Podcasts about Shibboleth

Today, we looked at a story about the warfare among the tribes, but it was so much more than that. We see the concept of a “Shibboleth.”  This is a word that certain tribes could not pronounce correctly, thus revealing their true identity. The concept of Shibboleth is a way to know if something is “true” or not. What is your Shibboleth of who is a Christian? We'll talk today about some historic markers that make one a Christian, and we'll talk today about some words that Jesus had to say. Shameless plug: here's a link to Method(ist) to the Madness, our new, hopefully entertaining podcast about church history. - https://methodisttothemadness.buzzsprout.com/Join us for our daily reflections with Andy. In 10 short minutes, he'll dig a little deeper into Scripture and help you better understand God's Word.You can read today's passage here - https://www.biblegateway.com/passage/?search=Judges%2012%3A%201-7&version=NRSVUEClick here if you'd like to join our GroupMe and receive this each morning at 7:00 a.m. CST. - https://groupme.com/join_group/107837407/vtYqtb6CYou can watch this in video form here - https://revandy.org/blog/

Questions like “What does this mean?” are central to our encounters with art. “How are these signs connected?” or “how do all symbols fit into an unstated scheme?” are the foundational concerns of aesthetics. Yet, when the same concerns crop up regularly in almost any other part of life, we give a clinical, pathological name: paranoia.These questions were the makings of Paranoia, a symposium held at Verdurin in February 2025. This episode is a recording of Reading Between the Lines by Thomas Peermohamed Lambert. Since Paul Ricoeur, literary studies have been dominated by a ‘hermeneutics of suspicion.' In his presentation, Thomas discusses the strange affinity between literary modernism and conspiracy theory. He makes example of the paranoia evident in the work of writers like Kafka and Borges.  Thomas also considers the death the ‘inductive' novel, and the question of whether readers have become rather too trusting of what they read.Thomas is a writer and scholar. He co-organised the Paranoia event.******The Paranoia programme in full.More events at Verdurin.Thomas' novel Shibboleth.

Send us a textBen and Adam coordinate T-shirts, then draw from Adam's article in Shibboleth magazine to coordinate their critiques of how church and crown legitimise each other. They also react to the horror of an American Pope and present perhaps their most famous Saint of the Week yet!Support the showEverything Bread and Rosaries does will be free for everyone forever, but it does cost money to produce so if you wish to support the show on Patreon, we'd love you forever!Music credits at this link

Thomas Peermohamed Lambert discusses his novel, Shibboleth, with Nina Power and Douglas Lain in the Culture Corner.  What does it mean to go to Oxford? What is the future of the elites and elite education? Can you find love on campus?Support Sublation Mediahttps://patreon.com/dietsoap

The Phoenix Pham descend into the depths of the Chancellor's Palace wondering what they will find below. Who will our heroes run into first? The Chancellor and Children of Silence? Devas's Crew? or the Shibboleth? What secrets await in the secret base, accessed by a secret elevator, at the end of a secret tunnel, hidden in a secret garden?

Un épisode aussi long qu'important pour démarrer cette troisième saison du podcast "Le Bonheur c'est Les Autres" (BLA) :L'invité est Michel Gad ("Mischa") Wolkowicz, un psychanalyste, personnage engagé et auteur franco-israélien.Avec lui, il est question évidemment de psychanalyse et de Freud, de judaïsme et d'Israël, de bonheur relatif et de l'importance du cercle familial, d'art et de rencontres humaines.Une voix grave, un rire qui tonne, une conscience d'un destin pas comme les autres, une interrogation sur l'amour et le désir.Cette interview de plus d'une heure (avec quelques couacs au niveau son, faut que j'arrive à régler mes micros hypersensibles 

Send us a textThat's right folks! It's finally happened! Beer Christianity's Jonty Langley has degraded himself (further?) by appearing on a lesser UK-based leftist Christian podcast! Join Ben and Adam as they quiz Jonty about the need for new leftist Christian media, as well as the new magazine that's playing its part!Jonty's links:S(h)ibboleth magazineNovel Beer Christianity podcastNew Old Music podcastTikTok TwitterSupport the showEverything Bread and Rosaries does will be free for everyone forever, but it does cost money to produce so if you wish to support the show on Patreon, we'd love you forever!Music credits at this link

What is the true meaning of Christmas? Is there such a thing? What is the Luigi Mangione situation all about? Do we buy the billionaire and media narrative that he (or whoever The Adjuster is) should not be lionized? And more importantly than any of that: why did we create S(h)ibboleth magazine, and what can readers expect from it? A lot of bloody questions being asked by your chaotic friends at Beer Christianity. You may or may not like our answers. But you will hear more interesting takes than almost anywhere else in Christian media. And that ain't nothing.  Tune into this episode for our take on the health insurance CEO who had his claim on life denied, and to find out more about S(h)ibboleth magazine, which launched this week.  Along the way we also discuss what the true meaning of Christmas is and what it means to us. And this fine cup (or C-cup, we guess). Love ya!  More from Beer Christianity at beerchristianity.co.uk and beerchristianity.substack.com. Find S(h)ibboleth magazine at shibbolethmag.com.  

église AB Lausanne ; KJV Judges 12 And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee? we will burn thine house upon thee with fire. And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands. And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me? Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites. And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand. And Jephthah judged Israel six years. Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead. And after him Ibzan of Bethlehem judged Israel. And he had thirty sons, and thirty daughters, whom he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. Then died Ibzan, and was buried at Bethlehem. ...

Judges 12 verses 1 to 6. Then the people of Ephraim mobilized an army and crossed over the Jordan River to Zaphon. They sent this message to Jephthah: “Why didn't you call for us to help you fight against the Ammonites? We are going to burn down your house with you in it!” Jephthah replied, “I summoned you at the beginning of the dispute, but you refused to come! You failed to help us in our struggle against Ammon. So when I realized you weren't coming, I risked my life and went to battle without you, and the Lord gave me victory over the Ammonites. So why have you now come to fight me?” The people of Ephraim responded, “You men of Gilead are nothing more than fugitives from Ephraim and Manasseh.” So Jephthah gathered all the men of Gilead and attacked the men of Ephraim and defeated them. Jephthah captured the shallow crossings of the Jordan River, and whenever a fugitive from Ephraim tried to go back across, the men of Gilead would challenge him. “Are you a member of the tribe of Ephraim?” they would ask. If the man said, “No, I'm not,” they would tell him to say “Shibboleth.” If he was from Ephraim, he would say “Sibboleth,” because people from Ephraim cannot pronounce the word correctly. Then they would take him and kill him at the shallow crossings of the Jordan. In all, 42,000 Ephraimites were killed at that time.

In this episode, I speak with Marc Redfield, professor of Comparative Literature, English, and German Studies at Brown University about his most recent work, Shibboleth: Judges, Derrida, Celan, published in 2020 by Fordham University Press. In this short but intricate and dense work, Redfield investigates the “shibboleth”—the word, if it is one, and the concept—from its roots in the Book of Judges to the contemporary global regimes of technics that are defined by constantly proliferating technologies and practices of encryption, decryption, exclusion, and inclusion.  At the heart of this book is an insightful interpretation of two poems by the Romanian-Jewish, German-language poet Paul Celan. Redfield places Celan into a polyphonic dialogue with others who invoked “the” shibboleth: the French philosopher Jacques Derrida, William Faulkner, and the Colombian visual artist Doris Salcedo (whose 2007 installation at the Tate Modern, which bears the title Shibboleth, provides the cover image for the book). In doing so, Redfield pursues the track of shibboleth: a word to which no language can properly lay claim, a word that is both less and more than a word, that signifies both the epitome and ruin of border control technology, and that thus, despite its violent origin and role in the Biblical story, offers a locus of poetico-political affirmation. Britt Edelen is a Ph.D. student in English at Duke University. He focuses on modernism and the relationship(s) between language, philosophy, and literature. You can find him on Twitter or send him an email. 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

In this episode, I speak with Marc Redfield, professor of Comparative Literature, English, and German Studies at Brown University about his most recent work, Shibboleth: Judges, Derrida, Celan, published in 2020 by Fordham University Press. In this short but intricate and dense work, Redfield investigates the “shibboleth”—the word, if it is one, and the concept—from its roots in the Book of Judges to the contemporary global regimes of technics that are defined by constantly proliferating technologies and practices of encryption, decryption, exclusion, and inclusion.  At the heart of this book is an insightful interpretation of two poems by the Romanian-Jewish, German-language poet Paul Celan. Redfield places Celan into a polyphonic dialogue with others who invoked “the” shibboleth: the French philosopher Jacques Derrida, William Faulkner, and the Colombian visual artist Doris Salcedo (whose 2007 installation at the Tate Modern, which bears the title Shibboleth, provides the cover image for the book). In doing so, Redfield pursues the track of shibboleth: a word to which no language can properly lay claim, a word that is both less and more than a word, that signifies both the epitome and ruin of border control technology, and that thus, despite its violent origin and role in the Biblical story, offers a locus of poetico-political affirmation. Britt Edelen is a Ph.D. student in English at Duke University. He focuses on modernism and the relationship(s) between language, philosophy, and literature. You can find him on Twitter or send him an email. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

In this episode, I speak with Marc Redfield, professor of Comparative Literature, English, and German Studies at Brown University about his most recent work, Shibboleth: Judges, Derrida, Celan, published in 2020 by Fordham University Press. In this short but intricate and dense work, Redfield investigates the “shibboleth”—the word, if it is one, and the concept—from its roots in the Book of Judges to the contemporary global regimes of technics that are defined by constantly proliferating technologies and practices of encryption, decryption, exclusion, and inclusion.  At the heart of this book is an insightful interpretation of two poems by the Romanian-Jewish, German-language poet Paul Celan. Redfield places Celan into a polyphonic dialogue with others who invoked “the” shibboleth: the French philosopher Jacques Derrida, William Faulkner, and the Colombian visual artist Doris Salcedo (whose 2007 installation at the Tate Modern, which bears the title Shibboleth, provides the cover image for the book). In doing so, Redfield pursues the track of shibboleth: a word to which no language can properly lay claim, a word that is both less and more than a word, that signifies both the epitome and ruin of border control technology, and that thus, despite its violent origin and role in the Biblical story, offers a locus of poetico-political affirmation. Britt Edelen is a Ph.D. student in English at Duke University. He focuses on modernism and the relationship(s) between language, philosophy, and literature. You can find him on Twitter or send him an email. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In this episode, I speak with Marc Redfield, professor of Comparative Literature, English, and German Studies at Brown University about his most recent work, Shibboleth: Judges, Derrida, Celan, published in 2020 by Fordham University Press. In this short but intricate and dense work, Redfield investigates the “shibboleth”—the word, if it is one, and the concept—from its roots in the Book of Judges to the contemporary global regimes of technics that are defined by constantly proliferating technologies and practices of encryption, decryption, exclusion, and inclusion.  At the heart of this book is an insightful interpretation of two poems by the Romanian-Jewish, German-language poet Paul Celan. Redfield places Celan into a polyphonic dialogue with others who invoked “the” shibboleth: the French philosopher Jacques Derrida, William Faulkner, and the Colombian visual artist Doris Salcedo (whose 2007 installation at the Tate Modern, which bears the title Shibboleth, provides the cover image for the book). In doing so, Redfield pursues the track of shibboleth: a word to which no language can properly lay claim, a word that is both less and more than a word, that signifies both the epitome and ruin of border control technology, and that thus, despite its violent origin and role in the Biblical story, offers a locus of poetico-political affirmation. Britt Edelen is a Ph.D. student in English at Duke University. He focuses on modernism and the relationship(s) between language, philosophy, and literature. You can find him on Twitter or send him an email. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

What if you could understand why rational people sometimes believe the most irrational things?Dan Ariely is a Professor of Psychology and Behavioral Economics at Duke University, the Center for Advanced Hindsight, and is also the author of several books including his most recent work, Misbelief: What Makes Rational People Believe Irrational Things. His work is also the subject of a new TV show called The Irrational.Greg and Dan discuss many aspects of misbelief and irrationality. Dan describes his own journey of finding himself at the center of different conspiracy theories during the COVID-19 pandemic where he unexpectedly found himself accused of being part of a sinister plot. This shocking experience spurred him to delve deep into the phenomenon of misbelief, and he shares his invaluable field research and insights on this perplexing topic. Dan also explains the concept of "Shibboleth" as a social marker in political discourse, examining how language and terminology often signify group membership rather than convey actual beliefs. Dan and Greg discuss the critical role of maintaining transparency and trustworthiness in scientific communication and reflect on the evolving role of academia in addressing societal issues. *unSILOed Podcast is produced by University FM.*Episode Quotes:Are we in a period of low resilience?19:25: We are at a period of high stress and low resilience. Why do we have low resilience? Because we spend less time with friends. We spend more time with our nuclear family. We have less good friends for all kinds of reasons, but, you know, for example, one of them is that we're not allowed to have friends at work anymore. And what I mean by that is that there are topics that you can't talk about at work. It's frowned upon to talk about sexual issues. It's frowned upon to talk about politics. We spend lots of time with those people. It used to be the place where you got new friends. Now it's not anymore, right? There's not that much going out with friends after work to drink. And you don't know much about the people that we work with.Redefining misbelief06:14: Misbelief is not just about believing in something that isn't so; it's also about adopting it to such a degree that it colors everything we look at. And that's the dangerous thing, right? Because the moment you have some belief…[06:37] it becomes a central tenet in the way you interpret the world; it becomes much broader than that because you start being suspicious and so on.Why does replication matter in social science?52:20: I think there are lots of reasons why things don't replicate. I think that intention is a very small subset. And my hope is that we will grow as a science. We need to be more careful, and so on. But we also need to understand that lack of replication sometimes is just asking another question of what was different between those two things rather than saying, "Oh, it must mean that the first one was not correct. And the second one is correct."The high cost of incorrect beliefs23:43: We live in a world in which some wrong beliefs can have very large consequences. So I don't know if people believe in more incorrect things; probably we believe in less incorrect things, but I think that the cost of believing in incorrect things can be much higher.Show Links:Recommended Resources:The IrrationalBronisław MalinowskiShibbolethFriedrich SchillerCui bono?Richard ThalerCass SunsteinDiederik StapelGuest Profile:DanAriely.comThe Center for Advanced HindsightProfile on LinkedInWikipedia ProfileHis Work:Amazon Author WorksMisbelief: What Makes Rational People Believe Irrational ThingsDollars and Sense: How We Misthink Money and How to Spend SmarterThe Honest Truth About Dishonesty: How We Lie to Everyone--Especially OurselvesThe Upside of Irrationality: The Unexpected Benefits of Defying LogicPredictably Irrational, Revised and Expanded Edition: The Hidden Forces That Shape Our DecisionsTED TalksDan's Youtube Page

A new MP3 sermon from Slippery Rock Baptist Church is now available on SermonAudio with the following details: Title: Shibboleth or Sibboleth Subtitle: Slippery Rock Baptist Sermons Speaker: Jeffrey S. Lynn Broadcaster: Slippery Rock Baptist Church Event: Sunday Service Date: 6/23/2024 Bible: Judges 14 Length: 31 min.

