Podcasts about sargon ii

Episode: Here's the fifth in our multi-part series on the Epic of Gilgamesh, hosted by Chris McKinny and Amy Balogh! It's a fun and fascinating tour through Tablet 4, so tune in and enjoy! Click HERE  HERE HERE and HERE for parts 1, 2, 3 & 4. Hosts: Chris McKinny and Amy Balogh Give: Visit our Donate Page if you want to help Biblical World and OnScript continue by becoming a regular donor. Image: Hero mastering a lion. Relief from the façade of the throne room, Palace of Sargon II at Khorsabad (Dur Sharrukin), 713–706 BCE. Unknown artist - Jastrow (2006), Public Domain, https://commons.wikimedia.org/w/index.php?curid=866865  

For over forty years, the sculptor Sir Antony Gormley has been using his own body as the basis for his artistic work, and is known for creating cast iron human figures that stand on high streets, rooftops and beaches, as well as in museums and galleries around the world. He won the Turner Prize in 1994 and the prestigious Premium Imperiale in 2013. Antony Gormley is best known for the Angel Of The North, a monumental winged figure on a hill in Gateshead which, overlooking the motorway and a mainline railway, is one of the most viewed pieces of modern art in the world.He talks to John Wilson about his Catholic childhood and the influence that his former art teacher, the sculptor John Bunting had on him while he was at boarding school. Being taken by his father to the British Museum and seeing the colossal human-headed winged bulls, which once guarded an entrance to the citadel of the Assyrian king Sargon II (721-705 BC) captured his creative imagination. Gormley also chooses the life-changing experience of learning Vipassana meditation in India under the teacher S N Goenka, as one that has deeply informed his work.Producer: Edwina PitmanArchive: The Shock of the New : The Future That Was, BBC 2, 1980 Nightwaves, BBC Radio 3, 1994 BBC News, 1998 Five Sculptors : Antony Gormley, BBC2, 1988

The destruction of Damascus (Isaiah 17:1): In 732 BC, the Assyrian king Tiglath-pileser III conquered Damascus, fulfilling this prophecy.The fall of Samaria (Isaiah 17:3): The Assyrian king Sargon II captured the city of Samaria in 722 BC, leading to the fall of the northern kingdom of Israel.The desolation of the land (Isaiah 17:9): The Assyrian invasions left the region desolate, as the prophecy foretold.The fading of the glory of Jacob (Isaiah 17:4): The northern kingdom of Israel lost its power and influence after its fall to the Assyrians.The judgment on the nations (Isaiah 17:12-14): The prophecy speaks of the nations being driven like chaff by a storm, which can be seen as a metaphor for the rise and fall of empires throughout history.The destruction of Babylon (Isaiah 13:19-22): Babylon was conquered by the Medes and Persians in 539 BC, fulfilling this prophecy.The fall of Tyre (Isaiah 23:1): The city of Tyre was besieged and destroyed by Alexander the Great in 332 BC.The desolation of Tyre (Isaiah 23:9): After Alexander's conquest, Tyre was left in ruins and never regained its former glory.The scattering of the inhabitants of Tyre (Isaiah 23:15): The people of Tyre were dispersed throughout the world, as the prophecy predicted.The judgment on Egypt (Isaiah 19:1-15): Egypt experienced numerous invasions and changes of rulers throughout history, fulfilling this prophecy.The civil strife in Egypt (Isaiah 19:2): Egypt has experienced internal conflicts and political instability throughout its history.The drying up of the Nile (Isaiah 19:5-6): Although not a literal fulfillment, the Nile River has faced challenges due to pollution and water management issues, causing it to become less life-sustaining.The destruction of the idols of Egypt (Isaiah 19:1): Many of Egypt's ancient idols and temples were destroyed or abandoned over time.The judgment on Cush (Isaiah 18:1-7): The region of Cush, or ancient Ethiopia, has experienced numerous conflicts and changes of rulers throughout history.The judgment on the Philistines (Isaiah 14:29-32): The Philistines were conquered and their cities destroyed by the Babylonians in the 6th century BC.The judgment on Moab (Isaiah 15-16): Moab was conquered by the Babylonians and later by the Persians, fulfilling this prophecy.The judgment on Damascus (Isaiah 17:1): In addition to the Assyrian conquest, Damascus has been conquered and destroyed multiple times throughout history.The judgment on the nations (Isaiah 21:1-10): The prophecy speaks of the fall of various nations, which can be seen as a metaphor for the rise and fall of empires throughout history.The restoration of Israel (Isaiah 19:23-25): Although not fully realized, there have been instances of cooperation and peace between Israel, Egypt, and Assyria (modern-day Iraq) throughout history.

Synopsis: After defeating Syrian rebels at Qarqar and extending his dominion to the borders of Egypt, Sargon II labors to defend Tabal from the advances of Midas of Phrygia. Letters to Midas from Pisiri of Carchemish give Sargon a pretext to depose the Country Lord and annex his kingdom to Assyria. “In my fifth regnal year, Pisiri of the city Carchemish sinned against the treaty sworn by the great gods and repeatedly sent messages hostile to Assyria to Midas, king of the land Musku; he held me in contempt. I threw (Pisiri), together with his family, in iron fetters. I opened his palace, his treasure house. I carried off as booty 10 talents of refined gold, (and) 2,100 talents of silver, (along with) arhu-copper, tin, iron, elephant hides, elephant ivory, battle-gear, and the guilty people among the city Carchemish who had sided with (Pisiri), along with their possessions, and brought them to Assyria. I conscripted 50 chariots, 200 cavalry and 3,000 foot soldiers from among them and added them to my royal military contingent. I settled Assyrians in the city Carchemish and imposed the yoke of the god Assur, my lord, upon them.” – The Annals of Sargon II Map of the Iron Age Near East: https://audio.ancientworldpodcast.com/Map_Near_East.jpg Map of Iron Age Anatolia: https://audio.ancientworldpodcast.com/Map_Anatolia.jpg Map of Iron Age Northern Syria: https://audio.ancientworldpodcast.com/Map_Syria.jpg Map of Iron Age Southern Syria and Canaan: https://audio.ancientworldpodcast.com/Map_Canaan.jpg Regional Kings List: https://audio.ancientworldpodcast.com/C27_Kings_List.pdf Episode Images: https://audio.ancientworldpodcast.com/C28_Images.pdf References and Further Reading: https://audio.ancientworldpodcast.com/C28_References.pdf Please contact advertising@airwavemedia.com if you would like to advertise on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

