their work."[6]      When God called Moses to return to Egypt, the trials intensified. He faced the hardened opposition of Pharaoh (Ex 5–12), who resisted every divine demand, bringing repeated conflict and mounting pressure. Beyond this, Moses bore the weight of constant complaints from the Israelites themselves, who murmured against him at the Red Sea and in the wilderness over water and food (Ex 14–17). Such trials might have broken a lesser man, but through them God deepened Moses' humility and dependence. Scripture later records that “the man Moses was very humble, more than any man who was on the face of the earth” (Num 12:3). His humility came as he suffered hardship—first in Midian's solitude, then in Pharaoh's defiance, and finally in Israel's stubbornness. Each trial stripped Moses of self-confidence and taught him to rest in God's power and presence. Thus, Moses' life illustrates that suffering, though painful, is God's tool to produce humility, endurance, and spiritual maturity in His people, preparing them for greater responsibility and usefulness in His service. The pathway to spiritual maturity sometimes runs though the valley of hardship and suffering. Steven R. Cook, D.Min., M.Div.   [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1412. [2] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, 523. [3] Ibid., 524–525. [4] Ibid., 529. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 83. [6] Warren Wiersbe, The Bible Exposition Commentary, Vol. 1, 182-183.

November 16, 2025 Joel 1:1-2:32; Ps. 127:1-2; Prov. 27:21-22; Rev. 1:1-8

November 15, 2025 Hos. 12:1-14:9; Ps. 126:4-6; Prov. 27:18-20; Jude 1:20-25

November 15, 2025 Hos. 12:1-14:9; Ps. 126:4-6; Prov. 27:18-20; Jude 1:20-25

Prov 3:31; Zch 9:8; Luk 10:18; Psa 72:4; Pro 29:13; Job 15:20; Jer 22:3Become a supporter of this podcast: https://www.spreaker.com/podcast/what-jesus-says--4116133/support.

November 14, 2025 Hos. 10:1-11:12; Ps. 126:1-3; Prov. 27:17; Jude 1:1-19

November 14, 2025 Hos. 10:1-11:12; Ps. 126:1-3; Prov. 27:17; Jude 1:1-19

Poradník plný rad a informací, které chovatelům přijdou vhod. Psi, kočky, ptáci, rybičky i zvířata užitková a exotická. Dotazy voleáte přímo do vysílání na telefon 221 555 444.

November 13, 2025 Hos. 8:1-9:17; Ps. 125:4-5; Prov. 27:15-16; III John 1:5-15

November 13, 2025 Hos. 8:1-9:17; Ps. 125:4-5; Prov. 27:15-16; 3 John 1:5-15

November 12, 2025 Hos. 6:1-7:16; Ps. 125:1-3; Prov. 7:14; III John 1:1-4

November 12, 2025 Hos. 6:1-7:16; Ps. 125:1-3; Prov. 27:14; III John 1:1-4

November 11, 2025 Hos. 5:1-15; Ps. 124:7-8; Prov. 27:13; 2 John 1:7-13

Today's meditation is based on selected verses from Proverbs 8. Much of the book of Proverbs is focused on the purpose of wisdom, and is told to us as if Wisdom could talk. Perhaps we discredit Wisdom in thinking otherwise? If the power of life and death is in the tongue, in the words spoken, might Wisdom's words be speaking into life into us, if we are willing to listen, to accept and to apply what we hear? Daylight Meditations is a daily podcast from CFO North America. Please visit CFONorthAmerica.org to learn more about our retreats, and online courses. If you are encouraged by this podcast, please consider supporting us. Contributors: Michelle DeChant, Nancy Holland, and Adam Maddock

Pařížský svět módy zažil zemětřesení. Čínská společnost Shein otevřela v centru hlavního města první kamennou prodejnu, a to přes kritiku kvůli prodeji erotických panen s dětskou tváří a rychloobrátkového zboží. Vláda proto spustila řízení o zákazu činnosti čínské značky ve Francii. Na vstup do prvního kamenného obchodu Shein přesto v Paříži nedočkavě čekaly stovky lidí. Přišli ale taky odpůrci této značky a nová pobočka čínské firmy se proměnila v místo hlasitých protestů.

S Romanou Jungwirth Březovskou o klimatické konferenci OSN COP30 v Brazílii ve stínu Donalda Trumpa. Moderuje Štěpán Sedláček.Svět zažil sérii rekordně horkých let a sílících extremních projevů počasí související ze zahříváním planety v důsledku vypouštění skleníkových plynů. Bezmála dvě stě států se před deseti lety v Paříži shodlo na tom, že se vynasnaží omezit nárůst teploty na základě dobrovolných závazků ke snižování emisí oxidu uhličitého či metanu. V Brazílii tento týden začala jednání na klimatické konferenci OSN, která prověří jestli země dokáží v ochraně klimatu dále spolupracovat i když jeden z největších emitentů skleníkových plynů opustil jednací stůl a globální emise stále rostou. „Pařížská dohoda nestojí ani nepadá s jedním státem...USA stejně nebyly šampionem v ochraně klimatu,“ podotýká Romana Jungwirth Březovská. Jaká očekávání má analytička z Asociace pro mezinárodní otázky a Czechglobe, která se účastnila řady summitů, od konference COP30 v Brazílii? A o co se tam především "hraje"? Nejen na to se ve Výtahu Respektu ptá Štěpán Sedláček.