Shibboleth • 5-26-24 • Pastor Rick Perrine

1 Corinthians 13

Our heroes get ever closer to reaching Orsiame, bent on rescuing Vaughn McRaven before the coronation and the execution. Will the Phoenix Pham get there in time? How does the Civil War fit into the Shibboleth's plans? And who is this old man and why are my ears bleeding? 

The Problem: Maybe a better term is “leveraged insophistication.” (Recorded on Monday, May 6, 2024.) Support Roderick on the Line on Patreon.

Dan Ariely    Navigating Misinformation with Empathy: Misbelief with Dan Ariely   This episode features Dan Ariely, author of 'Misbelief, what makes rational people believe irrational things', focusing on the psychology behind misinformation and belief in conspiracy theories.    Ariely discusses how stress, personality traits, and social dynamics contribute to the spread of false beliefs, emphasising the importance of resilience and trust in combating misinformation.    He shares personal experiences, including being targeted by disinformation, and highlights his role in the NBC show 'The Irrational' that combines social science with solving crimes. The conversation touches on various psychological concepts, the impact of cognitive biases, and the role of social context in shaping beliefs.    Ariely proposes empathy and understanding over conflict in addressing belief in misinformation and discusses the broader implications of trust erosion in society.   00:00 Unraveling the Web of Misinformation 01:12 Welcome Dan Ariely: Exploring Misbelief 02:15 The Making of 'The Irrational': A TV Show Inspired by Real Science 06:13 Embracing Imperfections: The Philosophy of Kintsugi 12:22 The Personal Impact of Misinformation on Dan Ariely 18:39 The Psychological Journey into Misbelief 22:08 Navigating the Flood of Misinformation in the Digital Age 26:42 The Role of Stress in Cultivating Misbeliefs 33:49 Challenging Cognitive Biases and Misbeliefs 40:01 Navigating Societal Divides: The Abortion Debate 40:59 The Power of Uncertainty in Dialogue 41:25 Innovation and the 'Us vs. Them' Mentality 42:33 Exploring the Dunning-Kruger Effect 47:15 The Role of Memory in Shaping Beliefs 49:02 Personality Traits and Susceptibility to Misbelief 52:07 Social Dynamics: Ostracism and Its Effects 01:01:38 Understanding Cognitive Dissonance 01:07:13 The Importance of Resilience and Trust 01:15:52 Concluding Thoughts on Misbelief and Social Change   Dan Ariely, Behavioral Economics, Misbelief, Misinformation, Social Media, Conspiracy Theories, Political Affiliation, Psychology, Fake News, Empathy, Cognitive Bias, Trust in Society, Resilience, Stress and Misbelief, Cognitive Dissonance, Shibboleth, Secure Attachment, Dunning-Kruger Effect, Innovation, Identity and Belief, AI and Misinformation   Find Dan at www.DanAriely.com

Ian & Aaron discuss Chilipad, the Aaron Francis Studio of Light and Sound, the week of calls, how to properly apply to a job, Shibboleth secret passwords, what's next for Aaron, the background on how Try Hard Studios came to be, and behind the scenes on the creation of their launch video.Sponsored by Laracasts, LaraJobs & Screencasting.com.Send questions or feedback to mostlytechnicalpodcast@gmail.com.Links:Subscribe to Laracasts! Seriously.ChilipadTry Hard StudiosAaron's what's next tweetTry Hard Studios launch video & YouTube channel

I am so excited to say that my guest on the GWA Podcast is one of the most renowned artists alive today, Doris Salcedo. Born in Colombia, where she is based today, Salcedo, is hailed for her mid to colossal-scale sculptures and public installations that push the boundary of the artform, while simultaneously addressing vital political narratives of Colombian history of conflict that also have the power to transcend both time and geographies. Salcedo challenges scale and perspective; materials and everyday objects, and although the physical breadth of her work might be extensive, humanity remains the centre of it – as she has said: “I address the experiences of those who dwell on the borders, on the periphery of life and in the depths of catastrophe.” By incorporating materials that speak to the presence of a human being – whether it be chairs, desks, shoes and more, or working with people and the names of the innocent people who have lost their lives – Salcedo's work points to absence, loss, memory. Works have ranged from slotting and stacking 1,500 chairs between two buildings on a street in Istanbul to filling domestic items with cement – creating an atmosphere of silence, of mourning. She has exhibited all over the world, in the most acclaimed institutions worldwide, and in 2007, she showed at Tate Modern with a work called Shibboleth, which saw her excavate a crack into the concrete ground, which is a work that could be viewed from multiple perspectives but which also – when not looking properly – could easily be missed. And it's this idea of looking in Salcedo's work that I find so interesting – because by getting us to look further, she gets us to question beyond our everyday experiences, what we witness in the media, the futile lines that divide this world, to ensure for a fairer and more equal society. -- THIS EPISODE IS GENEROUSLY SUPPORTED BY THE LEVETT COLLECTION: https://www.instagram.com/famm.mougins // https://www.merrellpublishers.com/9781858947037 ENJOY!!! Follow us: Katy Hessel: @thegreatwomenartists / @katy.hessel Sound editing by Nada Smiljanic Music by Ben Wetherfield