Synopsis: Shalmaneser V succeeds his father to the thrones of Assyria and Babylonia, then deals with rebellions in Samaria and Tyre. But his reign is cut short by the violent coup of Sargon II. After losing his hold on Babylonia, Sargon marches west to confront a Syrian alliance under Yaubidi of Hamath. “With regard to the city Assur…Shalmaneser V, who did not revere the king of all the world, raised his hand against that city with evil intent…He oppressively imposed state service and corvee-duty upon its people and treated them as if they were of the lower class. At that time, the Enlil of the gods angrily overthrew his reign. As for me, Sargon…he exalted me and had me take hold of scepter, throne, and crown.” – The Assur Charter of Sargon II Map of the Iron Age Near East: https://audio.ancientworldpodcast.com/Map_Near_East.jpg Map of Iron Age Anatolia: https://audio.ancientworldpodcast.com/Map_Anatolia.jpg Map of Iron Age Northern Syria: https://audio.ancientworldpodcast.com/Map_Syria.jpg Map of Iron Age Southern Syria and Canaan: https://audio.ancientworldpodcast.com/Map_Canaan.jpg Regional Kings List: https://audio.ancientworldpodcast.com/C27_Kings_List.pdf Episode Images: https://audio.ancientworldpodcast.com/C27_Images.pdf References and Further Reading: https://audio.ancientworldpodcast.com/C27_References.pdf Please contact advertising@airwavemedia.com if you would like to advertise on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

First off I wanted to let everyone know that I am deep into researching and writing the upcoming season of “The Ancient World – Carchemish.” It's got lots of fun stuff: Tiglath-pileser III, Sargon II and - most importantly - the final demise of the Neo-Hittite and Aramean kingdoms. Just a really interesting period and I'm looking forward to sharing it with you. So keep an eye out for new Episodes starting around mid-October. I also wanted to update you all that there is a whole extra season of “The Ancient World – Carchemish” already available on the Patreon site. Over the past year I've produced 12 mini-Episodes – which basically equate to a full 6-episode season - running alongside the current series. They flesh out events in Babylonia, Phoenicia, Syria and the Zagros Mountains – and also include a fun 2-parter on the Libyan pharaohs of Egypt. The best part is you can have access to all of them at this very moment – along with new monthly mini-Episodes going forward – by signing up at the “Lugal” tier at www.patreon.com/TheAncientWorld. To sweeten the deal I'm doing a special Limited Time Offer: Sign up for a year at any level and I will shoot you a signed PDF script of your favorite episode from any season of the series. The offer's only good through September 30, 2023 so please join up now to take advantage. That's it for now. I'll see you all again in October and thanks again for listening! Learn more about your ad choices. Visit megaphone.fm/adchoices

This program explores the history of the ancient city of Babylon and the land once known as Babylonia.  We'll uncover the story of this great city over the course of fifteen centuries and learn about its impact and why it was so beloved as well as hated by so many in the ancient world.   We'll also meet an interesting and rather eclectic cast of kings including Hammurabi, Zimri-Lim, Rim-Sin, Samsu-iluna, Marduk-apla-iddina II, Sargon II, Sennacherib, Ashurbanipal, Nabopolassar, Nebuchadnezzar I & II, Nabonidus, Cyrus the Great and many more. Contents:00:00 Introduction04:00 Before Babylon: The Fall of the Neo-Sumerian Empire05:30 Ibbi-Sin and Ishbi-Erra09:27 Letter of Puzur-Numushda to Ibbi-Sin12:21 Fall of Ur and the Birth of Babylonian Civilization15:11 Dynasties of Isin and Larsa (Isin-Larsa Period)19:00 The First Dynasty of Babylon26:32 Hammurabi of Babylon27:48 Zimri-Lim of Mari29:48 War with Eshnunna30:46 The Sukkalmah of Elam33:12 War with Elam35:51 Hammurabi and Rim-Sin39:41 Hammurabi and Zimri-Lim42:24 The Law Code of Hammurabi46:07 Rebellions during the Reign of Samsu-iluna52:30 The Last Four Kings of the First Dynasty55:29 The Hittite Invasion of Babylonia58:03 The Kassites take Control01:03:45 The Kassites Reunite Babylonia 01:06:30 Rivalry with Assyria 01:09:05 Assyria show Babylon who's Boss01:11:40 Tukulti-Ninurta's Conflict with the Kassites01:14:35 The Second Sack of Babylon01:18:37 Elamite Incursions01:20:10 Babylon Bounces Back01:22:36 The End of the Kassite Era01:25:55 The Second Dynasty of Isin01:27:23 Nebuchadnezzar I Avenges Babylon 01:33:50 Life under the Second Dynasty of Isin01:34:56 Literary Works: Enuma Elish and Sakkiku01:37:24 More Assyrian Meddling 01:43:43 Dark Age and Mysterious Dynasties of Babylon01:44:40 Second Dynasty of the Sealand01:47:43 The Bazi Dynasty01:48:11 The Elamite Dynasty 01:49:10 Dynasty E01:53:52 Tiglath-pileser III and the Neo-Assyrian Era of Babylon02:01:48 Marduk-apla-iddina II of Babylon and Sargon the II of Assyria02:11:19 Sennacherib 01:24:50 The Destruction of Babylon02:27:50 Esarhaddon Rebuilds Babylon02:33:12 Ashurbanipal and Shamash-shumu-ukin02:39:40 Nabopolassar and the Fall of Assyria02:46:54 Nebuchadnezzar II 02:53:10 Nabonidus, the Last Babylonian King02:56:40 Cyrus the Great and the Persian Conquest of Babylon03:01:04 End of an Era03:07:27 Thank You and PatronsSupport the show