Pařížský svět módy zažil zemětřesení. Čínská společnost Shein otevřela v centru hlavního města první kamennou prodejnu, a to přes kritiku kvůli prodeji erotických panen s dětskou tváří a rychloobrátkového zboží. Vláda proto spustila řízení o zákazu činnosti čínské značky ve Francii. Na vstup do prvního kamenného obchodu Shein přesto v Paříži nedočkavě čekaly stovky lidí. Přišli ale taky odpůrci této značky a nová pobočka čínské firmy se proměnila v místo hlasitých protestů.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

November 11, 2025 Hos. 5:1-15; Ps. 124:7-8; Prov. 27:13; II John 1:7-13

November 10, 2025 Hos. 4:1-19; Ps. 124:1-6; Prov. 27:12; II John 1:1-6

November 10, 2025 Hos. 4:1-19; Ps. 124:1-6; Prov. 27:12; 2 John 1:1-6

A Call to Wisdom // part 2 (Prov. 1:7-33)Sunday Morning Service // Nov. 9, 2025Series: Wisdom for LivingPastor Greg Shipe 

November 9, 2025 Hos. 2:2-3:5; Ps. 123:3-4; Prov. 27:11; I John 5:13-21

November 9, 2025 Hos. 2:2-3:5; Ps. 123:3-4; Prov. 27:11; I John 5:13-21

Heart Conditioning Part 1Prov. 4:20-23 NIVMatt. 27:18 ESV1 Peter 2:1 ESVPs. 73:2-3 ESVProv. 14:30 ESVJames 3:16 ESV1 Cor. 13:4 ESVMatt. 22:37 NIVMatt. 22:39 NIVJames 4:2a NIVZeph. 3:17 ESV1 John 3:1a NIV

Pastor Josh talks about the burning arrows we face in life and the attacks against the people of God. Eph. 6:16, 3:20; Rom. 8:32; Prov. 30:5

Northwest Bible Church – Nov. 9, 2025 – Matthew – Alan Conner Matthew 5:8 Blessed are the Pure in Heart Intro A. THE DEFINITION OF PURE IN HEART. 1. The heart describes the inner man.  Mt. 15;18-20; Prov. 4:23. 2. Purity in heart.    a. Moral purity -    Ps. 24:3-6. b. Single-minded commitment to God.   Ps. 86:11 B. THE DEPRAVITY OF THE HEART. 1. The problem: our hearts are not pure.    Gen. 6:5; 8:21; Jer. 17:9; Eph. 4:18 2. God's solution.   Deut. 30:6; Ezek. 36:26. a. Justification -  Acts 15:9 b. Sanctification – Rom. 7:22-23; Ps. 51:10; 2 Cor. 7:1 C. THE DEVELOPMENT OF A PURE HEART. 1. Confession of sin.   1 Jn. 1:9 2. Walk in the Word.  Ps. 119:9-11; 140; Jn. 17:17 3. Walk by the Spirit.  Gal. 5:16 4. Walk in prayer.   Ps. 51:10 5. Focus on Christ and His coming.  1 Jn. 3:2-3 D. DESTINY OF A PURE HEART. 1. Man on earth cannot see God.  Ex. 33:20; 1 Tim. 6:16; Jn. 1:18; 1 Jn. 4:12 2. We shall see God. a. Now.    2 Cor. 4:6; 3:18 b. Later.   1 Cor. 13:12; Ps. 17:15; 1 Jn. 3:2; Rev. 22:2; Jn. 17:24 Conclusion

November 8, 2025 Hos. 1:1-2:1; Ps. 123:1-2; Prov. 27:10; 1 John 5:1-12

November 8, 2025 Hos. 1:1-2:1; Ps. 123:1-2; Prov. 27:10; I John 5:1-12

November 7, 2025  Dan. 12:1-13; Ps. 122:6-9; Prov. 22:7-9; 1 John 4:7-21

A Call to Wisdom (Prov. 1:1-7)Sunday Morning Service // Nov. 2, 2025Series: Wisdom for LivingPastor Greg Shipe

November 7, 2025 Dan. 12:1-13; Ps. 122:6-9; Prov. 27:7-9; I John 4:7-21

November 6, 2025 Dan. 11:36-45; Ps. 122:1-5; Prov. 27:4-6; I John 4:1-6

"E o diabo, levando-O a um Alto Monte, mostrou-Lhe num momento de tempo todos os reinos do mundo.E disse-Lhe o diabo: Dar-te-ei a Ti todo este poder e a sua glória; porque a mim me foi entregue, e dou-o a quem quero." Lucas 4:5-6"O homem que lisonjeia o seu próximo arma uma rede aos seus passos." Provérbios 29:5"Pois que aproveita ao homem ganhar o mundo inteiro, se perder a sua alma? Ou que dará o homem em recompensa da sua alma?" Mateus 16:26