Alex Lawrence, Field CISO at Sysdig, joins Corey on Screaming in the Cloud to discuss how he went from studying bioluminescence and mycology to working in tech, and his stance on why open source is the future of cloud security. Alex draws an interesting parallel between the creative culture at companies like Pixar and the iterative and collaborative culture of open-source software development, and explains why iteration speed is crucial in cloud security. Corey and Alex also discuss the pros and cons of having so many specialized tools that tackle specific functions in cloud security, and the different postures companies take towards their cloud security practices. About AlexAlex Lawrence is a Field CISO at Sysdig. Alex has an extensive history working in the datacenter as well as with the world of DevOps. Prior to moving into a solutions role, Alex spent a majority of his time working in the world of OSS on identity, authentication, user management and security. Alex's educational background has nothing to do with his day-to-day career; however, if you'd like to have a spirited conversation on bioluminescence or fungus, he'd be happy to oblige.Links Referenced: Sysdig: https://sysdig.com/ sysdig.com/opensource: https://sysdig.com/opensource falco.org: https://falco.org TranscriptAnnouncer: Hello, and welcome to Screaming in the Cloud with your host, Chief Cloud Economist at The Duckbill Group, Corey Quinn. This weekly show features conversations with people doing interesting work in the world of cloud, thoughtful commentary on the state of the technical world, and ridiculous titles for which Corey refuses to apologize. This is Screaming in the Cloud.Corey: Welcome to Screaming in the Cloud. I'm Corey Quinn. This promoted guest episode is brought to us by our friends over at Sysdig, and they have brought to me Alexander Lawrence, who's a principal security architect over at Sysdig. Alexander, thank you for joining me.Alex: Hey, thanks for having me, Corey.Corey: So, we all have fascinating origin stories. Invariably you talk to someone, no one in tech emerged fully-formed from the forehead of some God. Most of us wound up starting off doing this as a hobby, late at night, sitting in the dark, rarely emerging. You, on the other hand, studied mycology, so watching the rest of us sit in the dark and growing mushrooms was basically how you started, is my understanding of your origin story. Accurate, not accurate at all, or something in between?Alex: Yeah, decently accurate. So, I was in school during the wonderful tech bubble burst, right, high school era, and I always told everybody, there's no way I'm going to go into technology. There's tons of people out there looking for a job. Why would I do that? And let's face it, everybody expected me to, so being an angsty teenager, I couldn't have that. So, I went into college looking into whatever I thought was interesting, and it turned out I had a predilection to go towards fungus and plants.Corey: Then you realized some of them glow and that wound up being too bright for you, so all right, we're done with this; time to move into tech?Alex: [laugh]. Strangely enough, my thesis, my capstone, was on the coevolution of bioluminescence across aquatic and terrestrial organisms. And so, did a lot of focused work on specifically bioluminescent fungus and bioluminescing fish, like Photoblepharon palpebratus and things like that.Corey: When I talk to people who are trying to figure out, okay, I don't like what's going on in my career, I want to do something different, and their assumption is, oh, I have to start over at square one. It's no, find the job that's halfway between what you're doing now and what you want to be doing, and make lateral moves rather than starting over five years in or whatnot. But I have to wonder, how on earth did you go from A to B in this context?Alex: Yeah, so I had always done tech. My first job really was in tech at the school districts that I went to in high school. And so, I went into college doing tech. I volunteered at the ELCA and other organizations doing tech, and so it basically funded my college career. And by the time I finished up through grad school, I realized my life was going to be writing papers so that other people could do the research that I was coming up with, and I thought that sounded like a pretty miserable life.And so, it became a hobby, and the thing I had done throughout my entire college career was technology, and so that became my new career and vocation. So, I was kind of doing both, and then ended up landing in tech for the job market.Corey: And you've effectively moved through the industry to the point where you're now in security architecture over at Sysdig, which, when I first saw Sysdig launch many years ago, it was, this is an interesting tool. I can see observability stories, I can see understanding what's going on at a deep level. I liked it as a learning tool, frankly. And it makes sense, with the benefit of hindsight, that oh, yeah, I suppose it does make some sense that there are security implications thereof. But one of the things that you've said that I really want to dig into that I'm honestly in full support of because it'll irritate just the absolute worst kinds of people is—one of the core beliefs that you espouse is that security when it comes to cloud is inherently open-source-based or at least derived. I don't want to misstate your position on this. How do you view it?Alex: Yeah. Yeah, so basically, the stance I have here is that the future of security in cloud is open-source. And the reason I say that is that it's a bunch of open standards that have basically produced a lot of the technologies that we're using in that stack, right, your web servers, your automation tooling, all of your different components are built on open stacks, and people are looking to other open tools to augment those things. And the reality is, is that the security environment that we're in is changing drastically in the cloud as opposed to what it was like in the on-premises world. On-prem was great—it still is great; a lot of folks still use it and thrive on it—but as we look at the way software is built and the way we interface with infrastructure, the cloud has changed that dramatically.Basically, things are a lot faster than they used to be. The model we have to use in order to make sure our security is good has dramatically changed, right, and all that comes down to speed and how quickly things evolve. I tend to take a position that one single brain—one entity, so to speak—can't keep up with that rapid evolution of things. Like, a good example is Log4j, right? When Log4j hit this last year, that was a pretty broad attack that affected a lot of people. You saw open tooling out there, like Falco and others, they had a policy to detect and help triage that within a couple of hours of it hitting the internet. Other proprietary tooling, it took much longer than two hours.Corey: Part of me wonders what the root cause behind that delay is because it's not that the engineers working at these companies are somehow worse than folks in the open communities. In some cases, they're the same people. It feels like it's almost corporate process ossification of, “Okay, we built a thing. Now, we need to make sure it goes through branding and legal and marketing and we need to bring in 16 other teams to make this work.” Whereas in the open-source world, it feels like there's much more of a, “I push the deploy button and it's up. The end.” There is no step two.Alex: [laugh]. Yeah, so there is certainly a certain element of that. And I think it's just the way different paradigms work. There's a fantastic book out there called Creativity, Inc., and it's basically a book about how Pixar manages itself, right? How do they deal with creating movies? How do they deal with doing what they do, well?And really, what it comes down to is fostering a culture of creativity. And that typically revolves around being able to fail fast, take risks, see if it sticks, see if it works. And it's not that corporate entities don't do that. They certainly do, but again, if you think about the way the open-source world works, people are submitting, you know, PRs, pull requests, they're putting out different solutions, different fixes to problems, and the ones that end up solving it the best are often the ones that end up coming to the top, right? And so, it's just—the way you iterate is much more akin to that kind of creativity-based mindset that I think you get out of traditional organizations and corporations.Corey: There's also, I think—I don't know if this is necessarily the exact point, but it feels like it's at least aligned with it—where there was for a long time—by which I mean, pretty much 40 years at this point—a debate between open disclosure and telling people of things that you have found in vendors products versus closed disclosure; you only wind—or whatever the term is where you tell the vendor, give them time to fix it, and it gets out the door. But we've seen again and again and again, where researchers find something, report it, and then it sits there, in some cases for years, but then when it goes public and the company looks bad as a result, they scramble to fix it. I wish it were not this way, but it seems that in some cases, public shaming is the only thing that works to get companies to secure their stuff.Alex: Yeah, and I don't know if it's public shaming, per se, that does it, or it's just priorities, or it's just, you know, however it might go, there's always been this notion of, “Okay, we found a breach. Let's disclose appropriately, you know, between two entities, give time to remediate.” Because there is a potential risk that if you disclose publicly that it can be abused and used in very malicious ways—and we certainly don't want that—but there also is a certain level of onus once the disclosure happens privately that we got to go and take care of those things. And so, it's a balancing act.I don't know what the right solution is. I mean, if I did, I think everybody would benefit from things like that, but we just don't know the proper answer. The workflow is complex, it is difficult, and I think doing our due diligence to make sure that we disclose appropriately is the right path to go down. When we get those disclosures we need to take them seriously is when it comes down to.Corey: What I find interesting is your premise that the future of cloud security is open-source. Like, I could make a strong argument that today, we definitely have an open-source culture around cloud security and need to, but you're talking about that shifting along the fourth dimension. What's the change? What do you see evolving?Alex: Yeah, I think for me, it's about the collaboration. I think there are segments of industries that communicate with each other very, very well, and I think there's others who do a decent job, you know, behind closed doors, and I think there's others, again, that don't communicate at all. So, all of my background predominantly has been in higher-ed, K-12, academia, and I find that a lot of those organizations do an extremely good job of partnering together, working together to move towards, kind of, a greater good, a greater goal. An example of that would be a group out in the Pacific Northwest called NWACC—the NorthWest Academic Computing Consortium. And so, it's every university in the Northwest all come together to have CIO Summits, to have Security Summits, to trade knowledge, to work together, basically, to have a better overall security posture.And they do it pretty much out in the open and collaborating with each other, even though they are also direct competitors, right? They all want the same students. It's a little bit of a different way of thinking, and they've been doing it for years. And I'm finding that to be a trend that's happening more and more outside of just academia. And so, when I say the future is open, if you think about the tooling academia typically uses, it is very open-source-oriented, it is very collaborative.There's no specifications on things like eduPerson to be able to go and define what a user looks like. There's things like, you know, CAS and Shibboleth to do account authorization and things like that. They all collaborate on tooling in that regard. We're seeing more of that in the commercial space as well. And so, when I say the future of security in cloud is open-source, it's models like this that I think are becoming more and more effective, right?It's not just the larger entities talking to each other. It's everybody talking with each other, everybody collaborating with each other, and having an overall better security posture. The reality is, is that the folks we're defending ourselves against, they already are communicating, they already are using that model to work together to take down who they view as their targets: us, right? We need to do the same to be able to keep up. We need to be able to have those conversations openly, work together openly, and be able to set that security posture across that kind of overall space.Corey: There's definitely a concern that if okay, you have all these companies and community collaborating around security aspects in public, that well won't the bad actors be able to see what they're looking at and how they're approaching it and, in some cases, move faster than they can or, in other cases, effectively wind up polluting the conversation by claiming to be good actors when they're not. And there's so many different ways that this can manifest. It feels like fear is always the thing that stops people from going down this path, but there is some instance of validity to that I would imagine.Alex: Yeah, no. And I think that certainly is true, right? People are afraid to let go of, quote-unquote, “The keys to their kingdom,” their security posture, their things like that. And it makes sense, right? There's certain things that you would want to not necessarily talk about openly, like, specifically, you know, what Diffie–Hellman key exchange you're using or something like that, but there are ways to have these conversations about risks and posture and tooling and, you know, ways you approach it that help everybody else out, right?If someone finds a particularly novel way to do a detection with some sort of piece of tooling, they probably should be sharing that, right? Let's not keep it to ourselves. Traditionally, just because you know the tool doesn't necessarily mean that you're going to have a way in. Certainly, you know, it can give you a path or a vector to go after, but if we can at least have open standards about how we implement and how we can go about some of these different concepts, we can all gain from that, so to speak.Corey: Part of me wonders if the existing things that the large companies are collaborating on lead to a culture that specifically pushes back against this. A classic example from my misspent youth is that an awful lot of the anti-abuse departments at these large companies are in constant communication. Because if you work at Microsoft, or Google or Amazon, your adversary, as you see it, in the Trust and Safety Group is not those other companies. It's bad actors attempting to commit fraud. So, when you start seeing particular bad actors emerging from certain parts of the network, sharing that makes everything better because there's an understanding there that it's not, “Oh, Microsoft has bad security this week,” or, “Google will wind up approving fraudulent accounts that start spamming everyone.”Because the takeaway by theby the customers is not that this one company is bad; it's oh, the cloud isn't safe. We shouldn't use cloud. And that leads to worse outcomes for basically everyone. But they're als—one of the most carefully guarded secrets at all these companies is how they do fraud prevention and spam detection because if adversaries find that out, working around them becomes a heck of a lot easier. I don't know, for example, how AWS determines whether a massive account overage in a free-tier account is considered to be a bad actor or someone who made a legitimate mistake. I can guess, but the actual signal that they use is something that they would never in a million years tell me. They probably won't even tell each other specifics of that.Alex: Certainly, and I'm not advocating that they let all of the details out, per se, but I think it would be good to be able to have more of an open posture in terms of, like, you know what tooling do they use? How do they accomplish that feat? Like, are they looking at a particular metric? How do they basically handle that posture going forward? Like, what can I do to replicate a similar concept?I don't need to know all the details, but would be nice if they embrace, you know, open tooling, like say a Trivy or a Falco or whatever the thing is, right, they're using to do this process and then contribute back to that project to make it better for everybody. When you kind of keep that stuff closed-source, that's when you start running into that issue where, you know, they have that, quote-unquote, “Advantage,” that other folks aren't getting. Maybe there's something we can do better in the community, and if we can all be better, it's better for everybody.Corey: There's a constant customer pain in the fact that every cloud provider, for example, has its own security perspective—the way that identity is managed, the way that security boundaries exist, the way that telemetry from these things winds up getting represented—where a number of companies that are looking at doing things that have to work across cloud for a variety of reasons—some good, some not so good—have decided that, okay, we're just going to basically treat all these providers as, more or less, dumb pipes and dumb infrastructure. Great, we're just going to run Kubernetes on all these things, and then once it's inside of our cluster, then we'll build our own security overlay around all of these things. They shouldn't have to do that. There should be a unified set of approaches to these things. At least, I wish there were.Alex: Yeah, and I think that's where you see a lot of the open standards evolving. A lot of the different CNCF projects out there are basically built on that concept. Like, okay, we've got Kubernetes. We've got a particular pipeline, we've got a particular type of implementation of a security measure or whatever it might be. And so, there's a lot of projects built around how do we standardize those things and make them work cross-functionally, regardless of where they're running.It's actually one of the things I quite like about Kubernetes: it makes it be a little more abstract for the developers or the infrastructure folks. At one point in time, you had your on-premises stuff and you built your stuff towards how your on-prem looked. Then you went to the cloud and started building yourself to look like what that cloud look like. And then another cloud showed up and you had to go use that one. Got to go refactor your application to now work in that cloud.Kubernetes has basically become, like, this gigantic API ball to interface with the clouds, and you don't have to build an application four different ways anymore. You can build it one way and it can work on-prem, it can work in Google, Azure, IBM, Oracle, you know, whoever, Amazon, whatever it needs to be. And then that also enables us to have a standard set of tools. So, we can use things like, you know, Rego or we can use things like Falco or we can use things that allow us to build tooling to secure those things the same way everywhere we go. And the benefit of most of those tools is that they're also configured, you know, via some level of codification, and so we can have a repository that contains our posture: apply that posture to that cluster, apply it to the other cluster in the other environment. It allows us to automate these things, go quicker, build the posture at the very beginning, along with that application.Corey: One of the problems I feel as a customer is that so many of these companies have a model for interacting with security issues that's frankly obnoxious. I am exhausted by the amount of chest-thumping, you'll see on keynote stages, all of the theme, “We're the best at security.” And whenever a vulnerability researcher reports something of a wide variety of different levels of severity, it always feels like the first concern from the company is not fix the issue, but rather, control the messaging around it.Whenever there's an issue, it's very clear that they will lean on people to rephrase things, not use certain words. It's, I don't know if the words used to describe this cross-tenant vulnerability are the biggest problem you should be focusing on right now. Yes, I understand that you can walk and chew gum at the same time as a big company, but it almost feels like the researchers are first screaming into a void, and then they're finally getting attention, but from all the people they don't want to get the attention from. It feels like this is not a welcoming environment for folks to report these things in good faith.Alex: [sigh]. Yeah, it's not. And I don't know what the solution is to that particular problem. I have opinions about why that exists. I won't go into those here, but it's cumbersome. It's difficult. I don't envy a lot of those research organizations.They're fantastic people coming up with great findings, they find really interesting stuff that comes out, but when you have to report and do that due diligence, that portion is not that fun. And then doing, you know, the fallout component, right: okay, now we have this thing we have to report, we have to go do something to fix it, you're right. I mean, people do often get really spun up on the verbiage or the implications and not just go fix the problem. And so again, if you have ways to mitigate that are more standards-based, that aren't specific to a particular cloud, like, you can use an open-source tool to mitigate, that can be quite the advantage.Corey: One of the challenges that I see across a wide swath of tooling and approaches to it have been that when I was trying to get some stuff to analyze CloudTrail logs in my own environment, I was really facing a bimodal distribution of options. On one end of the spectrum, it's a bunch of crappy stuff—or good stuff; hard to say—but it's all coming off of GitHub, open-source, build it yourself, et cetera. Good luck. And that's okay, awesome, but there's business value here and I'm thrilled to pay experts to make this problem go away.The other end of the spectrum is commercial security tooling, and it is almost impossible in my experience to find anything that costs less than $1,000 a month to start providing insight from a security perspective. Now, I understand the market forces that drive this. Truly I do, and I'm sympathetic to them. It is just as easy to sell $50,000 worth of software as it is five to an awful lot of companies, so yeah, go where the money is. But it also means that the small end of the market as hobbyists, as startups are just getting started, there is a price barrier to engaging in the quote-unquote, “Proper way,” to do security.So, the posture suffers. We'll bolt security on later when it becomes important is the philosophy, and we've all seen how well that plays out in the fullness of time. How do you square that circle? I think the answer has to be open-source improving to the point where it's not just random scripts, but renowned projects.Alex: Correct, yeah, and I'd agree with that. And so, we're kind of in this interesting phase. So, if you think about, like, raw Linux applications, right, Linux, always is the tenant that you build an application to do one thing, does that one thing really, really, really well. And then you ended up with this thing called, like, you know, the Cacti monitoring stack. And so, you ended up having, like, 600 tools you strung together to get this one monitoring function done.We're kind of in a similar spot in a lot of ways right now, in the open-source security world where, like, if you want to do scanning, you can do, like, Clair or you can do Trivy or you have a couple different choices, right? If you want to do posture, you've got things like Qbench that are out there. If you want to go do runtime security stuff, you've got something like Falco. So, you've got all these tools to string together, right, to give you all of these different components. And if you want, you can build it yourself, and you can run it yourself and it can be very fun and effective.But at some point in your life, you probably don't want to be care-and-feeding your child that you built, right? It's 18 years later now, and you want to go back to having your life, and so you end up buying a tool, right? That's why Gartner made this whole CNAP category, right? It's this humongous category of products that are putting all of these different components together into one gigantic package. And the whole goal there is just to make lives a little bit easier because running all the tools yourself, it's fun, I love it, I did it myself for a long time, but eventually, you know, you want to try to work on some other stuff, too.Corey: At one point, I wound up running the numbers of all of the first-party security offerings that AWS offered, and for most use cases of significant scale, the cost for those security services was more than the cost of the theoretical breach that they'd be guarding against. And I think that there's a very dangerous incentive that arises when you start turning security observability into your own platform as a profit center. Because it's, well, we could make a lot of money if we don't actually fix the root issue and just sell tools to address and mitigate some of it—not that I think that's the intentional direction that these companies are taking these things and I don't want to ascribe malice to them, but you can feel that start to be the trend that some decisions get pushed in.Alex: Yeah, I mean, everything comes down to data, right? It has to be stored somewhere, processed somewhere, analyzed somewhere. That always has a cost with it. And so, that's always this notion of the shared security model, right? We have to have someone have ownership over that data, and most of the time, that's the end-user, right? It's their data, it's their responsibility.And so, these offerings become things that they have that you can tie into to work within the ecosystem, work within their infrastructure to get that value out of your data, right? You know, where is the security model going? Where do I have issues? Where do I have misconfigurations? But again, someone has to pay for that processing time. And so, that ends up having a pretty extreme cost to it.And so, it ends up being a hard problem to solve. And it gets even harder if you're multi-cloud, right? You can't necessarily use the tooling of AWS inside of Azure or inside of Google. And other products are trying to do that, right? They're trying to be able to let you integrate their security center with other clouds as well.And it's kind of created this really interesting dichotomy where you almost have frenemies, right, where you've got, you know, a big Azure customer who's also a big AWS customer. Well, they want to go use Defender on all of their infrastructure, and Microsoft is trying to do their best to allow you to do that. Conversely, not all clouds operate in that same capacity. And you're correct, they all come at extremely different costs, they have different price models, they have different ways of going about it. And it becomes really difficult to figure out what is the best path forward.Generally, my stance is anything is better than nothing, right? So, if your only choice is using Defender to do all your stuff and it cost you an arm or leg, unfortunate, but great; at least you got something. If the path is, you know, go use this random open-source thing, great. Go do that. Early on, when I'd been at—was at Sysdig about five years ago, my big message was, you know, I don't care what you do. At least scan your containers. If you're doing nothing else in life, use Clair; scan the darn things. Don't do nothing.That's not really a problem these days, thankfully, but now we're more to a world where it's like, well, okay, you've got your containers, you've got your applications running in production. You've scanned them, that's great, but you're doing nothing at runtime. You're doing nothing in your posture world, right? Do something about it. So, maybe that is buy the enterprise tool from the cloud you're working in, buy it from some other vendor, use the open-source tool, do something.Thankfully, we live in a world where there are plenty of open tools out there we can adopt and leverage. You used the example of CloudTrail earlier. I don't know if you saw it, but there was a really, really cool talk at SharkFest last year from Gerald Combs where they leveraged Wireshark to be able to read CloudTrail logs. Which I thought was awesome.Corey: That feels more than a little bit ridiculous, just because it's—I mean I guess you could extract the JSON object across the wire then reassemble it. But, yeah, I need to think on that one.Alex: Yeah. So, it's actually really cool. They took the plugins from Falco that exist and they rewired Wireshark to leverage those plugins to read the JSON data from the CloudTrail and then wired it into the Wireshark interface to be able to do a visual inspect of CloudTrail logs. So, just like you could do, like, a follow this IP with a PCAP, you could do the same concept inside of your cloud log. So, if you look up Logray, you'll find it on the internet out there. You'll see demos of Gerald showing it off. It was a pretty darn cool way to use a visualization, let's be honest, most security professionals already know how to use in a more modern infrastructure.Corey: One last topic that I want to go into with you before we call this an episode is something that's been bugging me more and more over the years—and it annoyed me a lot when I had to deal with this stuff as a SOC 2 control owner and it's gotten exponentially worse every time I've had to deal with it ever since—and that is the seeming view of compliance and security as being one and the same, to the point where in one of my accounts that I secured rather well, I thought, I installed security hub and finally jumped through all those hoops and paid the taxes and the rest and then waited 24 hours to gather some data, then 24 hours to gather more. Awesome. Applied the AWS-approved a foundational security benchmark to it and it started shrieking its bloody head off about all of the things that were insecure and not configured properly. One of them, okay, great, it complained that the ‘Block all S3 Public Access' setting was not turned on for the account. So, I turned that on. Great.Now, it's still complaining that I have not gone through and also enabled the ‘Block Public Access Setting' on each and every S3 bucket within it. That is not improving your security posture in any meaningful way. That is box-checking so that someone in a compliance role can check that off and move on to the next thing on the clipboard. Now, originally, they started off being good-intentioned, but the result is I'm besieged by these things that don't actually matter and that means I'm not going to have time to focus on the things that actually do. Please tell me I'm wrong on some of this.Alex: [laugh].Corey: I really need to hear that.Alex: I can't. Unfortunately, I agree with you that a lot of that seems erroneous. But let's be honest, auditors have a job for a reason.Corey: Oh, I'm not besmirching the role of the auditor. Far from it. The problem I run into is that it's the Human Nessus report that dumps out, “Here's the 700 things to go fix in your environment,” as opposed to, “Here's the five things you can do right now that will meaningfully improve your security posture.”Alex: Yeah. And so, I think that's a place we see a lot of vendors moving, and I think that is the right path forward. Because we are in a world where we generate reports that are miles and miles long, we throw them over a wall to somebody, and that person says, “Are you crazy?” Like, “You want me to go do what with my time?” Like, “No. I can't. No. This is way too much.”And so, if we can narrow these things down to what matters the most today, and then what can we get rid of tomorrow, that makes life better for everybody. There are certainly ways to accomplish that across a lot of different dimensions, be that vulnerability management, or configuration management stuff, runtime stuff, and that is certainly the way we should approach it. Unfortunately, not all frameworks allow us to look at it that way.Corey: I mean, even AWS's thing here is yelling at me for a number of services not having encryption-at-rest turned on, like CloudTrail logs, or SNS topics. It's okay, let's be very clear what that is defending against: someone stealing drives out of a data center and taking them off to view the data. Is that something that I need to worry about in a public cloud provider context? Not unless I'm the CIA or something pretty close to that. I mean, if you can get my data out of an AWS data center and survive, congratulations, I kind of feel like you've earned it at this point. But that obscures things I need to be doing that I'm not.Alex: Back in the day, I had a customer who used to have—they had storage arrays and their storage arrays' logins were the default login that they came with the array. They never changed it. You just logged in with admin and no password. And I was like, “You know, you should probably fix that.” And he sent a message back saying, “Yeah, you know, maybe I should, but my feeling is that if it got that far into my infrastructure where they can get to that interface, I'm already screwed, so it doesn't really matter to me if I set that admin password or not.”Corey: Yeah, there is a defense-in-depth argument to be made. I am not disputing that, but the Cisco world is melting down right now because of a bunch of very severe vulnerabilities that have been disclosed. But everything to exploit these things always requires, well you need access to the management interface. Back when I was a network administrator at Chapman University in 2006, even then, I knew, “Well, we certainly don't want to put the management interfaces on the same VLAN that's passing traffic.”So, is it good that there's an unpatched vulnerability there? No, but Shodan, the security vulnerability search engine shows over 80,000 instances that are affected on the public internet. It would never have occurred to me to put the management interface of important network gear on the public internet. That just is… I don't understand that.Alex: Yeah.Corey: So, on some level, I think the lesson here is that there's always someone who has something else to focus on at a given moment, and… where it's a spectrum: no one is fully secure, but ideally, you don't want to be the lowest of low-hanging fruit.Alex: Right, right. I mean, if you were fully secure, you'd just turn it off, but unfortunately, we can't do that. We have to have it be accessible because that's our jobs. And so, if we're having it be accessible, we got to do the best we can. And I think that is a good point, right? Not being the worst should be your goal, at the very, very least.Doing bare minimums, looking at those checks, deciding if they're relevant for you or not, just because it says the configuration is required, you know, is it required in your use case? Is it required for your requirements? Like, you know, are you a FedRAMP customer? Okay, yeah, it's probably a requirement because, you know, it's FedRAMP. They're going to tell you got to do it. But is it your dev environment? Is it your demo stuff? You know, where does it exist, right? There's certain areas where it makes sense to deal with it and certain areas where it makes sense to take care of it.Corey: I really want to thank you for taking the time to talk me through your thoughts on all this. If people want to learn more, where's the best place for them to find you?Alex: Yeah, so they can either go to sysdig.com/opensource. A bunch of open-source resources there. They can go to falco.org, read about the stuff on that site, as well. Lots of different ways to kind of go and get yourself educated on stuff in this space.Corey: And we will, of course, put links to that into the show notes. Thank you so much for being so generous with your time. I appreciate it.Alex: Yeah, thanks for having me. I appreciate it.Corey: Alexander Lawrence, principal security architect at Sysdig. I'm Cloud Economist Corey Quinn, and this episode has been brought to us by our friends, also at Sysdig. If you've enjoyed this podcast, please leave a five-star review on your podcast platform of choice, whereas if you've hated this podcast, please leave a five-star review on your podcast platform of choice, along with an insulting comment that I will then read later when I pick it off the wire using Wireshark.Corey: If your AWS bill keeps rising and your blood pressure is doing the same, then you need The Duckbill Group. We help companies fix their AWS bill by making it smaller and less horrifying. The Duckbill Group works for you, not AWS. We tailor recommendations to your business and we get to the point. Visit duckbillgroup.com to get started.