A la mort d'Ézéchias, en 697, c'est son jeune fils de 12 ans qui lui succède. Tel père, tel fils ? Eh bien non. Une fois encore, la Bible vient contredire ce dicton. Manassé va rétablir tous les anciens cultes et favoriser son alliance avec l'Assyrie : ce qui lui vaut les pires reproches du rédacteur biblique.NOTES•Opus I – Les origines d'Israël : https://www.aularge.eu/blog/lhistoire-disrael/ •Opus II – Les royaumes d'Israël et Juda (1030-721) : https://www.aularge.eu/blog/lhistoire-disrael-ii-le-royaume-disrael/ •Opus III – Le royaume de Juda (722-539) : https://www.aularge.eu/blog/lhistoire-disrael-ii-le-royaume-disrael/ •BIBLE : 2ème livres des Rois(2R 17-20) https://www.aelf.org/bible/2R/17 •CARTE : Assyrie et Égypte au temps d'Assurbanipal https://www.aularge.eu/blog/wp-content/uploads/2022/12/assurbanipal1.jpg •ARCHEOLOGIE : La colonie juive d'Éléphantine (Passion Antiquités) https://passionmedievistes.fr/ep-12-solenn-juifs-egypte-passion-antiquites/ •CHRONOLOGIE (DOC) : https://www.aularge.eu/blog/chrono721-539/ •BIBLIOGRAPHIE : https://www.aularge.eu/blog/lhistoire-disrael-ii-le-royaume-disrael/#biblio REFERENCES •«Au Large Biblique » est un podcast conçu et animé par François Bessonnet, enseignant bibliste et prêtre en Vendée. https://www.aularge.eu/blog/le-podcast/ •Image de couverture : Sargon II et un dignitaire à Dur Sharukin, en Assyrie (actuelle Khorsabad, Iraq), v. 713–716 av, British Museum - source : wikimedias commons.•Génériques : Erwan Marchand (D.R.)•Épisode enregistré en Vendée (85, France), décembre 2022.•Sous Licence Creative Commons (cc BY-NC-ND 4.0 FR)SUIVRE AU LARGE BIBLIQUE •Instagram : @aularge.eu https://www.instagram.com/aularge.eu/ •Twitter : @AuLargeBiblique https://twitter.com/AuLargeBiblique •Mastodon: @frbessonnet https://mastouille.fr/@frbessonnet •Facebook : @aularge85 https://www.facebook.com/aularge85/ •LinkedIn : https://www.linkedin.com/in/fbessonnet/ •Youtube : https://www.youtube.com/user/aulargefbessonnet •Mail : podcast@aularge.eu •Infolettre : https://www.aularge.eu/blog/abonnement/ •RSS : https://www.spreaker.com/show/3266391/episodes/feed Soutenez le podcast avec Tipeee : https://fr.tipeee.com/au-large-bibliqueCHAPITRES DE L'EPISODE00:00 Générique et introduction01:45 (1) D'Ézéchias à Manassé04:48 (2) La contre-réforme de Manassé07:38 (3) Deux portraits 11:00 (4) L'énigme de la malédiction15:49 (5) L'Assyrie contre l'Égypte20:12 (6) Le court règne d'Amôn (642-640)24:21 Générique de fin

The complete audiobook is available for purchase at Audible.com: voicesoftoday.net/bel07c8e The Babylonian Legends of the Creation and the Fight between Bel and the Dragon As told by Assyrian Tablets from Nineveh Translated by E.A. Wallis-Budge Narrated by Denis Daly A significant focus of the literature of the ancient Near East, which includes the Bible, is the creation of the known world. The clay tablets which were discoved in the ruins of the library of King Ashurbanipal (B.C. 668-626) at Kuyunjik (Nineveh) contain detailed descriptions of the views and beliefs of the Babylonians and Assyrians about the Creation. These tablets were worked through by George Smith, who identified many of the historical inscriptions of Shalmaneser II, Tiglath-Pileser III, Sargon II, Sennacherib, Esarhaddon, and other kings mentioned in the Bible, and several literary compositions of a legendary character. In the course of this work Smith discovered fragments of various versions of the Babylonian Legend of the Deluge, and portions of several texts belonging to a work which treated of the beginning of things, and of the Creation. As the tablets are in a fragmentary condition, there are signifcant gaps in the translation. However, enough of the text has survived to present a substantial view of Babylonian theology. Production copyright 2022 Voices of Today.

When the human authors of the Bible wrote Scripture, more often than not they had read and thought through the Scriptures that had already been written. Thus the earliest writers of the New Testament books constantly read (and cited and alluded to) what we call the Old Testament. The later writers of the New Testament read at least some of the early New Testament books (consider 2 Pet. 3:15-16). Similarly, the later writers of the Old Testament read all or some of the earlier Old Testament books.It is very likely that Jeremiah, a sixth-century prophet, had read and reflected on the work of Hosea, an eighth-century prophet. Hosea's book develops at great length the analogy between Israel and a prostitute: apostasy is a form of spiritual prostitution. This horrible but telling analogy is teased out in a number of ways—not least in God's remarkably faithful love for his prostitute-bride. Some elements of this theme from Hosea are picked up and developed by Jeremiah (not least in Jer. 3).The first verse alludes to Deuteronomy 24:1-4. There it is established that if a woman is divorced and marries another, she cannot divorce the second and return to the first. Sadly, the people of Judah have “lived as a prostitute with many lovers” (Jer. 3:1)—and now they make noises about coming back to the Lord as if there is no problem. They think they can saunter into God's presence and nostalgically pray, “My Father, my friend from my youth, will you always be angry?” (Jer. 3:4-5)—as if approaching this vastly offended God is an easy matter, as if the results were a foregone conclusion, as if whatever difficulty that remains lies with God and his unyielding anger. But God's perspective is rather different. He quietly comments, “This is how you talk, but you do all the evil you can” (Jer. 3:5). Pretensions of repentance, promises of allegiance, and pretty allusions to a past relationship mean nothing to God in comparison with present performance. Religious cant often hides not only ungodly behavior, but a secret lust to do evil (Jer. 3:5)—though the person doing the evil is usually so blind that he or she cannot label it as evil.The northern nation of Israel was caught in spiritual adultery, and God gave her “a certificate of divorce” (Jer. 3:6-8): she was sent off into exile in 722 B.C. under the Assyrian king, Sargon II. From this, her sister Judah learned nothing: a century later she did what her sister Israel did, but with even less excuse since she had seen what had happened to Israel (Jer. 3:9ff.).To what extent is contemporary evangelicalism selling out the Gospel, having learned almost nothing from the somewhat similar capsize of Protestant confessionalism about a hundred years ago? This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible). The podcast features devotional commentaries from D.A. Carson's book For the Love of God (vol. 2) that follow the M'Cheyne Bible reading plan.