In this stirring episode, Audie leads us through the hallowed halls of the Bartlet administration during a season of thanks and tough choices. "Shibboleth" serves up a hearty Thanksgiving tale, where President Bartlet grapples with the weighty issues of faith and freedom alongside the lighter ceremonial duty of pardoning a turkey. With its trademark blend of warmth and wit, this episode cuts to the core of American values and the spirit of the holiday.Next week! Stephen is bringing us to NYC with Seinfeld - S2E8 - The Mom and Pop StoreStreaming on NetflixSend us feedback about the show on Twitter at @thosedaysshow or email us thosewerethedaysshow@gmail.comFollow us on Twitter!StephenAmyAudieTvsTravisSupport 2Dorks on PatreonJoin us every Monday at 9pm ET on Twitch to watch live! Hosted on Acast. See acast.com/privacy for more information.

Jared, Oriana and Ned discuss Oriana's choice of topic: the Noldor. Also termed the Deep-elves and, in early versions of the legendarium, the Gnomes – thankfully changed given unavoidable associations – they were one of the three ethnicities of the Eldar in general, the first Children of Iluvatar. As compared to the serene Vanyar and the many generally lower-key societies of the Teleri, the Noldor were the ones most driven by the desire to create and to learn about the world in general, though these tendencies, exacerbated by Melkor in his Valinorean captivity and the internal family strife of their royal house, resulted in all the many deeds of fame in Middle-earth on the one hand but also their near total destruction and eventual fading away on the other. By the time of The Lord of the Rings, only small societies and remnants were left, casting an influence on the course of events but not directing them. What can we learn from the stories of the women of the Noldor in particular, not just Galadriel but other figures such as Fëanor's mother Míriel and his wife Nerdanel or the Nargothrond princess Finduilas? What throughlines did Tolkien suggest in terms of how the Noldor both seemed the most human of the Elves as well as being driven by the same ambiguous creative impulses that haunted any number of beings in the legendarium? How does the decision to keep them from the center of the many arcs of The Lord of the Rings help shape the book into being the story that it is? And just how much of an obsessive creative type do you have to be to not only devise the writing system for your culture but to insist on sticking to a particular pronunciation because you're still mad about how things ended up with your family?Show Notes.Jared's doodle. Plus a bonus Galadriel-as-Carmen Miranda sketch. (The episode provides context. Sorta.)Negotiations, negotiations. The SAG-AFTRA strike has a lot of it.The new edition of the letters will be out in mid-November.Holly Ordway's book Tolkien's Faith.The Bandcamp Daily story on Jim Kirkwood and his early Tolkien-inspired work.Some details on Starve Acre, the new Morfydd Clark/Mat Smith folk horror film.I mean if you WANT the Tolkien Gateway definition of the Noldor…Recommending the Andy Serkis reading of The Silmarillion once more!Our episode on Galadriel.Turgon via Tolkien Gateway; relatedly, our episode on The Fall of Gondolin.Gildor Inglorion, a truly fascinating character, as is Voronwë.Míriel and Nerdanel – and they have stories that were not fully told…Glorfindel seems like he's about to be a major character in The Lord of the Rings…and then he's not!We discussed the Kinslaying as part of our episode on evil.Ah yes, The Shibboleth of Fëanor. Boy this is nuts. And great at the same time. Then there's the Oath of Fëanor. Maybe review the language first before you sign a contract.Our episodes on “Leaf by Niggle” (as part of Tree and Leaf) and Smith of Wootton Major.Finduilas – again, would be good to learn more about her! See also our episode on The Children of Húrin.And yes The Wheel of Time is really good. Really!Support By-The-Bywater and our network, Megaphonic, on Patreon, and hang out with us in a friendly Discord!

In this episode, renowned social scientist Dan Ariely discusses the irrational pull of misinformation and how to understand "misbelief" — the psychological and social path that guides individuals to doubt established truths, consider alternative facts, and perhaps even welcome outright conspiracy theories. Dan Ariely is the James B. Duke Professor of Psychology and Behavioral Economics at Duke University. He is dedicated to answering questions to help people live more sensible – if not rational – lives. He is a founding member of the Center for Advanced Hindsight, co-creator of the film documentary (Dis)Honesty: The Truth About Lies, and a three-time New York Times bestselling author. His books include Predictably Irrational, The Honest Truth About Dishonesty, Irrationally Yours, Payoff Dollars, and Sense and now his latest - Misbelief.    Talking points we cover include … The origin of Dan's distinctive half-beard. Behavioral insights into self-acceptance.  Covid misinformation and his attacks on social media and in public  Exploration and reasoning behind irrational behavior and beliefs. Identifying false comprehension. How to know why we believe what we believe. On belief creation and alteration. Understanding why people are attracted to heterodoxy and discussing the negative consequences of rejecting and ostracizing people with non-mainstream beliefs. Shibboleth in communication: signaling identity rather than the pursuit of truth. Behavioral science on task motivation ...and much more.  Enjoy!  For show notes and more, visit larryweeks.com

Max is joined by poet, artist, and founder of Sovrn.art, Ezra Shibboleth, for a conversation on the cutting-edge of everything. Tokens, and their many forms. Artistic expectations, and how Matt Kane has spent this past week subverting them (with fiery results). Building a successful platform in a bear market, and what that requires of its founders. The very apocalypse itself, and how humans might react. 

Psalms and Wisdom: Song of Solomon 8:8–14 Song of Solomon 8:8–14 (Listen) Final Advice Others 8   We have a little sister,    and she has no breasts.  What shall we do for our sister    on the day when she is spoken for?9   If she is a wall,    we will build on her a battlement of silver,  but if she is a door,    we will enclose her with boards of cedar. She 10   I was a wall,    and my breasts were like towers;  then I was in his eyes    as one who finds1 peace. 11   Solomon had a vineyard at Baal-hamon;    he let out the vineyard to keepers;    each one was to bring for its fruit a thousand pieces of silver.12   My vineyard, my very own, is before me;    you, O Solomon, may have the thousand,    and the keepers of the fruit two hundred. He 13   O you who dwell in the gardens,    with companions listening for your voice;    let me hear it. She 14   Make haste, my beloved,    and be like a gazelle  or a young stag    on the mountains of spices. Footnotes [1] 8:10 Or brings out (ESV) Pentateuch and History: Judges 12 Judges 12 (Listen) Jephthah's Conflict with Ephraim 12 The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” 4 Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” 5 And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” 6 they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell. 7 Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead.1 Ibzan, Elon, and Abdon 8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. Footnotes [1] 12:7 Septuagint; Hebrew in the cities of Gilead (ESV) Chronicles and Prophets: Jeremiah 27–28 Jeremiah 27–28 (Listen) The Yoke of Nebuchadnezzar 27 In the beginning of the reign of Zedekiah1 the son of Josiah, king of Judah, this word came to Jeremiah from the LORD. 2 Thus the LORD said to me: “Make yourself straps and yoke-bars, and put them on your neck. 3 Send word2 to the king of Edom, the king of Moab, the king of the sons of Ammon, the king of Tyre, and the king of Sidon by the hand of the envoys who have come to Jerusalem to Zedekiah king of Judah. 4 Give them this charge for their masters: ‘Thus says the LORD of hosts, the God of Israel: This is what you shall say to your masters: 5 “It is I who by my great power and my outstretched arm have made the earth, with the men and animals that are on the earth, and I give it to whomever it seems right to me. 6 Now I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant, and I have given him also the beasts of the field to serve him. 7 All the nations shall serve him and his son and his grandson, until the time of his own land comes. Then many nations and great kings shall make him their slave. 8 “‘“But if any nation or kingdom will not serve this Nebuchadnezzar king of Babylon, and put its neck under the yoke of the king of Babylon, I will punish that nation with the sword, with famine, and with pestilence, declares the LORD, until I have consumed it by his hand. 9 So do not listen to your prophets, your diviners, your dreamers, your fortune-tellers, or your sorcerers, who are saying to you, ‘You shall not serve the king of Babylon.' 10 For it is a lie that they are prophesying to you, with the result that you will be removed far from your land, and I will drive you out, and you will perish. 11 But any nation that will bring its neck under the yoke of the king of Babylon and serve him, I will leave on its own land, to work it and dwell there, declares the LORD.”'” 12 To Zedekiah king of Judah I spoke in like manner: “Bring your necks under the yoke of the king of Babylon, and serve him and his people and live. 13 Why will you and your people die by the sword, by famine, and by pestilence, as the LORD has spoken concerning any nation that will not serve the king of Babylon? 14 Do not listen to the words of the prophets who are saying to you, ‘You shall not serve the king of Babylon,' for it is a lie that they are prophesying to you. 15 I have not sent them, declares the LORD, but they are prophesying falsely in my name, with the result that I will drive you out and you will perish, you and the prophets who are prophesying to you.” 16 Then I spoke to the priests and to all this people, saying, “Thus says the LORD: Do not listen to the words of your prophets who are prophesying to you, saying, ‘Behold, the vessels of the LORD's house will now shortly be brought back from Babylon,' for it is a lie that they are prophesying to you. 17 Do not listen to them; serve the king of Babylon and live. Why should this city become a desolation? 18 If they are prophets, and if the word of the LORD is with them, then let them intercede with the LORD of hosts, that the vessels that are left in the house of the LORD, in the house of the king of Judah, and in Jerusalem may not go to Babylon. 19 For thus says the LORD of hosts concerning the pillars, the sea, the stands, and the rest of the vessels that are left in this city, 20 which Nebuchadnezzar king of Babylon did not take away, when he took into exile from Jerusalem to Babylon Jeconiah the son of Jehoiakim, king of Judah, and all the nobles of Judah and Jerusalem—21 thus says the LORD of hosts, the God of Israel, concerning the vessels that are left in the house of the LORD, in the house of the king of Judah, and in Jerusalem: 22 They shall be carried to Babylon and remain there until the day when I visit them, declares the LORD. Then I will bring them back and restore them to this place.” Hananiah the False Prophet 28 In that same year, at the beginning of the reign of Zedekiah king of Judah, in the fifth month of the fourth year, Hananiah the son of Azzur, the prophet from Gibeon, spoke to me in the house of the LORD, in the presence of the priests and all the people, saying, 2 “Thus says the LORD of hosts, the God of Israel: I have broken the yoke of the king of Babylon. 3 Within two years I will bring back to this place all the vessels of the LORD's house, which Nebuchadnezzar king of Babylon took away from this place and carried to Babylon. 4 I will also bring back to this place Jeconiah the son of Jehoiakim, king of Judah, and all the exiles from Judah who went to Babylon, declares the LORD, for I will break the yoke of the king of Babylon.” 5 Then the prophet Jeremiah spoke to Hananiah the prophet in the presence of the priests and all the people who were standing in the house of the LORD, 6 and the prophet Jeremiah said, “Amen! May the LORD do so; may the LORD make the words that you have prophesied come true, and bring back to this place from Babylon the vessels of the house of the LORD, and all the exiles. 7 Yet hear now this word that I speak in your hearing and in the hearing of all the people. 8 The prophets who preceded you and me from ancient times prophesied war, famine, and pestilence against many countries and great kingdoms. 9 As for the prophet who prophesies peace, when the word of that prophet comes to pass, then it will be known that the LORD has truly sent the prophet.” 10 Then the prophet Hananiah took the yoke-bars from the neck of Jeremiah the prophet and broke them. 11 And Hananiah spoke in the presence of all the people, saying, “Thus says the LORD: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations within two years.” But Jeremiah the prophet went his way. 12 Sometime after the prophet Hananiah had broken the yoke-bars from off the neck of Jeremiah the prophet, the word of the LORD came to Jeremiah: 13 “Go, tell Hananiah, ‘Thus says the LORD: You have broken wooden bars, but you have made in their place bars of iron. 14 For thus says the LORD of hosts, the God of Israel: I have put upon the neck of all these nations an iron yoke to serve Nebuchadnezzar king of Babylon, and they shall serve him, for I have given to him even the beasts of the field.'” 15 And Jeremiah the prophet said to the prophet Hananiah, “Listen, Hananiah, the LORD has not sent you, and you have made this people trust in a lie. 16 Therefore thus says the LORD: ‘Behold, I will remove you from the face of the earth. This year you shall die, because you have uttered rebellion against the LORD.'” 17 In that same year, in the seventh month, the prophet Hananiah died. Footnotes [1] 27:1 Or Jehoiakim [2] 27:3 Hebrew Send them (ESV) Gospels and Epistles: Hebrews 11–12:2 Hebrews 11–12:2 (Listen) By Faith 11 Now faith is the assurance of things hoped for, the conviction of things not seen. 2 For by it the people of old received their commendation. 3 By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible. 4 By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks. 5 By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. 6 And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. 7 By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith. 8 By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. 9 By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. 10 For he was looking forward to the city that has foundations, whose designer and builder is God. 11 By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. 12 Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as many as the innumerable grains of sand by the seashore. 13 These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. 14 For people who speak thus make it clear that they are seeking a homeland. 15 If they had been thinking of that land from which they had gone out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city. 17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, 18 of whom it was said, “Through Isaac shall your offspring be named.” 19 He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back. 20 By faith Isaac invoked future blessings on Jacob and Esau. 21 By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff. 22 By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones. 23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's edict. 24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, 25 choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26 He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28 By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them. 29 By faith the people crossed the Red Sea as on dry land, but the Egyptians, when they attempted to do the same, were drowned. 30 By faith the walls of Jericho fell down after they had been encircled for seven days. 31 By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies. 32 And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets—33 who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. 36 Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned, they were sawn in two,1 they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated—38 of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth. 39 And all these, though commended through their faith, did not receive what was promised, 40 since God had provided something better for us, that apart from us they should not be made perfect. Jesus, Founder and Perfecter of Our Faith 12 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2 looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Footnotes [1] 11:37 Some manuscripts add they were tempted (ESV)

With family: Judges 12; Acts 16 Judges 12 (Listen) Jephthah's Conflict with Ephraim 12 The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” 4 Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” 5 And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” 6 they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell. 7 Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead.1 Ibzan, Elon, and Abdon 8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. Footnotes [1] 12:7 Septuagint; Hebrew in the cities of Gilead (ESV) Acts 16 (Listen) Timothy Joins Paul and Silas 16 Paul1 came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. 2 He was well spoken of by the brothers2 at Lystra and Iconium. 3 Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek. 4 As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5 So the churches were strengthened in the faith, and they increased in numbers daily. The Macedonian Call 6 And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them. 8 So, passing by Mysia, they went down to Troas. 9 And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, “Come over to Macedonia and help us.” 10 And when Paul3 had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them. The Conversion of Lydia 11 So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the4 district of Macedonia and a Roman colony. We remained in this city some days. 13 And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. 14 One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. 15 And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us. Paul and Silas in Prison 16 As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling. 17 She followed Paul and us, crying out, “These men are servants of the Most High God, who proclaim to you the way of salvation.” 18 And this she kept doing for many days. Paul, having become greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it came out that very hour. 19 But when her owners saw that their hope of gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. 20 And when they had brought them to the magistrates, they said, “These men are Jews, and they are disturbing our city. 21 They advocate customs that are not lawful for us as Romans to accept or practice.” 22 The crowd joined in attacking them, and the magistrates tore the garments off them and gave orders to beat them with rods. 23 And when they had inflicted many blows upon them, they threw them into prison, ordering the jailer to keep them safely. 24 Having received this order, he put them into the inner prison and fastened their feet in the stocks. The Philippian Jailer Converted 25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, 26 and suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and everyone's bonds were unfastened. 27 When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried with a loud voice, “Do not harm yourself, for we are all here.” 29 And the jailer5 called for lights and rushed in, and trembling with fear he fell down before Paul and Silas. 30 Then he brought them out and said, “Sirs, what must I do to be saved?” 31 And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” 32 And they spoke the word of the Lord to him and to all who were in his house. 33 And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family. 34 Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God. 35 But when it was day, the magistrates sent the police, saying, “Let those men go.” 36 And the jailer reported these words to Paul, saying, “The magistrates have sent to let you go. Therefore come out now and go in peace.” 37 But Paul said to them, “They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do they now throw us out secretly? No! Let them come themselves and take us out.” 38 The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens. 39 So they came and apologized to them. And they took them out and asked them to leave the city. 40 So they went out of the prison and visited Lydia. And when they had seen the brothers, they encouraged them and departed. Footnotes [1] 16:1 Greek He [2] 16:2 Or brothers and sisters; also verse 40 [3] 16:10 Greek he [4] 16:12 Or that [5] 16:29 Greek he (ESV) In private: Jeremiah 25; Mark 11 Jeremiah 25 (Listen) Seventy Years of Captivity 25 The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon), 2 which Jeremiah the prophet spoke to all the people of Judah and all the inhabitants of Jerusalem: 3 “For twenty-three years, from the thirteenth year of Josiah the son of Amon, king of Judah, to this day, the word of the LORD has come to me, and I have spoken persistently to you, but you have not listened. 4 You have neither listened nor inclined your ears to hear, although the LORD persistently sent to you all his servants the prophets, 5 saying, ‘Turn now, every one of you, from his evil way and evil deeds, and dwell upon the land that the LORD has given to you and your fathers from of old and forever. 6 Do not go after other gods to serve and worship them, or provoke me to anger with the work of your hands. Then I will do you no harm.' 7 Yet you have not listened to me, declares the LORD, that you might provoke me to anger with the work of your hands to your own harm. 8 “Therefore thus says the LORD of hosts: Because you have not obeyed my words, 9 behold, I will send for all the tribes of the north, declares the LORD, and for Nebuchadnezzar the king of Babylon, my servant, and I will bring them against this land and its inhabitants, and against all these surrounding nations. I will devote them to destruction, and make them a horror, a hissing, and an everlasting desolation. 10 Moreover, I will banish from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the grinding of the millstones and the light of the lamp. 11 This whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years. 12 Then after seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, declares the LORD, making the land an everlasting waste. 13 I will bring upon that land all the words that I have uttered against it, everything written in this book, which Jeremiah prophesied against all the nations. 14 For many nations and great kings shall make slaves even of them, and I will recompense them according to their deeds and the work of their hands.” The Cup of the Lord's Wrath 15 Thus the LORD, the God of Israel, said to me: “Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it. 16 They shall drink and stagger and be crazed because of the sword that I am sending among them.” 17 So I took the cup from the LORD's hand, and made all the nations to whom the LORD sent me drink it: 18 Jerusalem and the cities of Judah, its kings and officials, to make them a desolation and a waste, a hissing and a curse, as at this day; 19 Pharaoh king of Egypt, his servants, his officials, all his people, 20 and all the mixed tribes among them; all the kings of the land of Uz and all the kings of the land of the Philistines (Ashkelon, Gaza, Ekron, and the remnant of Ashdod); 21 Edom, Moab, and the sons of Ammon; 22 all the kings of Tyre, all the kings of Sidon, and the kings of the coastland across the sea; 23 Dedan, Tema, Buz, and all who cut the corners of their hair; 24 all the kings of Arabia and all the kings of the mixed tribes who dwell in the desert; 25 all the kings of Zimri, all the kings of Elam, and all the kings of Media; 26 all the kings of the north, far and near, one after another, and all the kingdoms of the world that are on the face of the earth. And after them the king of Babylon1 shall drink. 27 “Then you shall say to them, ‘Thus says the LORD of hosts, the God of Israel: Drink, be drunk and vomit, fall and rise no more, because of the sword that I am sending among you.' 28 “And if they refuse to accept the cup from your hand to drink, then you shall say to them, ‘Thus says the LORD of hosts: You must drink! 29 For behold, I begin to work disaster at the city that is called by my name, and shall you go unpunished? You shall not go unpunished, for I am summoning a sword against all the inhabitants of the earth, declares the LORD of hosts.' 30 “You, therefore, shall prophesy against them all these words, and say to them:   “‘The LORD will roar from on high,    and from his holy habitation utter his voice;  he will roar mightily against his fold,    and shout, like those who tread grapes,    against all the inhabitants of the earth.31   The clamor will resound to the ends of the earth,    for the LORD has an indictment against the nations;  he is entering into judgment with all flesh,    and the wicked he will put to the sword,      declares the LORD.' 32   “Thus says the LORD of hosts:  Behold, disaster is going forth    from nation to nation,  and a great tempest is stirring    from the farthest parts of the earth! 33 “And those pierced by the LORD on that day shall extend from one end of the earth to the other. They shall not be lamented, or gathered, or buried; they shall be dung on the surface of the ground. 34   “Wail, you shepherds, and cry out,    and roll in ashes, you lords of the flock,  for the days of your slaughter and dispersion have come,    and you shall fall like a choice vessel.35   No refuge will remain for the shepherds,    nor escape for the lords of the flock.36   A voice—the cry of the shepherds,    and the wail of the lords of the flock!  For the LORD is laying waste their pasture,37     and the peaceful folds are devastated    because of the fierce anger of the LORD.38   Like a lion he has left his lair,    for their land has become a waste  because of the sword of the oppressor,    and because of his fierce anger.” Footnotes [1] 25:26 Hebrew Sheshach, a code name for Babylon (ESV) Mark 11 (Listen) The Triumphal Entry 11 Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus1 sent two of his disciples 2 and said to them, “Go into the village in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it. 3 If anyone says to you, ‘Why are you doing this?' say, ‘The Lord has need of it and will send it back here immediately.'” 4 And they went away and found a colt tied at a door outside in the street, and they untied it. 5 And some of those standing there said to them, “What are you doing, untying the colt?” 6 And they told them what Jesus had said, and they let them go. 7 And they brought the colt to Jesus and threw their cloaks on it, and he sat on it. 8 And many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields. 9 And those who went before and those who followed were shouting, “Hosanna! Blessed is he who comes in the name of the Lord! 10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11 And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve. Jesus Curses the Fig Tree 12 On the following day, when they came from Bethany, he was hungry. 13 And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it. Jesus Cleanses the Temple 15 And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 16 And he would not allow anyone to carry anything through the temple. 17 And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers.” 18 And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching. 19 And when evening came they2 went out of the city. The Lesson from the Withered Fig Tree 20 As they passed by in the morning, they saw the fig tree withered away to its roots. 21 And Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.” 22 And Jesus answered them, “Have faith in God. 23 Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. 24 Therefore I tell you, whatever you ask in prayer, believe that you have received3 it, and it will be yours. 25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”4 The Authority of Jesus Challenged 27 And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, 28 and they said to him, “By what authority are you doing these things, or who gave you this authority to do them?” 29 Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. 30 Was the baptism of John from heaven or from man? Answer me.” 31 And they discussed it with one another, saying, “If we say, ‘From heaven,' he will say, ‘Why then did you not believe him?' 32 But shall we say, ‘From man'?”—they were afraid of the people, for they all held that John really was a prophet. 33 So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I do these things.” Footnotes [1] 11:1 Greek he [2] 11:19 Some manuscripts he [3] 11:24 Some manuscripts are receiving [4] 11:25 Some manuscripts add verse 26: But if you do not forgive, neither will your Father who is in heaven forgive your trespasses (ESV)