Par conditions (Ésaïe 36:1) Lorsque l’infidèle Achaz mourut et qu’Ézéchias son fils fidèle à Dieu lui succéda, Ézéchias hérita d’un royaume qui avait perdu sa pleine indé- pendance. Ayant acheté l’aide assyrienne contre l’alliance de la Syrie et du nord d’Israël, Juda fut forcé de continuer à payer l’« argent de la protec- tion » sous forme de tribut à l’Assyrie (voir 2 Chron. 28:16-21). Lorsque le roi assyrien Sargon II mourut sur un champ de bataille lointain et que Sanchérib lui succéda en 705 av. JC, l’Assyrie semblait vulnérable. Des preuves tirées des textes assyriens et bibliques révèlent qu’Ézéchias a saisi cette occasion pour se rebeller (voir 2 Rois 18:7), en prenant des mesures énergiques en tant que chef de file d’une révolte anti-syrienne parmi les petites nations de sa région. Malheureusement pour lui, Ézéchias avait sous-estimé la résistance de la puissance de l’Assyrie. En 701 av. JC, quand Sanchérib avait soumis d’autres parties de son empire, il s’en prit à la Syrie et à la Palestine avec une force dévastatrice et ravagea Juda. Emission présentée par Murielle Victoire et le Pasteur Wesley Naïdoo. Crédit (Habillage audio) : 
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Study Notes Ed Underwood Nahum God’s Judgment of Cruel Empires The Lord is good – indeed, he is a fortress in time of distress, and he protects those who seek refuge in him (Nahum 1:7). The seventeen Books of Prophecy record the messages of the writing prophets (those whose messages are preserved in writing) God raised up to speak for him following the ministries of the prophets Elijah and Elisha. The failings of the Divided Kingdom Era prompted God to speak to Israel in the north and Judah in the south. They continued to speak to God’s people for over 400 years, including the exile to Babylonia and the return to the Promise Land. (1 Kings 12-Esther) The prophets spoke for God to His people concerning the enforcement of terms of their covenant relationship with God. Each spoke to a specific generation of Israel or Judah to enforce the conditional covenant (Mosaic) in the context of the unconditional covenants flowing from the Abrahamic Covenant. Their message can be summed up in these sentences: You are mine! (Unconditional covenants, Romans 11:29). Walk with me and I will bless you. Walk away from me and I will call you back to myself through loving discipline (Conditional covenant, Romans 9-11). Nahum prophesied the destruction of Nineveh to encourage the people of Judah. Surrounded by high walls, fortified with two hundred towers, encircled by a deep moat, Nineveh was truly an invincible and impregnable fortress—or so the Ninevites thought! Nahum foretold that this proud city and its inhabitants would be powerless to stand before God’s coming wrath. In the 100 years since Jonah’s remarkable revival, the people of Nineveh had returned to their defiant, immoral ways. Nahum’s preaching is not a call to repentance (like Jonah’s), but a decree of death for an evil and cruel people who have worn out the patience of God. The name “Nahum” means “comfort” or “consolation.” His message of the destruction of Nineveh would be a comfort to the nations she had oppressed. Like Jonah, who prophesied about 100 years earlier, Nahum directed his message against Nineveh, the city originally founded by Nimrod (Genesis 10:8-12). The revival in response to Jonah’s message of judgment about 760 BC was short-lived. In 722 BC, Sargon II of Assyria destroyed Samaria, the capital of the northern kingdom of Israel, and scattered the ten tribes. Led by Sennacherib, the Assyrians also came close to capturing Jerusalem in the reign of King Hezekiah in 701 BC. By the time of Nahum (660 BC), Assyria reached the zenith of its prosperity and power under Ashurbanipal. Nineveh became the mightiest city on earth with fortifications that seemed and resources to withstand a twenty-year siege. Nahum’s prophecy of the capital’s overthrow seemed unlikely indeed. Nahum was the master poet of the prophets who has been called the poet laureate among the Minor Prophets. “His reverence for the almighty, trust in divine justice and goodness, condemnation of national iniquity, positive conviction that God will keep His word—these are qualities of true greatness. Add to that Nahum’s mighty intellect, his patriotism and courage, his rare, almost unequaled, gift of vivid presentation, and he indeed looms as one of those outstanding figures in human history who have appeared only at rare intervals.” (Walter A. Maier, The Book of Nahum: A Commentary, p. 20) Jonah Nahum The Mercy of God 760 BC Repentance of Nineveh Emphasis on the Prophet Disobedient Prophet Obedient Nineveh Deliverance from Water The Judgment of God 660 BC Callous Cruelty of Nineveh Emphasis on the Prophecy Obedient Prophet Disobedient Nineveh Destruction by Water Nahum: God is a refuge for His people! God calls Nahum to proclaim the coming destruction of Nineveh in order to encourage and comfort Judah. I. THE DESTRUCTION OF NINEVEH DECREED: Nahum prophesies that judgment is certain on Nineveh because it plotted against God. This is a message of comfort to the people of Judah (1:15). The threat of Assyrian invasion will soon be over. (1) II. THE DESTRUCTION OF NINEVEH DESCRIBED: Nahum prophetically describes the defeat of Nineveh showing that God is the judge to encourage the people of Judah to realize that God is more powerful than the mighty Assyrian empire. Assyria will be conquered, but Judah will be restored. Nineveh is burned and cut off forever. (2) III. THE DESTRUCTION OF NINEVEH DESERVED: Nahum declares the reasons for judgment on Nineveh in order to encourage Judah to remember that God is in control and will fight for His people because they are under the covenant. The city is cruel and corrupt. With all of its resources it cannot forestall divine judgment. (3) NAHUM AND YOU: This book is specifically about God’s judgment on Nineveh and the Assyrians. The broader truths of God’s judgment of evil in this world and His care and protection of His people are relevant to any generation. Here are a few thoughts about how we can apply Nahum to our daily lives: 1. Historic Sweep! The LORD is slow to anger but great in power; the LORD will certainly not allow the wicked to go unpunished (Nahum 1:3). The reasons God brought Nineveh and the Assyrians down are the same reasons He will humble any world power. Any nation or movement that thirsts for conquest, practices cruelty and brutality to oppress others, tyrannizes the weak and innocent, and worships false gods can expect Nineveh’s fate. Ultimately, God’s justice will prevail. 2. Prophetic Precision! Nahum predicted that Nineveh would fall due to an “overwhelming flood” (1:8), and this is exactly what occurred. Extra-biblical historical sources record twelve specific fulfillments of details of Nahum’s prophecies. The Tigris River overflowed its banks and the flood destroyed part of Nineveh’s “impregnable” wall. The Medes/Babylonians invaded through this breach in the wall, plundered the proud but cruel city, and set it on fire. Nahum also predicted that Nineveh would “be hidden” from history (3:11). Again, after its destruction in 612 B.C., archeologists did not discover the city’s ruins until 1842 A.D. 3. Comfort and Protection! The LORD is good – indeed, he is a fortress in time of distress and he protects those who seek refuge in him (1:7). This is a mean and sin-stained planet. Enemies rise and fall; world powers rise and fall; God’s people are treated unfairly, even cruelly. But through it all we can depend on Him. He is our only good and sure Protector and our only dependable refuge. Messiah: Though there are no direct messianic prophecies in Nahum, the divine attributes described in 1:2- 8 picture Christ’s work as the judge of the nations in His second advent.