When All Other Lights Go Out / Judges 10:6-12:7 / Jonathan Haefs

When All Other Lights Go Out / Judges 10:6-12:7 / Jonathan Haefs

Old Testament: Judges 12–14 Judges 12–14 (Listen) Jephthah's Conflict with Ephraim 12 The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” 4 Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” 5 And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” 6 they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell. 7 Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead.1 Ibzan, Elon, and Abdon 8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. The Birth of Samson 13 And the people of Israel again did what was evil in the sight of the LORD, so the LORD gave them into the hand of the Philistines for forty years. 2 There was a certain man of Zorah, of the tribe of the Danites, whose name was Manoah. And his wife was barren and had no children. 3 And the angel of the LORD appeared to the woman and said to her, “Behold, you are barren and have not borne children, but you shall conceive and bear a son. 4 Therefore be careful and drink no wine or strong drink, and eat nothing unclean, 5 for behold, you shall conceive and bear a son. No razor shall come upon his head, for the child shall be a Nazirite to God from the womb, and he shall begin to save Israel from the hand of the Philistines.” 6 Then the woman came and told her husband, “A man of God came to me, and his appearance was like the appearance of the angel of God, very awesome. I did not ask him where he was from, and he did not tell me his name, 7 but he said to me, ‘Behold, you shall conceive and bear a son. So then drink no wine or strong drink, and eat nothing unclean, for the child shall be a Nazirite to God from the womb to the day of his death.'” 8 Then Manoah prayed to the LORD and said, “O Lord, please let the man of God whom you sent come again to us and teach us what we are to do with the child who will be born.” 9 And God listened to the voice of Manoah, and the angel of God came again to the woman as she sat in the field. But Manoah her husband was not with her. 10 So the woman ran quickly and told her husband, “Behold, the man who came to me the other day has appeared to me.” 11 And Manoah arose and went after his wife and came to the man and said to him, “Are you the man who spoke to this woman?” And he said, “I am.” 12 And Manoah said, “Now when your words come true, what is to be the child's manner of life, and what is his mission?” 13 And the angel of the LORD said to Manoah, “Of all that I said to the woman let her be careful. 14 She may not eat of anything that comes from the vine, neither let her drink wine or strong drink, or eat any unclean thing. All that I commanded her let her observe.” 15 Manoah said to the angel of the LORD, “Please let us detain you and prepare a young goat for you.” 16 And the angel of the LORD said to Manoah, “If you detain me, I will not eat of your food. But if you prepare a burnt offering, then offer it to the LORD.” (For Manoah did not know that he was the angel of the LORD.) 17 And Manoah said to the angel of the LORD, “What is your name, so that, when your words come true, we may honor you?” 18 And the angel of the LORD said to him, “Why do you ask my name, seeing it is wonderful?” 19 So Manoah took the young goat with the grain offering, and offered it on the rock to the LORD, to the one who works2 wonders, and Manoah and his wife were watching. 20 And when the flame went up toward heaven from the altar, the angel of the LORD went up in the flame of the altar. Now Manoah and his wife were watching, and they fell on their faces to the ground. 21 The angel of the LORD appeared no more to Manoah and to his wife. Then Manoah knew that he was the angel of the LORD. 22 And Manoah said to his wife, “We shall surely die, for we have seen God.” 23 But his wife said to him, “If the LORD had meant to kill us, he would not have accepted a burnt offering and a grain offering at our hands, or shown us all these things, or now announced to us such things as these.” 24 And the woman bore a son and called his name Samson. And the young man grew, and the LORD blessed him. 25 And the Spirit of the LORD began to stir him in Mahaneh-dan, between Zorah and Eshtaol. Samson's Marriage 14 Samson went down to Timnah, and at Timnah he saw one of the daughters of the Philistines. 2 Then he came up and told his father and mother, “I saw one of the daughters of the Philistines at Timnah. Now get her for me as my wife.” 3 But his father and mother said to him, “Is there not a woman among the daughters of your relatives, or among all our people, that you must go to take a wife from the uncircumcised Philistines?” But Samson said to his father, “Get her for me, for she is right in my eyes.” 4 His father and mother did not know that it was from the LORD, for he was seeking an opportunity against the Philistines. At that time the Philistines ruled over Israel. 5 Then Samson went down with his father and mother to Timnah, and they came to the vineyards of Timnah. And behold, a young lion came toward him roaring. 6 Then the Spirit of the LORD rushed upon him, and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat. But he did not tell his father or his mother what he had done. 7 Then he went down and talked with the woman, and she was right in Samson's eyes. 8 After some days he returned to take her. And he turned aside to see the carcass of the lion, and behold, there was a swarm of bees in the body of the lion, and honey. 9 He scraped it out into his hands and went on, eating as he went. And he came to his father and mother and gave some to them, and they ate. But he did not tell them that he had scraped the honey from the carcass of the lion. 10 His father went down to the woman, and Samson prepared a feast there, for so the young men used to do. 11 As soon as the people saw him, they brought thirty companions to be with him. 12 And Samson said to them, “Let me now put a riddle to you. If you can tell me what it is, within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of clothes, 13 but if you cannot tell me what it is, then you shall give me thirty linen garments and thirty changes of clothes.” And they said to him, “Put your riddle, that we may hear it.” 14 And he said to them,   “Out of the eater came something to eat.  Out of the strong came something sweet.” And in three days they could not solve the riddle. 15 On the fourth3 day they said to Samson's wife, “Entice your husband to tell us what the riddle is, lest we burn you and your father's house with fire. Have you invited us here to impoverish us?” 16 And Samson's wife wept over him and said, “You only hate me; you do not love me. You have put a riddle to my people, and you have not told me what it is.” And he said to her, “Behold, I have not told my father nor my mother, and shall I tell you?” 17 She wept before him the seven days that their feast lasted, and on the seventh day he told her, because she pressed him hard. Then she told the riddle to her people. 18 And the men of the city said to him on the seventh day before the sun went down,   “What is sweeter than honey?  What is stronger than a lion?” And he said to them,   “If you had not plowed with my heifer,  you would not have found out my riddle.” 19 And the Spirit of the LORD rushed upon him, and he went down to Ashkelon and struck down thirty men of the town and took their spoil and gave the garments to those who had told the riddle. In hot anger he went back to his father's house. 20 And Samson's wife was given to his companion, who had been his best man. Footnotes [1] 12:7 Septuagint; Hebrew in the cities of Gilead [2] 13:19 Septuagint, Vulgate; Hebrew Lord, and working [3] 14:15 Septuagint, Syriac; Hebrew seventh (ESV) Psalm: Psalm 112 Psalm 112 (Listen) The Righteous Will Never Be Moved 112   1 Praise the LORD!  Blessed is the man who fears the LORD,    who greatly delights in his commandments!2   His offspring will be mighty in the land;    the generation of the upright will be blessed.3   Wealth and riches are in his house,    and his righteousness endures forever.4   Light dawns in the darkness for the upright;    he is gracious, merciful, and righteous.5   It is well with the man who deals generously and lends;    who conducts his affairs with justice.6   For the righteous will never be moved;    he will be remembered forever.7   He is not afraid of bad news;    his heart is firm, trusting in the LORD.8   His heart is steady;2 he will not be afraid,    until he looks in triumph on his adversaries.9   He has distributed freely; he has given to the poor;    his righteousness endures forever;    his horn is exalted in honor.10   The wicked man sees it and is angry;    he gnashes his teeth and melts away;    the desire of the wicked will perish! Footnotes [1] 112:1 This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet [2] 112:8 Or established (compare 111:8) (ESV) New Testament: 1 Corinthians 2–3 1 Corinthians 2–3 (Listen) Proclaiming Christ Crucified 2 And I, when I came to you, brothers,1 did not come proclaiming to you the testimony2 of God with lofty speech or wisdom. 2 For I decided to know nothing among you except Jesus Christ and him crucified. 3 And I was with you in weakness and in fear and much trembling, 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith might not rest in the wisdom of men3 but in the power of God. Wisdom from the Spirit 6 Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. 7 But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. 8 None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. 9 But, as it is written,   “What no eye has seen, nor ear heard,    nor the heart of man imagined,  what God has prepared for those who love him”— 10 these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. 11 For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. 12 Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.4 14 The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. 15 The spiritual person judges all things, but is himself to be judged by no one. 16 “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ. Divisions in the Church 3 But I, brothers,5 could not address you as spiritual people, but as people of the flesh, as infants in Christ. 2 I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready, 3 for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way? 4 For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human? 5 What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6 I planted, Apollos watered, but God gave the growth. 7 So neither he who plants nor he who waters is anything, but only God who gives the growth. 8 He who plants and he who waters are one, and each will receive his wages according to his labor. 9 For we are God's fellow workers. You are God's field, God's building. 10 According to the grace of God given to me, like a skilled6 master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. 11 For no one can lay a foundation other than that which is laid, which is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw—13 each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire. 16 Do you not know that you7 are God's temple and that God's Spirit dwells in you? 17 If anyone destroys God's temple, God will destroy him. For God's temple is holy, and you are that temple. 18 Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. 19 For the wisdom of this world is folly with God. For it is written, “He catches the wise in their craftiness,” 20 and again, “The Lord knows the thoughts of the wise, that they are futile.” 21 So let no one boast in men. For all things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, 23 and you are Christ's, and Christ is God's. Footnotes [1] 2:1 Or brothers and sisters [2] 2:1 Some manuscripts mystery (or secret) [3] 2:5 The Greek word anthropoi can refer to both men and women [4] 2:13 Or interpreting spiritual truths in spiritual language, or comparing spiritual things with spiritual [5] 3:1 Or brothers and sisters [6] 3:10 Or wise [7] 3:16 The Greek for you is plural in verses 16 and 17 (ESV)

Old Testament: Judges 12–14 Judges 12–14 (Listen) Jephthah's Conflict with Ephraim 12 The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” 4 Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” 5 And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” 6 they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell. 7 Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead.1 Ibzan, Elon, and Abdon 8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. The Birth of Samson 13 And the people of Israel again did what was evil in the sight of the LORD, so the LORD gave them into the hand of the Philistines for forty years. 2 There was a certain man of Zorah, of the tribe of the Danites, whose name was Manoah. And his wife was barren and had no children. 3 And the angel of the LORD appeared to the woman and said to her, “Behold, you are barren and have not borne children, but you shall conceive and bear a son. 4 Therefore be careful and drink no wine or strong drink, and eat nothing unclean, 5 for behold, you shall conceive and bear a son. No razor shall come upon his head, for the child shall be a Nazirite to God from the womb, and he shall begin to save Israel from the hand of the Philistines.” 6 Then the woman came and told her husband, “A man of God came to me, and his appearance was like the appearance of the angel of God, very awesome. I did not ask him where he was from, and he did not tell me his name, 7 but he said to me, ‘Behold, you shall conceive and bear a son. So then drink no wine or strong drink, and eat nothing unclean, for the child shall be a Nazirite to God from the womb to the day of his death.'” 8 Then Manoah prayed to the LORD and said, “O Lord, please let the man of God whom you sent come again to us and teach us what we are to do with the child who will be born.” 9 And God listened to the voice of Manoah, and the angel of God came again to the woman as she sat in the field. But Manoah her husband was not with her. 10 So the woman ran quickly and told her husband, “Behold, the man who came to me the other day has appeared to me.” 11 And Manoah arose and went after his wife and came to the man and said to him, “Are you the man who spoke to this woman?” And he said, “I am.” 12 And Manoah said, “Now when your words come true, what is to be the child's manner of life, and what is his mission?” 13 And the angel of the LORD said to Manoah, “Of all that I said to the woman let her be careful. 14 She may not eat of anything that comes from the vine, neither let her drink wine or strong drink, or eat any unclean thing. All that I commanded her let her observe.” 15 Manoah said to the angel of the LORD, “Please let us detain you and prepare a young goat for you.” 16 And the angel of the LORD said to Manoah, “If you detain me, I will not eat of your food. But if you prepare a burnt offering, then offer it to the LORD.” (For Manoah did not know that he was the angel of the LORD.) 17 And Manoah said to the angel of the LORD, “What is your name, so that, when your words come true, we may honor you?” 18 And the angel of the LORD said to him, “Why do you ask my name, seeing it is wonderful?” 19 So Manoah took the young goat with the grain offering, and offered it on the rock to the LORD, to the one who works2 wonders, and Manoah and his wife were watching. 20 And when the flame went up toward heaven from the altar, the angel of the LORD went up in the flame of the altar. Now Manoah and his wife were watching, and they fell on their faces to the ground. 21 The angel of the LORD appeared no more to Manoah and to his wife. Then Manoah knew that he was the angel of the LORD. 22 And Manoah said to his wife, “We shall surely die, for we have seen God.” 23 But his wife said to him, “If the LORD had meant to kill us, he would not have accepted a burnt offering and a grain offering at our hands, or shown us all these things, or now announced to us such things as these.” 24 And the woman bore a son and called his name Samson. And the young man grew, and the LORD blessed him. 25 And the Spirit of the LORD began to stir him in Mahaneh-dan, between Zorah and Eshtaol. Samson's Marriage 14 Samson went down to Timnah, and at Timnah he saw one of the daughters of the Philistines. 2 Then he came up and told his father and mother, “I saw one of the daughters of the Philistines at Timnah. Now get her for me as my wife.” 3 But his father and mother said to him, “Is there not a woman among the daughters of your relatives, or among all our people, that you must go to take a wife from the uncircumcised Philistines?” But Samson said to his father, “Get her for me, for she is right in my eyes.” 4 His father and mother did not know that it was from the LORD, for he was seeking an opportunity against the Philistines. At that time the Philistines ruled over Israel. 5 Then Samson went down with his father and mother to Timnah, and they came to the vineyards of Timnah. And behold, a young lion came toward him roaring. 6 Then the Spirit of the LORD rushed upon him, and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat. But he did not tell his father or his mother what he had done. 7 Then he went down and talked with the woman, and she was right in Samson's eyes. 8 After some days he returned to take her. And he turned aside to see the carcass of the lion, and behold, there was a swarm of bees in the body of the lion, and honey. 9 He scraped it out into his hands and went on, eating as he went. And he came to his father and mother and gave some to them, and they ate. But he did not tell them that he had scraped the honey from the carcass of the lion. 10 His father went down to the woman, and Samson prepared a feast there, for so the young men used to do. 11 As soon as the people saw him, they brought thirty companions to be with him. 12 And Samson said to them, “Let me now put a riddle to you. If you can tell me what it is, within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of clothes, 13 but if you cannot tell me what it is, then you shall give me thirty linen garments and thirty changes of clothes.” And they said to him, “Put your riddle, that we may hear it.” 14 And he said to them,   “Out of the eater came something to eat.  Out of the strong came something sweet.” And in three days they could not solve the riddle. 15 On the fourth3 day they said to Samson's wife, “Entice your husband to tell us what the riddle is, lest we burn you and your father's house with fire. Have you invited us here to impoverish us?” 16 And Samson's wife wept over him and said, “You only hate me; you do not love me. You have put a riddle to my people, and you have not told me what it is.” And he said to her, “Behold, I have not told my father nor my mother, and shall I tell you?” 17 She wept before him the seven days that their feast lasted, and on the seventh day he told her, because she pressed him hard. Then she told the riddle to her people. 18 And the men of the city said to him on the seventh day before the sun went down,   “What is sweeter than honey?  What is stronger than a lion?” And he said to them,   “If you had not plowed with my heifer,  you would not have found out my riddle.” 19 And the Spirit of the LORD rushed upon him, and he went down to Ashkelon and struck down thirty men of the town and took their spoil and gave the garments to those who had told the riddle. In hot anger he went back to his father's house. 20 And Samson's wife was given to his companion, who had been his best man. Footnotes [1] 12:7 Septuagint; Hebrew in the cities of Gilead [2] 13:19 Septuagint, Vulgate; Hebrew Lord, and working [3] 14:15 Septuagint, Syriac; Hebrew seventh (ESV) New Testament: John 17 John 17 (Listen) The High Priestly Prayer 17 When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. 3 And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth, having accomplished the work that you gave me to do. 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. 6 “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. 7 Now they know that everything that you have given me is from you. 8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. 9 I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. 10 All mine are yours, and yours are mine, and I am glorified in them. 11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. 12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. 13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not ask that you take them out of the world, but that you keep them from the evil one.1 16 They are not of the world, just as I am not of the world. 17 Sanctify them2 in the truth; your word is truth. 18 As you sent me into the world, so I have sent them into the world. 19 And for their sake I consecrate myself,3 that they also may be sanctified4 in truth. 20 “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 22 The glory that you have given me I have given to them, that they may be one even as we are one, 23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. 24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. 25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. 26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” Footnotes [1] 17:15 Or from evil [2] 17:17 Greek Set them apart (for holy service to God) [3] 17:19 Or I sanctify myself; or I set myself apart (for holy service to God) [4] 17:19 Greek may be set apart (for holy service to God) (ESV) Psalm: Psalm 112 Psalm 112 (Listen) The Righteous Will Never Be Moved 112   1 Praise the LORD!  Blessed is the man who fears the LORD,    who greatly delights in his commandments!2   His offspring will be mighty in the land;    the generation of the upright will be blessed.3   Wealth and riches are in his house,    and his righteousness endures forever.4   Light dawns in the darkness for the upright;    he is gracious, merciful, and righteous.5   It is well with the man who deals generously and lends;    who conducts his affairs with justice.6   For the righteous will never be moved;    he will be remembered forever.7   He is not afraid of bad news;    his heart is firm, trusting in the LORD.8   His heart is steady;2 he will not be afraid,    until he looks in triumph on his adversaries.9   He has distributed freely; he has given to the poor;    his righteousness endures forever;    his horn is exalted in honor.10   The wicked man sees it and is angry;    he gnashes his teeth and melts away;    the desire of the wicked will perish! Footnotes [1] 112:1 This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet [2] 112:8 Or established (compare 111:8) (ESV) Proverb: Proverbs 15:6–7 Proverbs 15:6–7 (Listen) 6   In the house of the righteous there is much treasure,    but trouble befalls the income of the wicked.7   The lips of the wise spread knowledge;    not so the hearts of fools.1 Footnotes [1] 15:7 Or the hearts of fools are not steadfast (ESV)

Support the show

Support the show

In today's episode, Alia gives us a rundown on the role of the gallery and gallery representation. She shares what young artists should be considering when starting their careers, and helpful guidance on how to price their work. She weighs in on the impacts and pitfalls of social media for artists, the direction of NFT's and what the art world needs to do to become more egalitarian. We're trying something new with today's episode, so we want you to weigh in. Let us know what you think on Twitter and Instagram at @blackimagination. To view this episode and others head over to our YouTube channel The Institute of Black Imagination. For this and more content visit us on IBI Digital at blackimagination.com. Things mentionedJeffrey Deitch - Art GalleryJeffrey Deitch - American art dealer and curatorVernissage - a private viewing of paintings before public exhibition.Shibboleth - a custom, principle, or belief distinguishing a particular class or group of peopleSotheby's Institute of Art What to ReadClay Pop by Alia DahlThe $12 Million Stuffed Shark: The Curious Economics of Contemporary Art by Donald ThompsonTalking Prices: Symbolic Meanings of Prices on the Market for Contemporary Art by Olav VelthiusBlk Art: The Audacious Legacy of Black Artists and Models in Western Art by Zaria WareThe Black Market: A Guide to art collecting by Charles MooreWhat to listen toRespect - Aretha FranklinAlright - Kendrick LamarPicasso Babe - Jay-ZRich Nigazz - J. ColeWho to followFollow Alia Dahl on IG @aliajessenia and @jeffreydeitchgalleryLearn more about her at

Episode 95 features Charles Bates, who you may know as Chaz, Yahzick, The DM, or The Bard. We discuss his many hats and projects, his creative pursuits, a few fandoms, reading, the abundance of choice and so much more. Throughout the conversation, we discuss: Charles is Great A writer who raps Always been a writer Storytellers Reading ADHD Harry Potter Tolkien The desire for discovery Underdogs Abundance of choice Florida Mann Shorts Rational people don't create Art is Vulnerable Do the thing Star Wars Worldbuilding And much more Mentioned and Helpful Links from This Episode Mann Shorts on YouTube Yahzick on Spotify Yahzick on YouTube Yahzick on Instagram AgentPalmer.com Tweets @AgentPalmer @ThePalmerFiles Other Links Did Anderegg's Nerds reveal Tom Bombadil to be my Shibboleth? Small Oddities: Villain Shit   You can also hear more Palmer occasionally on Our Liner Notes, a musical conversation podcast with host Chris Maier or as co-host of The Podcast Digest with Dan Lizette. Music created and provided by Henno Heitur of Monkey Tongue Productions. --End Show Notes Transmission--

The Rev. Doug Griebenaw, pastor and Mission Advocate at KFUO Radio, joins the Rev. Dr. Phil Booe to study Judges 12. After defeating the Ammonites, Jephthah faces a new threat: the angry men of Ephraim who feel left out of the battle. Jephthah defends himself by saying that he did call them, but they did not come. Unpersuaded, they go to battle. The Gileadites set up a blockade and devise a clever test to identify any men from Ephraim who try to cross. They make them speak a particular hard-to-say word: shibboleth. The plan works and 42,000 Ephraimites die at the hands of Jephthah's army. Jephthah dies after six years of judging Israel and three more judges follow him: Ibzan, Elon, and Abdon. The Book of Judges tells the story of Israel's descent into chaos and idolatry, and the subsequent rise of a series of judges, or redeemers, who deliver them from their enemies. The judges are flawed heroes, but they are also instruments of God's deliverance. The book ends with the Israelites in a state of moral and spiritual decay, but it also offers hope for a better future.

Morning: Judges 12–14 Judges 12–14 (Listen) Jephthah's Conflict with Ephraim 12 The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” 4 Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” 5 And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” 6 they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell. 7 Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead.1 Ibzan, Elon, and Abdon 8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. The Birth of Samson 13 And the people of Israel again did what was evil in the sight of the LORD, so the LORD gave them into the hand of the Philistines for forty years. 2 There was a certain man of Zorah, of the tribe of the Danites, whose name was Manoah. And his wife was barren and had no children. 3 And the angel of the LORD appeared to the woman and said to her, “Behold, you are barren and have not borne children, but you shall conceive and bear a son. 4 Therefore be careful and drink no wine or strong drink, and eat nothing unclean, 5 for behold, you shall conceive and bear a son. No razor shall come upon his head, for the child shall be a Nazirite to God from the womb, and he shall begin to save Israel from the hand of the Philistines.” 6 Then the woman came and told her husband, “A man of God came to me, and his appearance was like the appearance of the angel of God, very awesome. I did not ask him where he was from, and he did not tell me his name, 7 but he said to me, ‘Behold, you shall conceive and bear a son. So then drink no wine or strong drink, and eat nothing unclean, for the child shall be a Nazirite to God from the womb to the day of his death.'” 8 Then Manoah prayed to the LORD and said, “O Lord, please let the man of God whom you sent come again to us and teach us what we are to do with the child who will be born.” 9 And God listened to the voice of Manoah, and the angel of God came again to the woman as she sat in the field. But Manoah her husband was not with her. 10 So the woman ran quickly and told her husband, “Behold, the man who came to me the other day has appeared to me.” 11 And Manoah arose and went after his wife and came to the man and said to him, “Are you the man who spoke to this woman?” And he said, “I am.” 12 And Manoah said, “Now when your words come true, what is to be the child's manner of life, and what is his mission?” 13 And the angel of the LORD said to Manoah, “Of all that I said to the woman let her be careful. 14 She may not eat of anything that comes from the vine, neither let her drink wine or strong drink, or eat any unclean thing. All that I commanded her let her observe.” 15 Manoah said to the angel of the LORD, “Please let us detain you and prepare a young goat for you.” 16 And the angel of the LORD said to Manoah, “If you detain me, I will not eat of your food. But if you prepare a burnt offering, then offer it to the LORD.” (For Manoah did not know that he was the angel of the LORD.) 17 And Manoah said to the angel of the LORD, “What is your name, so that, when your words come true, we may honor you?” 18 And the angel of the LORD said to him, “Why do you ask my name, seeing it is wonderful?” 19 So Manoah took the young goat with the grain offering, and offered it on the rock to the LORD, to the one who works2 wonders, and Manoah and his wife were watching. 20 And when the flame went up toward heaven from the altar, the angel of the LORD went up in the flame of the altar. Now Manoah and his wife were watching, and they fell on their faces to the ground. 21 The angel of the LORD appeared no more to Manoah and to his wife. Then Manoah knew that he was the angel of the LORD. 22 And Manoah said to his wife, “We shall surely die, for we have seen God.” 23 But his wife said to him, “If the LORD had meant to kill us, he would not have accepted a burnt offering and a grain offering at our hands, or shown us all these things, or now announced to us such things as these.” 24 And the woman bore a son and called his name Samson. And the young man grew, and the LORD blessed him. 25 And the Spirit of the LORD began to stir him in Mahaneh-dan, between Zorah and Eshtaol. Samson's Marriage 14 Samson went down to Timnah, and at Timnah he saw one of the daughters of the Philistines. 2 Then he came up and told his father and mother, “I saw one of the daughters of the Philistines at Timnah. Now get her for me as my wife.” 3 But his father and mother said to him, “Is there not a woman among the daughters of your relatives, or among all our people, that you must go to take a wife from the uncircumcised Philistines?” But Samson said to his father, “Get her for me, for she is right in my eyes.” 4 His father and mother did not know that it was from the LORD, for he was seeking an opportunity against the Philistines. At that time the Philistines ruled over Israel. 5 Then Samson went down with his father and mother to Timnah, and they came to the vineyards of Timnah. And behold, a young lion came toward him roaring. 6 Then the Spirit of the LORD rushed upon him, and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat. But he did not tell his father or his mother what he had done. 7 Then he went down and talked with the woman, and she was right in Samson's eyes. 8 After some days he returned to take her. And he turned aside to see the carcass of the lion, and behold, there was a swarm of bees in the body of the lion, and honey. 9 He scraped it out into his hands and went on, eating as he went. And he came to his father and mother and gave some to them, and they ate. But he did not tell them that he had scraped the honey from the carcass of the lion. 10 His father went down to the woman, and Samson prepared a feast there, for so the young men used to do. 11 As soon as the people saw him, they brought thirty companions to be with him. 12 And Samson said to them, “Let me now put a riddle to you. If you can tell me what it is, within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of clothes, 13 but if you cannot tell me what it is, then you shall give me thirty linen garments and thirty changes of clothes.” And they said to him, “Put your riddle, that we may hear it.” 14 And he said to them,   “Out of the eater came something to eat.  Out of the strong came something sweet.” And in three days they could not solve the riddle. 15 On the fourth3 day they said to Samson's wife, “Entice your husband to tell us what the riddle is, lest we burn you and your father's house with fire. Have you invited us here to impoverish us?” 16 And Samson's wife wept over him and said, “You only hate me; you do not love me. You have put a riddle to my people, and you have not told me what it is.” And he said to her, “Behold, I have not told my father nor my mother, and shall I tell you?” 17 She wept before him the seven days that their feast lasted, and on the seventh day he told her, because she pressed him hard. Then she told the riddle to her people. 18 And the men of the city said to him on the seventh day before the sun went down,   “What is sweeter than honey?  What is stronger than a lion?” And he said to them,   “If you had not plowed with my heifer,  you would not have found out my riddle.” 19 And the Spirit of the LORD rushed upon him, and he went down to Ashkelon and struck down thirty men of the town and took their spoil and gave the garments to those who had told the riddle. In hot anger he went back to his father's house. 20 And Samson's wife was given to his companion, who had been his best man. Footnotes [1] 12:7 Septuagint; Hebrew in the cities of Gilead [2] 13:19 Septuagint, Vulgate; Hebrew Lord, and working [3] 14:15 Septuagint, Syriac; Hebrew seventh (ESV) Evening: Luke 9:37–62 Luke 9:37–62 (Listen) Jesus Heals a Boy with an Unclean Spirit 37 On the next day, when they had come down from the mountain, a great crowd met him. 38 And behold, a man from the crowd cried out, “Teacher, I beg you to look at my son, for he is my only child. 39 And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. 40 And I begged your disciples to cast it out, but they could not.” 41 Jesus answered, “O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here.” 42 While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father. 43 And all were astonished at the majesty of God. Jesus Again Foretells His Death But while they were all marveling at everything he was doing, Jesus1 said to his disciples, 44 “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men.” 45 But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying. Who Is the Greatest? 46 An argument arose among them as to which of them was the greatest. 47 But Jesus, knowing the reasoning of their hearts, took a child and put him by his side 48 and said to them, “Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great.” Anyone Not Against Us Is For Us 49 John answered, “Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.” 50 But Jesus said to him, “Do not stop him, for the one who is not against you is for you.” A Samaritan Village Rejects Jesus 51 When the days drew near for him to be taken up, he set his face to go to Jerusalem. 52 And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make preparations for him. 53 But the people did not receive him, because his face was set toward Jerusalem. 54 And when his disciples James and John saw it, they said, “Lord, do you want us to tell fire to come down from heaven and consume them?”2 55 But he turned and rebuked them.3 56 And they went on to another village. The Cost of Following Jesus 57 As they were going along the road, someone said to him, “I will follow you wherever you go.” 58 And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” 59 To another he said, “Follow me.” But he said, “Lord, let me first go and bury my father.” 60 And Jesus4 said to him, “Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God.” 61 Yet another said, “I will follow you, Lord, but let me first say farewell to those at my home.” 62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.” Footnotes [1] 9:43 Greek he [2] 9:54 Some manuscripts add as Elijah did [3] 9:55 Some manuscripts add And he said, “You do not know what manner of spirit you are of; 56for the Son of Man came not to destroy people's lives but to save them” [4] 9:60 Greek he (ESV)