Study Notes Ed Underwood Micah: God’s People in Court He has told you, O man, what is good and what the Lord really wants from you: He wants you to promote justice, to be faithful, and to live obediently before your God. (Micah 6:8) The seventeen Books of Prophecy record the messages of the writing prophets (those whose messages are preserved in writing) God raised up to speak for him following the ministries of the prophets Elijah and Elisha. The failings of the Divided Kingdom Era prompted God to speak to Israel in the north and Judah in the south. They continued to speak to God’s people for over 400 years, including the exile to Babylonia and the return to the Promise Land. (1 Kings 12-Esther) The prophets spoke for God to His people concerning the enforcement of terms of their covenant relationship with God. Each spoke to a specific generation of Israel or Judah to enforce the conditional covenant (Mosaic) in the context of the unconditional covenants flowing from the Abrahamic Covenant. Their message can be summed up in these sentences: You are mine! (Unconditional covenants, Romans 11:29). Walk with me and I will bless you. Walk away from me and I will call you back to myself through loving discipline (Conditional covenant, Romans 9-11). Micah prophesied in the days of Jotham (739-731 BC), Ahaz (731-715 BC), and Hezekiah (715-686 BC), kings of Judah. Although Micah dealt primarily with Judah, he also addressed the northern kingdom of Israel and predicted the fall of Samaria (1:6). Much of his ministry, therefore, took place before the Assyrian captivity of Israel in 722 BC. His strong denunciation of idolatry and immorality also suggest that his ministry largely preceded the revival and sweeping reforms of Hezekiah. During Micah’s time, the kingdom of Israel continued to crumble inwardly and outwardly until its collapse. The Assyrian Empire under Tiglath-pileser III, Shalmeneser V, Sargon II, and Sennacherib reached the zenith of its power and became a constant threat to Judah. A contemporary of Hosea in the northern kingdom and of Isaiah in the court of Jerusalem, Micah was not as aware of the political situation as Isaiah, but he showed a profound concern for the sufferings of the people. His prediction of future Babylonian captivity for Judah (4:10) must have seemed ridiculous to his countrymen since Babylon was still under strong Assyrian domination and Hezekiah’s future successful campaign against the Assyrians seemed impossible. Micah’s message alternates between threat and hope—threat of judgment due to disobedience to the Mosaic Covenant, and hope of restoration due to God’s promises to His people. Like Amos, Micah exposed the people’s failures in social justice. Unlike Amos, Micah encouraged the believing remnant with exciting insights into the career and kingdom of its coming King. “Micah’s doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope. The remnant is a force in the world, not simply a residue of people, as the word ‘remnant’ (she’erit) may seem to imply. It is a force that will ultimately conquer the world (4:11-13). This triumph, while presented in apparently militaristic terminology (4:13; 5:5-6), is actually accomplished by other than physical force [cf. Matt.5:3-12]. By removing everything that robs his people of complete trust in him (5:10-15), the Ruler from Bethlehem will effect the deliverance of his people. The source of power for God’s people in the world is their absolute trust in him and his resources.” (T.E. McComiskey, “Micah,” in Daniel-Minor Prophets, vol. 7 of The Expositor’s Bible Commentary, p 399.) The Book of Micah divides between three oracles, each beginning with the command to “listen.” Each message of judgment is important, but there is also mention of restoration of a remnant. Ultimately God would restore the descendants of Jacob to a position of world leadership under their Messiah. I. LISTEN, ALL YOU NATIONS! Judgment is coming on Israel and Judah, but the nation will ultimately be restored. (chapters 1-2) Micah: The Ruler from Bethlehem will establish justice in this world. Until then, promote justice; be faithful, and live obediently before your God! Beginning with a general declaration of the condemnation of both Israel and Judah, Micah declares both kingdoms will be overthrown because of their rampant treachery. He uses a series of wordplays on the names of several cities of Judah in his lamentation over Judah’s coming destruction (1:10-16). This is followed by some specific causes for judgment: premeditated schemes, covetousness, and cruelty. Nevertheless, God will regather a remnant of his people (2:12-13). II. LISTEN, YOU LEADERS OF JACOB, AND YOU RULERS OF THE NATION ISRAEL! Blessing will follow judgment. (chapters -5) In the previous oracle Micah emphasized judgment and devoted only two verses to blessing (2:12-13). In this oracle 1/3 contains judgment (chapter 3), while 2/3 emphasize blessing (chapters 4-5). Micah systematically condemns the princes (3:1-4) and the prophets (3:5-8) and concludes with a warning of coming judgment (3:9-12). Then Micah moves into a two-chapter message of hope, which describes the reinstitution of the kingdom (4:1-5) and the intervening captivity of the kingdom (4:6-5:1), concluding with the coming Ruler of the Kingdom (5:2-15). The prophetic focus gradually narrows from the nations to the remnant to the King. III. LISTEN, TO WHAT THE LORD SAYS! The third oracle summarizes what the prophet has already said and adds an appeal to God on behalf of his countrymen. (chapters 6-7) In his two controversies with His people, God calls them into court and presents an unanswerable case against them. The people have spurned God’s grace, choosing instead to revel in wickedness. Micah concluded with an amazing series of appeals to the character of the Lord and His promises to pardon Israel’s iniquity and renew the nation in accordance with His covenant. MICAH AND YOU: Micah’s writings provide some of the clearest day-to-day guidance for God’s people of every generation. That guidance is summed up in the theme verse of the book, Micah 6:8: He has told you, O man, what is good and what the Lord really wants from you: He wants you to promote justice, to be faithful, and to live obediently before your God. 1. Promote justice! Live and encourage the principles of what will be true in the world to come—the Kingdom of God—in the here and now world. (2:1, 8-9; 3:11; 6:11) Two questions: (1) Do you factor in God’s love for the poor in your politics? (2) Are you involved in a ministry to the poor and oppressed in your community?   2. Be faithful! Love God and others loyally by delivering on your capacity and commitments to meet their needs in the power of Christ. The prophecy of Micah gives us hope, in spite of the injustices and wickedness of this world. Our unshakeable confidence in Jesus Christ, the Ruler from Bethlehem, gives us courage to extend mercy to those in our world, to love them loyally. We live for the world to come, when He will reign and this world will be perfectly just! (2:13; 4:1-7; 5:1-9) 3. Live obediently before your God! Walk humbly and without arrogance in fellowship with God pursuing His priorities and will for your life instead of your own. God’s grace gives us power. Our absolute trust in Him and His resources is the source of our power (5:10-15). His unconditional love for His people is the source of our confidence (7:18-20). Messiah: Micah 5:2 is one of the clearest and most important Old Testament prophecies: “But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be ruler in Israel, whose goings forth have been from of old, from everlasting.” This prophecy about the birth and eternality of the Messiah was made seven hundred years before His birth. The chief priests and scribes paraphrased this verse in Matthew 2:5-6 when questioned about the birthplace of Messiah.

The Book of Obadiah—Servant of the Lord Obadiah’s message to Israel/Edom: To our enemies, God says—Vengeance is mine says the Lord, as you have done, it shall be done to you! To His people, God says—Entrust yourself to the Perfect Judge —The Kingdom will be the Lords! 722-721BC 612 606 597 586 536 516 457 445BC Obadiah 21 “And the kingdom shall be the Lord’s!” Setting: The prophecies of the Book of Obadiah are directed to the time of 586 BC when Nebuchadnezzar’s army laid siege on Judah, destroying Jerusa- lem, Solomon’s temple and deporting the Jews to Babylon. There is only speculation about the prophet Obadiah, very little is known about the one who wrote the shortest Book in the Old Testament (only 21 verses). The purpose probably wasn’t for Edom, but for the comfort of the surviving Judeans. Some have suggested that Obadiah follows the covenant-lawsuit format that would be presented when one nation violates their covenant with another nation. Obadiah describes 3 sentences (vs. 2-9) and 3 pronouncements (vs. 10-14) as well as a promise of vindication and restoration (17-21). Structure of the Book of Obadiah Vs. 1-9 Edom’s pride & judgment Vs. 10-14 Edom’s sin against Judah Vs. 15-21 Edom’s judgment and God’s restoration of Judah “The pride of your heart has deceived you... You say in your heart, ‘Who will bring me down to the ground?’” (vs. 3) “For violence against your brother Jacob, shame shall cover you, and you shall be cut off forever.” (vs. 10) “As you have done, it shall be done to you!” (vs. 15) “Then your mighty me, O Teman, shall be dismayed...” (vs. 9) Edom’s sin against Judah: 1)  Not defending Judah from Babylon (vs. 11) 2)  Rejoicing over Judah’s destruction (vs. 12) 3)  Shouldn’t have looted Judah (vs. 13) 4)  Shouldn’t have slaughtered & delivered refugees to Babylon (vs. 14) Judah’s restoration: 1)  God will restore and reestablish Judah but not Edom (vs. 17-18) 2)  Judah will possess all the nations’ land (vs. 19-20) 3)  The kingdom will be the Lord’s! (vs. 21) Samaria falls; Shal- maneser of Assyria dies and Sargon II reigns. Israel exiled by Assyria. Fall of Nineveh (Assyria) Nebuchadnezzar defeats Egypt at Carchemish; First deportation of Jews to Babylon (Daniel taken) Second deportation of the Jews to Babylon (Ezekiel taken) Jerusalem falls to Nebu- chadnezzar; 3rd deporta- tion. Judean refugees flee to Egypt—take Jeremiah Cyrus of Persia issues His decree allowing Jews to return to Palestine. First return with Zerubbabel (70 years from first exile Jer.29:10; 2 Chro.36:21). Temple completed 70 years after destruc- tion Jer. 29:10). 2nd return under Ezra (Revival of the People) 3rd return under Nehemiah (The Wall) Themes & Message of Obadiah Nahum (to Nineveh/Assyria) and Obadiah (to Edom) are the only two Prophets that are addressed completely to another nation other than Israel or Judah. Edom was the nation that grew from Jacob’s twin brother Esau and the brotherly rivalry continued for 1,500 years. They should have been help- ing their “kin” instead they were making matters worst: 1) gloating over the Israelites’ problems, 2) looting their homes, and 3) murdering the Judean refugees and handed them over to Babylon. The Edomites were a prideful people. Their capital, Sela, was (what they thought) an impenetrable rock fortress city. It could only be reached by these narrow gorges. Very similar to the city of Petra that is also located in Edom and protected by towering rocks. They had presumptuous, deceitful hearts. They thought, “Who can bring me down to the ground!” God cares deeply about justice and the day will come when injustices is addressed in Edomites. “As you have done, it shall be done to you!” (vs. 15)God’s enemies will be punished. “Vengeance is mine says the Lord!” God is sovereign over all the nations whether they acknowledge it or not. Edom is mentioned many times by Obadiah’s contemporaries. Jeremiah describes the same events as Obadiah, The LORD says to Edom, "I will certainly make you small among nations. I will make you despised by all humankind. The terror you inspire in others and the arrogance of your heart have deceived you. You may make your home in the clefts of the rocks; you may occupy the highest places in the hills. But even if you made your home where the eagles nest, I would bring you down from there," says the LORD. (Jeremiah 49:15-16). Ezekiel adds, “As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you– you will be desolate, Mount Seir, and all of Edom– all of it! Then they will know that I am the LORD.'“ (Ezekiel 35:15) Mt. Zion in Jerusalem Obadiah 21 “And the kingdom shall be the Lord’s!” Mt. Seir capital of Edom Obadiah 4 Even if you were to soar high like an eagle, even if you were to make your nest among the stars, I can bring you down even from there!" says the LORD. How was this judgment on Edom realized? Often times in prophecy, there is a near future and distant future—two events. In the 2nd century, the Jews and Edom’s other enemies destroyed the Edomites and their identity as a nation. However, Edom, also symbolizes all of the Gentile powers that domi- nated and opposed Israel. In the last verse of Obadiah, we learn “the kingdom shall be the Lord’s!” (vs. 21). The history of civilization has been a power-struggle between nations and kingdoms. The King of kings and the Lord of lords will destroy all competing nations and will establish His kingdom on the only mountain that matters, not Mt. Seir of Edom, but Mt. Zion of Israel. God’s people will get the LAND again! The Lord Jesus Christ will reign over this Kingdom and it will endure forever. He will reign in solitary glory. Revelation 11:15 declares, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.”

Amos: Burden Bearer Amos’s message to Israel: Repent of your idolatry, self-sufficiency, and exploitation of the poor and seek the Lord God of Hosts and live! 782BC 767 753 722-721 612 606 597 586 536 516 457 445BC Amos 9:11-15 describes the restoration of Israel and the royal house of David. They will be planted again in the land. Setting: The Book of Amos was written by a rancher/farmer and by his own confession— “was no prophet, nor was I a son of a prophet” (7:14). Sent from Judah (Tekoa, 1:1), Amos was called by God to confront Israel during one of its most prosperous and self- sufficient times. Uzziah and Jeroboam had formed an alliance and ruled an areas as large as the empires of David and Solomon. The Jehu dynast was one of the longest dynasties of the North and Egypt, Assyria, and Babylon were relatively weak at this time. Amos probably prophesied from 767-753 BC (40 years prior to the exile of Israel [the northern kingdom] by the Assyrians). Structure of the Book of Amos Chapters 1-2 Judgment oracles.... Chapters 3-6 God’s rebuke of Israel.... Chapters 7-9 5 Visions... Oracles against Israel’s enemies: Damascus Gaza Tyre Edom Ammon Moab Destruction of Israel (3) Israel’s sin (4) God’s solution: “Seek Me and Live” and “Hate evil, love good!” (5) Visions of the Locusts, Fire, Plumb Line + Amos’s encounter with Amaziah (7) Vision of the basket of fruit (8) Oracles against: Judah Israel God’s condemnation of self-sufficiency and injustice (6) Vision of Destruction and God’s Restoration (9). Restitution of the Davidic monarchy and covenant prosperity. Jeroboam II began his reign in Israel (north) Uzziah begin his reign in Judah (south). Amos ministry begins Amos ministry ends Samaria falls; Shal- maneser of Assyria dies and Sargon II reigns. Israel exiled by Assyria. Fall of Nineveh (Assyria) Nebuchadnezzar defeats Egypt at Carchemish; First deportation of Jews to Babylon (Daniel taken) Second deportation of the Jews to Babylon (Ezekiel taken) Jerusalem falls to Nebu- chadnezzar; 3rd deporta- tion. Judean refugees flee to Egypt—take Jeremiah Cyrus of Persia issues His decree allowing Jews to return to Palestine. First return with Zerubba- bel (70 years from first exile Jer.29:10; 2 Chro.36:21). Temple completed 70 years after destruc- tion Jer. 29:10). 2nd return under Ezra (Revival of the People) 3rd return under Nehemiah (The Wall) Themes & Message of Amos Remember, after Solomon, the kingdom was divided in 930BC into Israel (northern 10 tribes) and Judah (southern 2 tribes [Judah and Benjamin] + the Levites). There were some good kings in Judah, but all the kings of the north were wicked and it was a period of idolatry and defiance. During Amos’s ministry, in 767BC (roughly 40 years before Israel’s deportation), it was no different. Israel was strong militarily and economically, but was bankrupt spiritually. God says that He is “weighed down by” (2:13) by their iniquity, perversity, and idolatry. God describes Israel as His chosen people, “You only have I known of all the families of the earth” (3:2) but clearly defines her sin, “for they do not know to do right” (3:10) and “the Lord God has sworn by His holiness” (4:2). Deuteronomy 12 explicitly states that God would choose one place to dwell (Deut. 12:5), and all of Israel was to bring her sacrifice and offerings to this one place (Deut. 12:5-7), and all other shrines, sanctuaries, and high places were to be destroyed (Deut. 12:1-4). Jeroboam (150 years prior to Amos) erected altars in Bethel, Gilgal and Dan that became sanctuaries of idolatry and false worship (3:14, 4:4, 5:5, 6:1, 7:9-13). Also in Amos’ day, the Israelites would wor- ship the stars, in particular a star-god identified with Saturn called Chiun (5:26) and put their hope in Pleiades and Orion (5:8). Their sins were rooted in their self-sufficiency, “strength,” and pride (3:11, 6:8,13, 8:7) and God is absolutely brilliant to rebuke them with Amos who is not a sophisticated man, but a commoner who had no training as a prophet (1:1, 7:14). God abhors their pride and self-sufficiency—”The Lord is His name. He rains ruin upon the strong” (5:8-9), “He shall sap your strength from you” (3:11), and “the Lord has sworn by the pride of Jacob: ‘Surely I will never forget any of their works’” (8:7). Two calamities are stopped by Amos through intercessory prayer and his appeal to God is that Jacob (Israel) in fact is “not strong” (as they think they are) but “very small” (7:2, 5) and in need of rescue. More than any of the other prophets, the setting of Amos mirrors the current cul- ture of the U.S. He was writing to a prideful, “secure,” “self-sufficient” and economically prosperous people. The people were exploiting the poor (2:6-7, 4:1, 5:11-12, 8:4-6) in order to build elaborate homes (3:10-11,15, 5:11, 6:4, 8). They sold “the poor for a pair of sandals” (2:6), “oppress the poor and crush the needy” (4:1), and “tread down the poor” (5:11). God is furious with the treatment of the poor, the judicial corruption and the legal system. The decadent lifestyle (6:1-6) and fractured relationship with Yahweh caused a breakdown in their treatment of the poor. James points out that the natural working of our relationship with Christ will be an impartial treatment of the poor (James 2:1-13) and Paul adds, Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains. (1Tim. 6:9-10). In chapter 4, God says five times, “Yet you have not returned to Me!” and everything culminates with the phrase, “prepare to meet your God, O Israel!” (4:12). Amos is very passionate as he describes the Lord God of hosts (9 times God is described this way). The Lord God of hosts is the One Who: Amos declares, “Behold, the eyes of the Lord God are on the sinful kingdom, and I will destroy it from the face of the earth; yet I will not utterly destroy the house of Jacob” says the Lord (9:8). Amos’s final vision involves the destruction of Israel (realized in 722 by Assyria), but also the resti- tution of the Davidic monarchy and covenant prosperity. God says “Seek Me and live” (5:4, 6, 14), “Hate evil, love good” (5:15) and “the Lord God of hosts will be with you” (5:14). God’s heart for His people to seek Him is similar to what is described in Psalm78:34-35, When he struck them down, they sought his favor; they turned back and longed for God. They remembered that God was their protector, and that the sovereign God was their de- liverer. The “live” in “seek Me and live” is the restoration of blessings that Yahweh longs for His people (3:2, Deut. 30:6). Jesus says, The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly (John 10:10). Our Lord has come to give us life but abundant life—Life that is full, that is real and can only be experienced in union with Christ and His dreams for us. God sees the injustices, the sin, and violations among the people and His desire is to “let justice run down like water, and righteousness like a mighty stream” (5:24). Forms mountains and creates wind (4:13) Who declares to man what his thought is, and makes the morning darkness (4:13) Who treads the high places of the earth (4:13) He turns the shadow of death into morn- ing and makes the day dark as night (5:8) He calls for the waters of the sea and pours them out on the face of the earth (5:8, 9:6) He who touches the earth and it melts. (9:5) He who builds His layers in the sky, and has founded His strata in the earth (9:6)

Michael teaches on the book of Nahum, which delivered a potent decree of God's judgment in three short chapters. Nahum's message is clear: God is indeed a God of wrath. Is it possible, however, that God's wrath demonstrates His love? Nahum prophesies to the Ninevites 100-150 years after Jonah's reluctant ministry, which resulted in the greatest “revival” in Old Testament record. Nineveh is an interesting chapter because it was a serious capital. It was surrounded by massive 100-foot walls, 200 towers set around the wall for defense, 150-foot wide, 60-foot deep moat surrounded this incredible fortress. The city was massive. Its grandeur couldn't rival Jerusalem's at its zenith. Nineveh responded to Jonah's message in 760BC. However, In less than 40 years (by 722BC) they had regressed completely back to their old ways. Sargon II destroyed Samaria, the capital of the Northern Kingdom of Israel at that time. 10 tribes were dispersed in that area, and under Sennacherib the Assyrians nearly captured Jerusalem, then under King Hezekiah's reign, in 701 BC. By the time of Nahum, circa 660BC, Assyria was at the height of its power and wealth under Ashurbanipal, whose reign from 669-633BC exceeded all other Assyrian kings. Nineveh was his capital and fortress, but Ashurbanipal's sons were no match for the future their father had established and their power failed. Nahum is God's voice of an overflowing flood (Nahum 1:8), which literally came true when the Tigris overflowed and destroyed part of Nineveh's wall. Babylonians took advantage of the opportunity, breached the wall through the destroyed sections and invaded, plundered, burned, and destroyed the city. Nahum 3:11 prophesied that Nineveh would “be hidden” and indeed it was until the site was discovered in 1842. Nahum stated that God was coming not with a call to repentance, but with the sword of judgment. While Jonah brought God's warning of judgment unless they repented, Nahum brings God's vice of judgment in cold terms, a pronouncement of death.

Jando's parents immigrated to the US from Iraq and Syria in their early 20s, making the first two decades of their lives vastly different from his even though he's only ever known them as quiet suburb-dwellers. He ruminates on how this has shaped his family and their Assyrian community via food, ceremony, language, religion, and a plethora of other small ways that he often forgets are considered different because it's all just his own American experience. Notes: The Assyrian collection at The Oriental Institute, featuring a winged bull from Sargon II. Thanks to the Chicago Podcast Cooperative for their continued support and Simplecast for sponsoring this episode. Use the promo code "chicago" to get 50% your first 3 months of Simplecast.

Sargon II dies. See acast.com/privacy for privacy and opt-out information.

Sargon is the king of two nations now See acast.com/privacy for privacy and opt-out information.

Sargon II is so close to restoring the empire See acast.com/privacy for privacy and opt-out information.

Sargon II gives us what no other Assyrian king has given us See acast.com/privacy for privacy and opt-out information.

Sargon II fights on See acast.com/privacy for privacy and opt-out information.

King Midas of Phrygia becomes a new archenemy of Sargon II See acast.com/privacy for privacy and opt-out information.

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Week 17 of The Story A sermon series featuring Max Lucado.

Week 17 of The Story A sermon series featuring Max Lucado.

Week 17 of The Story A sermon series featuring Max Lucado.

Week 17 of The Story A sermon series featuring Max Lucado.