Judges 10–12 Judges 10–12 (Listen) Tola and Jair 10 After Abimelech there arose to save Israel Tola the son of Puah, son of Dodo, a man of Issachar, and he lived at Shamir in the hill country of Ephraim. 2 And he judged Israel twenty-three years. Then he died and was buried at Shamir. 3 After him arose Jair the Gileadite, who judged Israel twenty-two years. 4 And he had thirty sons who rode on thirty donkeys, and they had thirty cities, called Havvoth-jair to this day, which are in the land of Gilead. 5 And Jair died and was buried in Kamon. Further Disobedience and Oppression 6 The people of Israel again did what was evil in the sight of the LORD and served the Baals and the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. And they forsook the LORD and did not serve him. 7 So the anger of the LORD was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites, 8 and they crushed and oppressed the people of Israel that year. For eighteen years they oppressed all the people of Israel who were beyond the Jordan in the land of the Amorites, which is in Gilead. 9 And the Ammonites crossed the Jordan to fight also against Judah and against Benjamin and against the house of Ephraim, so that Israel was severely distressed. 10 And the people of Israel cried out to the LORD, saying, “We have sinned against you, because we have forsaken our God and have served the Baals.” 11 And the LORD said to the people of Israel, “Did I not save you from the Egyptians and from the Amorites, from the Ammonites and from the Philistines? 12 The Sidonians also, and the Amalekites and the Maonites oppressed you, and you cried out to me, and I saved you out of their hand. 13 Yet you have forsaken me and served other gods; therefore I will save you no more. 14 Go and cry out to the gods whom you have chosen; let them save you in the time of your distress.” 15 And the people of Israel said to the LORD, “We have sinned; do to us whatever seems good to you. Only please deliver us this day.” 16 So they put away the foreign gods from among them and served the LORD, and he became impatient over the misery of Israel. 17 Then the Ammonites were called to arms, and they encamped in Gilead. And the people of Israel came together, and they encamped at Mizpah. 18 And the people, the leaders of Gilead, said one to another, “Who is the man who will begin to fight against the Ammonites? He shall be head over all the inhabitants of Gilead.” Jephthah Delivers Israel 11 Now Jephthah the Gileadite was a mighty warrior, but he was the son of a prostitute. Gilead was the father of Jephthah. 2 And Gilead's wife also bore him sons. And when his wife's sons grew up, they drove Jephthah out and said to him, “You shall not have an inheritance in our father's house, for you are the son of another woman.” 3 Then Jephthah fled from his brothers and lived in the land of Tob, and worthless fellows collected around Jephthah and went out with him. 4 After a time the Ammonites made war against Israel. 5 And when the Ammonites made war against Israel, the elders of Gilead went to bring Jephthah from the land of Tob. 6 And they said to Jephthah, “Come and be our leader, that we may fight against the Ammonites.” 7 But Jephthah said to the elders of Gilead, “Did you not hate me and drive me out of my father's house? Why have you come to me now when you are in distress?” 8 And the elders of Gilead said to Jephthah, “That is why we have turned to you now, that you may go with us and fight against the Ammonites and be our head over all the inhabitants of Gilead.” 9 Jephthah said to the elders of Gilead, “If you bring me home again to fight against the Ammonites, and the LORD gives them over to me, I will be your head.” 10 And the elders of Gilead said to Jephthah, “The LORD will be witness between us, if we do not do as you say.” 11 So Jephthah went with the elders of Gilead, and the people made him head and leader over them. And Jephthah spoke all his words before the LORD at Mizpah. 12 Then Jephthah sent messengers to the king of the Ammonites and said, “What do you have against me, that you have come to me to fight against my land?” 13 And the king of the Ammonites answered the messengers of Jephthah, “Because Israel on coming up from Egypt took away my land, from the Arnon to the Jabbok and to the Jordan; now therefore restore it peaceably.” 14 Jephthah again sent messengers to the king of the Ammonites 15 and said to him, “Thus says Jephthah: Israel did not take away the land of Moab or the land of the Ammonites, 16 but when they came up from Egypt, Israel went through the wilderness to the Red Sea and came to Kadesh. 17 Israel then sent messengers to the king of Edom, saying, ‘Please let us pass through your land,' but the king of Edom would not listen. And they sent also to the king of Moab, but he would not consent. So Israel remained at Kadesh. 18 “Then they journeyed through the wilderness and went around the land of Edom and the land of Moab and arrived on the east side of the land of Moab and camped on the other side of the Arnon. But they did not enter the territory of Moab, for the Arnon was the boundary of Moab. 19 Israel then sent messengers to Sihon king of the Amorites, king of Heshbon, and Israel said to him, ‘Please let us pass through your land to our country,' 20 but Sihon did not trust Israel to pass through his territory, so Sihon gathered all his people together and encamped at Jahaz and fought with Israel. 21 And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel, and they defeated them. So Israel took possession of all the land of the Amorites, who inhabited that country. 22 And they took possession of all the territory of the Amorites from the Arnon to the Jabbok and from the wilderness to the Jordan. 23 So then the LORD, the God of Israel, dispossessed the Amorites from before his people Israel; and are you to take possession of them? 24 Will you not possess what Chemosh your god gives you to possess? And all that the LORD our God has dispossessed before us, we will possess. 25 Now are you any better than Balak the son of Zippor, king of Moab? Did he ever contend against Israel, or did he ever go to war with them? 26 While Israel lived in Heshbon and its villages, and in Aroer and its villages, and in all the cities that are on the banks of the Arnon, 300 years, why did you not deliver them within that time? 27 I therefore have not sinned against you, and you do me wrong by making war on me. The LORD, the Judge, decide this day between the people of Israel and the people of Ammon.” 28 But the king of the Ammonites did not listen to the words of Jephthah that he sent to him. Jephthah's Tragic Vow 29 Then the Spirit of the LORD was upon Jephthah, and he passed through Gilead and Manasseh and passed on to Mizpah of Gilead, and from Mizpah of Gilead he passed on to the Ammonites. 30 And Jephthah made a vow to the LORD and said, “If you will give the Ammonites into my hand, 31 then whatever1 comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the LORD's, and I will offer it2 up for a burnt offering.” 32 So Jephthah crossed over to the Ammonites to fight against them, and the LORD gave them into his hand. 33 And he struck them from Aroer to the neighborhood of Minnith, twenty cities, and as far as Abel-keramim, with a great blow. So the Ammonites were subdued before the people of Israel. 34 Then Jephthah came to his home at Mizpah. And behold, his daughter came out to meet him with tambourines and with dances. She was his only child; besides her he had neither son nor daughter. 35 And as soon as he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me very low, and you have become the cause of great trouble to me. For I have opened my mouth to the LORD, and I cannot take back my vow.” 36 And she said to him, “My father, you have opened your mouth to the LORD; do to me according to what has gone out of your mouth, now that the LORD has avenged you on your enemies, on the Ammonites.” 37 So she said to her father, “Let this thing be done for me: leave me alone two months, that I may go up and down on the mountains and weep for my virginity, I and my companions.” 38 So he said, “Go.” Then he sent her away for two months, and she departed, she and her companions, and wept for her virginity on the mountains. 39 And at the end of two months, she returned to her father, who did with her according to his vow that he had made. She had never known a man, and it became a custom in Israel 40 that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year. Jephthah's Conflict with Ephraim 12 The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” 4 Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” 5 And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” 6 they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell. 7 Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead.3 Ibzan, Elon, and Abdon 8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. Footnotes [1] 11:31 Or whoever [2] 11:31 Or him [3] 12:7 Septuagint; Hebrew in the cities of Gilead (ESV)

Judges 10–12 Judges 10–12 (Listen) Tola and Jair 10 After Abimelech there arose to save Israel Tola the son of Puah, son of Dodo, a man of Issachar, and he lived at Shamir in the hill country of Ephraim. 2 And he judged Israel twenty-three years. Then he died and was buried at Shamir. 3 After him arose Jair the Gileadite, who judged Israel twenty-two years. 4 And he had thirty sons who rode on thirty donkeys, and they had thirty cities, called Havvoth-jair to this day, which are in the land of Gilead. 5 And Jair died and was buried in Kamon. Further Disobedience and Oppression 6 The people of Israel again did what was evil in the sight of the LORD and served the Baals and the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. And they forsook the LORD and did not serve him. 7 So the anger of the LORD was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites, 8 and they crushed and oppressed the people of Israel that year. For eighteen years they oppressed all the people of Israel who were beyond the Jordan in the land of the Amorites, which is in Gilead. 9 And the Ammonites crossed the Jordan to fight also against Judah and against Benjamin and against the house of Ephraim, so that Israel was severely distressed. 10 And the people of Israel cried out to the LORD, saying, “We have sinned against you, because we have forsaken our God and have served the Baals.” 11 And the LORD said to the people of Israel, “Did I not save you from the Egyptians and from the Amorites, from the Ammonites and from the Philistines? 12 The Sidonians also, and the Amalekites and the Maonites oppressed you, and you cried out to me, and I saved you out of their hand. 13 Yet you have forsaken me and served other gods; therefore I will save you no more. 14 Go and cry out to the gods whom you have chosen; let them save you in the time of your distress.” 15 And the people of Israel said to the LORD, “We have sinned; do to us whatever seems good to you. Only please deliver us this day.” 16 So they put away the foreign gods from among them and served the LORD, and he became impatient over the misery of Israel. 17 Then the Ammonites were called to arms, and they encamped in Gilead. And the people of Israel came together, and they encamped at Mizpah. 18 And the people, the leaders of Gilead, said one to another, “Who is the man who will begin to fight against the Ammonites? He shall be head over all the inhabitants of Gilead.” Jephthah Delivers Israel 11 Now Jephthah the Gileadite was a mighty warrior, but he was the son of a prostitute. Gilead was the father of Jephthah. 2 And Gilead's wife also bore him sons. And when his wife's sons grew up, they drove Jephthah out and said to him, “You shall not have an inheritance in our father's house, for you are the son of another woman.” 3 Then Jephthah fled from his brothers and lived in the land of Tob, and worthless fellows collected around Jephthah and went out with him. 4 After a time the Ammonites made war against Israel. 5 And when the Ammonites made war against Israel, the elders of Gilead went to bring Jephthah from the land of Tob. 6 And they said to Jephthah, “Come and be our leader, that we may fight against the Ammonites.” 7 But Jephthah said to the elders of Gilead, “Did you not hate me and drive me out of my father's house? Why have you come to me now when you are in distress?” 8 And the elders of Gilead said to Jephthah, “That is why we have turned to you now, that you may go with us and fight against the Ammonites and be our head over all the inhabitants of Gilead.” 9 Jephthah said to the elders of Gilead, “If you bring me home again to fight against the Ammonites, and the LORD gives them over to me, I will be your head.” 10 And the elders of Gilead said to Jephthah, “The LORD will be witness between us, if we do not do as you say.” 11 So Jephthah went with the elders of Gilead, and the people made him head and leader over them. And Jephthah spoke all his words before the LORD at Mizpah. 12 Then Jephthah sent messengers to the king of the Ammonites and said, “What do you have against me, that you have come to me to fight against my land?” 13 And the king of the Ammonites answered the messengers of Jephthah, “Because Israel on coming up from Egypt took away my land, from the Arnon to the Jabbok and to the Jordan; now therefore restore it peaceably.” 14 Jephthah again sent messengers to the king of the Ammonites 15 and said to him, “Thus says Jephthah: Israel did not take away the land of Moab or the land of the Ammonites, 16 but when they came up from Egypt, Israel went through the wilderness to the Red Sea and came to Kadesh. 17 Israel then sent messengers to the king of Edom, saying, ‘Please let us pass through your land,' but the king of Edom would not listen. And they sent also to the king of Moab, but he would not consent. So Israel remained at Kadesh. 18 “Then they journeyed through the wilderness and went around the land of Edom and the land of Moab and arrived on the east side of the land of Moab and camped on the other side of the Arnon. But they did not enter the territory of Moab, for the Arnon was the boundary of Moab. 19 Israel then sent messengers to Sihon king of the Amorites, king of Heshbon, and Israel said to him, ‘Please let us pass through your land to our country,' 20 but Sihon did not trust Israel to pass through his territory, so Sihon gathered all his people together and encamped at Jahaz and fought with Israel. 21 And the LORD, the God of Israel, gave Sihon and all his people into the hand of Israel, and they defeated them. So Israel took possession of all the land of the Amorites, who inhabited that country. 22 And they took possession of all the territory of the Amorites from the Arnon to the Jabbok and from the wilderness to the Jordan. 23 So then the LORD, the God of Israel, dispossessed the Amorites from before his people Israel; and are you to take possession of them? 24 Will you not possess what Chemosh your god gives you to possess? And all that the LORD our God has dispossessed before us, we will possess. 25 Now are you any better than Balak the son of Zippor, king of Moab? Did he ever contend against Israel, or did he ever go to war with them? 26 While Israel lived in Heshbon and its villages, and in Aroer and its villages, and in all the cities that are on the banks of the Arnon, 300 years, why did you not deliver them within that time? 27 I therefore have not sinned against you, and you do me wrong by making war on me. The LORD, the Judge, decide this day between the people of Israel and the people of Ammon.” 28 But the king of the Ammonites did not listen to the words of Jephthah that he sent to him. Jephthah's Tragic Vow 29 Then the Spirit of the LORD was upon Jephthah, and he passed through Gilead and Manasseh and passed on to Mizpah of Gilead, and from Mizpah of Gilead he passed on to the Ammonites. 30 And Jephthah made a vow to the LORD and said, “If you will give the Ammonites into my hand, 31 then whatever1 comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the LORD's, and I will offer it2 up for a burnt offering.” 32 So Jephthah crossed over to the Ammonites to fight against them, and the LORD gave them into his hand. 33 And he struck them from Aroer to the neighborhood of Minnith, twenty cities, and as far as Abel-keramim, with a great blow. So the Ammonites were subdued before the people of Israel. 34 Then Jephthah came to his home at Mizpah. And behold, his daughter came out to meet him with tambourines and with dances. She was his only child; besides her he had neither son nor daughter. 35 And as soon as he saw her, he tore his clothes and said, “Alas, my daughter! You have brought me very low, and you have become the cause of great trouble to me. For I have opened my mouth to the LORD, and I cannot take back my vow.” 36 And she said to him, “My father, you have opened your mouth to the LORD; do to me according to what has gone out of your mouth, now that the LORD has avenged you on your enemies, on the Ammonites.” 37 So she said to her father, “Let this thing be done for me: leave me alone two months, that I may go up and down on the mountains and weep for my virginity, I and my companions.” 38 So he said, “Go.” Then he sent her away for two months, and she departed, she and her companions, and wept for her virginity on the mountains. 39 And at the end of two months, she returned to her father, who did with her according to his vow that he had made. She had never known a man, and it became a custom in Israel 40 that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year. Jephthah's Conflict with Ephraim 12 The men of Ephraim were called to arms, and they crossed to Zaphon and said to Jephthah, “Why did you cross over to fight against the Ammonites and did not call us to go with you? We will burn your house over you with fire.” 2 And Jephthah said to them, “I and my people had a great dispute with the Ammonites, and when I called you, you did not save me from their hand. 3 And when I saw that you would not save me, I took my life in my hand and crossed over against the Ammonites, and the LORD gave them into my hand. Why then have you come up to me this day to fight against me?” 4 Then Jephthah gathered all the men of Gilead and fought with Ephraim. And the men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.” 5 And the Gileadites captured the fords of the Jordan against the Ephraimites. And when any of the fugitives of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” When he said, “No,” 6 they said to him, “Then say Shibboleth,” and he said, “Sibboleth,” for he could not pronounce it right. Then they seized him and slaughtered him at the fords of the Jordan. At that time 42,000 of the Ephraimites fell. 7 Jephthah judged Israel six years. Then Jephthah the Gileadite died and was buried in his city in Gilead.3 Ibzan, Elon, and Abdon 8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. Footnotes [1] 11:31 Or whoever [2] 11:31 Or him [3] 12:7 Septuagint; Hebrew in the cities of Gilead (ESV)

On this episode we have the first of a series of guests for the new season: Orion Peter from the filthy merchants of perversion Ilsa joined us to discuss the movie that became the band's infamous namesake. Orion takes us through the sordid history of literature and exploitation cinema that led up to the creation of a film as outlandish as "Ilsa: She-Wolf Of The SS". This movie and episode is not for the squeamish. Our band of the week is none other than Ilsa themselves with the track "Shibboleth".  Email us at midnightflixpod@gmail.com if you have any suggestions, questions, comments, requests, concerns, diatribes or praises!

Pastor Jared and Aaron Russell discuss the biblical theme of the Shibboleth and its many practical applications in modern ministry.  Submit your ideas for Off Script topics at www.kirbywoods.org/offscript. Follow us online! Facebook: www.facebook.com/kirbywoodsmemphis Instagram: www.instagram.com/kirbywoodsmemphis YouTube: www.youtube.com/@kirbywoods Podcast: kirbywoodspodcast.buzzsprout.com 

Triple H plays word games with the Ephraimites, and the Bros. persevere through a demoralizing setback. Rate us on iTunes and spread the good word of the Bible (Brothers podcast)! Please admire our beautiful Linktree: https://linktr.ee/biblebrothers

This chapter narrates a bloody civil war. Yiftach doesn't manage to defuse a personal affront in the elegant manner exercised by Gidon before him. Ethnic tension and a bruised ego lead to an inversion of one of the paradigms of the book of Shoftim, as the crossing points over the Jordan River are used not to save the Israelites, but to have brother trap and execute brother. Yiftach has many virtues but in the final analysis, he is remembered as a Shofet who murdered not only his daughter but 42,000 Israelites.

Naked mole-rats are medical marvels—impervious to cancer and immune to old age. Too bad they're also vicious murderers...Our Sponsors:* Check out Rosetta Stone and use my code TODAY for a great deal: https://www.rosettastone.com/Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy