Podcasts about Shin

Today's sermon, by Rev. Joyce Shin, was offered on Sunday, July 19, 2026. The scripture passages this morning were Numbers 14:2-4 and Matthew 6:24. To listen to the full Lord's Day service, search YouTube for "Swarthmore Presbyterian Church."

Review các phim ra rạp từ ngày 17/07/2026NGÀY XỬA NGÀY XƯA 36 - HẬU DUỆ THẦN MẶT TRỜI (chỉ chiếu ở cụm rạp Lotte)Đạo diễn: Vũ Đình Toàn Diễn viên: Đại Nghĩa, Đình Toàn, Thanh Thủy, Hồng Ánh, Bạch LongKịch bản “NXNX36 – Hậu Duệ Thần Mặt Trời” là một vở kịch thần thoại Hàn Quốc được Việt hóa theo phong cách hài hước, ý nghĩa. Câu chuyện kể về cuộc chiến giữa loài người và yêu tinh Dokkaebi, cùng hành trình lập quốc của hậu duệ Thần Mặt Trời. Thiên Tôn – con của Thiên Đế – vì cảm thương loài người, đã chấp nhận giáng trần, kết duyên với Thiên Nữ (tiền kiếp là Gấu Lưu Ly), sinh ra Đàn Quân – người mang thiên mệnh trở thành vua đầu tiên của xứ sở Đàn Hương. Trong suốt thời gian nuôi dưỡng Đàn Quân, mẹ con họ phải đổi tên và sống ẩn danh để tránh sự truy lùng của yêu tinh.THE ODYSSEY – T16Đạo diễn: Christopher NolanDiễn viên: Benny Safdie, Anne Hathaway, Matt Damon, Robert Pattinson, Tom Holland, Zendaya, Charlize Theron…Thể loại: Hành Động, Thần thoạiBộ phim tiếp theo của Christopher Nolan, The Odyssey, là một sử thi hành động mang màu sắc thần thoại, được quay tại nhiều địa điểm trên khắp thế giới bằng công nghệ phim IMAX® hoàn toàn mới. HUYẾT NGẢI ÁI TÌNH – T18Đạo diễn: Razka Robby ErtantoDiễn viên: Anjasmara, Lulu Tobing, Carissa PerussetThể loại: Hồi hộp, Kinh Dị, Tâm LýAngel, vợ lẻ trong gia đình tỉ phú Burhan, vì ghen tị với vợ chính là Vivian mà lên kế hoạch phá hoại cả gia đình Burhan. Angel bắt cóc Leo, bạn trai cũ của ả, và uy hiếp mẹ của anh là thầy pháp Sumi phải luyện bùa ngải để phục vụ cho mục đích bệnh hoạn. Lần lượt, từng thành viên trong nhà Burhan gặp những sự việc quái dị. Cháu trai của Burhan bị ả dùng bùa yêu mà quay lưng với Vivan; Burhan bị chơi ngải đến hóa điên như thú vật, còn Vivian thì bị Sumi chơi ngải khiến cho cô bị quỷ nhập xác mà sẵn sàng giết đứa con ruột của mình...ĐÊM TRUY SÁT – T18Đạo diễn: Adrian GrunbergDiễn viên: Milla Jovovich; Isabel Myers; Shane WilliamsThể loại: Hành Động, Hồi hộpCuộc sống yên bình của cựu chiến binh sụp đổ khi cô con gái duy nhất bị một băng nhóm tội phạm bắt cóc. Để đưa con trở về, Nikki buộc phải lao vào thế giới ngầm đầy bạo lực, đối đầu với đường dây buôn người khét tiếng đang bị cả cảnh sát và quân đội săn lùng. Khi mọi giới hạn bị phá vỡ, một người mẹ sẽ trở thành cơn ác mộng của những kẻ dám động đến con mình.PHIM ĐIỆN ẢNH THÁM TỬ LỪNG DANH CONAN: THIÊN THẦN SA NGÃ TRÊN XA LỘ - T13Đạo diễn: Hasui TakahiroDiễn viên: Minami Takayama, Wakana Yamazaki, Rikiya Koyama, Miyuki Sawashiro, Shin-ichiro Miki,..Thể loại: Bí ẩn, Hành Động, Hoạt HìnhThám tử nhí Conan, gia đình Ran, Sonoko, đội thám tử nhí cùng Sera Masumi đến khu vực Minatomirai, Yokohama để tham dự “Lễ hội Moto Kanagawa”. Thế nhưng, sự kiện náo nhiệt này nhanh chóng bị khuấy động khi một tay lái bí ẩn mang biệt danh “Quái Xế Đen” bất ngờ xuất hiện. Hắn phóng xe với tốc độ kinh hoàng, lao vọt lên nóc chiếc xe chở nhóm Conan rồi biến mất trong chớp mắt, khiến ngay cả nữ cảnh sát giao thông nổi tiếng với danh xưng “Nữ Thần Gió” của Sở Cảnh sát Kanagawa - Hagiwara Chihaya - cũng không thể truy đuổi kịp. Trong khi cuộc săn lùng vẫn rơi vào bế tắc, tại hội trường lễ hội lại diễn ra màn ra mắt mẫu moto công nghệ cao màu trắng mang tên “Angel”. Điều đáng ngờ là chiếc xe của “Quái Xế Đen” lại sở hữu thiết kế gần như giống hệt mẫu xe này. Bỗng dưng, nữ cảnh sát Chihaya chợt nhớ về những ký ức tưởng chừng đã ngủ yên về người em trai quá cố Hagiwara Kenji và người bạn thân cùng khóa của anh, Matsuda Jinpei. Danh tính thực sự của kẻ cầm lái và mục đích đằng sau những cuộc rượt đuổi đầy nguy hiểm ấy kéo Conan và nữ cảnh sát Chihaya vào một cuộc đấu trí, khơi dậy một vụ án của nhiều năm trước.------------------------------------------------------#8saigon #reviewphimrap #theodyssey #conan2026

Les superfoods sont partout. Mais que disent vraiment les études ? Je décortique le système — et ce qui produit des résultats mesurables après 40 ans.[[ Sources ]]Cochrane/revue maca 2010 (Shin et al.)https://pubmed.ncbi.nlm.nih.gov/20691074Vitamine D et testostérone (méta-analyse positive)https://link.springer.com/article/10.1007/s12020-020-02482-3Vitamine D et testostérone (méta-analyse RCT, pas d'effet)https://onlinelibrary.wiley.com/doi/10.1111/and.13343Wankhede et al. 2015, ashwagandha/force/testostéronehttps://jissn.biomedcentral.com/articles/10.1186/s12970-015-0104-9Compilation études KSM-66 (cortisol, sommeil, cognition)https://qidosha.com/en-ee/blogs/qidosha-academy-en/study-based-overview-of-therapeutic-uses-of-organic-ksm-66-ashwagandha-extract-5-withanolidesSpiruline, teneur en ferhttps://www.darwin-nutrition.fr/en/tips/spirulina-iron[[ Accompagnement ]]

Puntata a cura di Untimoteo.La data - il 14 luglio, anniversario della Rivoluzione Francese - è irresistibile per parlare di Innocent. Fumetto manierista, eccessivo, sempre di forte impatto. Talvolta torbido e barocco eppure al contempo ricco di immagini sublimi e idealizzate. Scritto e disegnato da Shin'ichi Sakamoto, è l'apice figurativo del fumetto moderno e del manga seinen (per un pubblico di adulti) in particolare. Nei suoi due cicli di storie - i primi 9 volumi con il titolo di Innocent, i successivi 12 denominati Innocent Rouge - questo artista e il suo staff confezionano un viaggio prodigioso. Che segue la vita del Boia di Parigi, a cavallo tra la fine della Monarchia e gli anni del Terrore della Rivoluzione Francese.“Fumetto” è il formato del podcast di Mondoserie dedicato al mondo dei fumetti. Dai grandi classici alle opere più recenti. Italiani, orientali, occidentali.Parte del progetto: https://www.mondoserie.it/  Iscriviti al podcast sulla tua piattaforma preferita o su: https://www.spreaker.com/show/mondoserie-podcast  Collegati a MONDOSERIE sui social:https://www.facebook.com/mondoserie https://www.instagram.com/mondoserie.it/   https://www.youtube.com/channel/UCwXpMjWOcPbFwdit0QJNnXQ  https://www.linkedin.com/in/mondoserie/ 

Shin ko addini na da tasiri ga rayuwar Musulmi, wajen hana su yin kabilanci? Shirin Taba Ka Lashe na wannan lokaci, ya yi nazari a kan wannan batu.

Welcome to the Daily Dose of Bitachon. As we prepare for the month of Av— Erev Rosh Chodesh Av ( ערב ראש חודש אב )—we carry with us the concept we introduced back at the beginning of Tammuz: that each of the twelve months of the year corresponds to a unique spiritual force. Today, we will explore this deeply through the lens of the Sefer Yetzirah , an ancient Kabbalistic text attributed by many to Avraham Avinu, which outlines how the twenty-two letters of the Hebrew alphabet serve as the spiritual building blocks of reality. The division of these twenty-two letters is beautifully elegant. First, the Sefer Yetzirah points to the three "Mother" letters ( Imahot ): Aleph ( א ), Mem ( מ ), and Shin ( ש ). These represent the foundational elements of physical matter itself. Aleph stands for Avir (air), Mem stands for Mayim (water), and because the Aleph is already claimed, Shin stands for Esh (fire). Next are the seven "double" letters, known by the acronym Beged Kaporet ( בגד כפרת ): Bet, Gimmel, Dalet, Chaf, Peh, Reish, and Tav. In the Zohar, these are identified as the letters that can receive a dagesh (the internal emphasis dot). While our grammatical tradition generally does not place a dagesh in the letter Reish, Kabbalistically it is included. These seven double letters correspond to dimensions of time and space, such as the seven days of the week, the seven classical planets, and the seven spiritual gateways of the soul. Subtracting these ten letters—the three Mothers of matter and the seven Doubles of time—leaves us with the twelve "Simple" letters. These twelve remaining letters correspond directly to the twelve months of the year, creating a cosmic map where each month is animated by its own letter. Our Rabbis reveal an incredible connection here: these twelve simple letters correspond sequentially to the verses of Ashrei (Psalm 145), aligning the spiritual theme of each month with the corresponding verse. We begin with the letter Heh ( ה ), which corresponds to Nissan . The verse for Heh is Hadar kevod hodacha... ("the glory of your honor, and the words of your wonders, I will speak about"). As Rabbeinu Bachya notes in the name of Rabbeinu Chananel, this refers directly to the wonders of Yetziat Mitzrayim (the Exodus), the central theme of Nissan. Following this is the letter Vav ( ו ) for Iyar . The Vav represents Vav Hachibur —the connecting "and"—which serves as the bridge linking the physical redemption of Nissan to the spiritual giving of the Torah in Sivan. Sivan is represented by the letter Zayin ( ז ), corresponding to the verse Zecher rav tuvcha yabiu... ("they shall utter the memory of Your great goodness"). In Jewish tradition, "good" ( Tov ) refers directly to the Torah, as we say, "I have given you a good acquisition, do not forsake My Torah." Then we reach the chidush , the deep spiritual renewal of our current season. The letter Chet ( ח ) belongs to Tammuz , which matches the verse Chanun verachum Hashem... ("Gracious and merciful is Hashem, slow to anger and great in kindness"). This is immediately followed by the letter Tet ( ט ) for Av , matching the verse Tov Hashem lakol... ("Hashem is good to all, and His mercy is upon all His works"). At first glance, one would think that Tov Hashem lakol —expressing God's absolute goodness—is the very last verse you would associate with the painful month of Av. Yet, this is a profound mystery. The letter Tet has a numerical value of nine, rooting the solemn Nine Days of mourning right here in its essence. This teaches us that everything happening in Galut (exile) is ultimately for our own good, whether we can perceive it or not. This is why Midrash Eicha (Lamentations) begins with a "good word" or a positive note; because at the core of Av's darkness lies the ultimate truth of Tov Hashem lakol . There is an incredible warning and opportunity hidden in this sequence. If you take the letter of Tammuz, Chet ( ח ), and place it next to the letter of Av, Tet ( ט ), they spell the word Chet ( חטא - sin) . These two months are historically prone to spiritual stumbling and tragedy. However, the spiritual work of this time is to take that very vulnerability and turn it around into a source of holiness. Moving past the summer, the letter Yud ( י ) corresponds to Elul . Our Sages teach that the letter Yud symbolizes pure thought. While this world ( Olam Hazeh ) was created with the letter Heh, the World to Come ( Olam Haba ) was created with a Yud. Elul is the month of deep contemplation, planning, and mental preparation for the year to come. Tishrei is represented by the letter Lamed ( ל ), matching the verse Lehodia livnei ha'adam... ("To make known to the sons of man His mighty acts, and the glory of the majesty of His kingdom"). This theme of Malchut (Kingship) is the very spiritual essence of Rosh Hashanah and Yom Kippur. Next is Cheshvan , represented by the letter Nun ( נ ). Remarkably, there is no verse starting with the letter Nun in Ashrei. King David omitted the Nun from the psalm because Nun represents Nofel (falling), and he did not want to evoke the painful verse from Amos, "Fallen ( Nafla ), she shall not rise again, the virgin of Israel." This directly mirrors Cheshvan, a month with no holidays where we experience a spiritual "fall" or quiet period after the heights of Tishrei. But we are not left in the fall. Teves is represented by the letter Samech ( ס ), matching the verse Somech Hashem lechol hanoflim... ("Hashem supports all who fall"). The Samech of Teves immediately follows and lifts up the fallen Nun of Cheshvan. The letter Ayin ( ע ) belongs to Kislev , the month of Chanukah, representing holy sight and the miracles we hold on display ( See Imrei Noam on Chanuka). Shevat is represented by the letter Tzadi ( צ ), corresponding to Tzaddik Hashem bechol drachav... ("Righteous is Hashem in all His ways"). Because Shevat is the time of Tu B'Shevat when we eat of the new fruits of the trees, it embodies the verse, "The righteous ( Tzaddik ) eats to satisfy his soul." Finally, the letter Kuf ( ק ) corresponds to Adar , aligning with the verse Karov Hashem lechol kor'av... ("Hashem is close to all who call upon Him in truth"). This is the ultimate message of Purim and Megillat Esther—that even when God seems completely hidden, He is intimately close to those who call out to Him with sincerity. This brings us back to our focus today. As we enter the month of Av, our main goal is to attune ourselves to this spiritual rhythm. By recognizing the hidden goodness ( Tov ) buried within the heavy days ahead, we can find the strength to transform these moments of vulnerability into a deep, lasting closeness to Hashem. We will continue to build on this, B'ezrat Hashem . Have a beautiful and meaningful day!

Today's sermon, by Rev. Joyce Shin, was offered on Sunday, July 12, 2026. The scripture passages this morning were 1 Kings 21:1-16 and Luke 12:13-21. To listen to the full Lord's Day service, search YouTube for "Swarthmore Presbyterian Church."

On Episode 114 of the Daebak K-Rambles Podcast, the Drama Trio revisit one of the most iconic K-dramas of the 2000s—Princess Hours (Goong), starring Yoon Eun-hye and Ju Ji-hoon.Jess, Caitlin, and Liliana dive into everything that makes Princess Hours such a fascinating time capsule: the wildly elaborate palace etiquette, early-2000s fashion, Harry Potter shaggy haircuts, and a love triangle that somehow manages to be both swoon-worthy and utterly maddening. From teddy bears functioning as emotional support to public scandals, political schemes, arranged royal marriages, and enough misunderstandings to power an entire year of K-dramas, Princess Hours constantly balances slapstick comedy with genuine loneliness and emotional yearning.The episode also explores why Shin and Chae-kyeong's relationship remains so memorable two decades later. Is Shin a sympathetic romantic hero or simply a spoiled prince slowly learning empathy? Does the drama's arranged-marriage premise still work for modern audiences? Along the way, the trio discusses the show's themes of duty versus love, the pressures of perfection, the evolution of one of K-drama's most famous romances (+ its real-life inspiration of Prince Charles, Princess Diana, and Camilla), and why Goong helped define an entire generation of Korean drama fans.Whether you're revisiting this classic K-drama or discovering it for the first time, join for a deep dive into palace politics, royal scandals, iconic kisses, and the enduring legacy of one of the most beloved Korean dramas ever made.GUEST: LilianaTea & Soju Asian Drama Podcast: Available on Spotify, Google, AppleInstagram: @teaandsojupodGUEST: CaitlinNoSleep4Dramas Podcast: Available on Spotify, Google, AppleWebsite: nosleep4dramas.comInstagram: @nosleep4dramasTikTok: @nosleep4dramas  Rate and subscribe on Apple Podcasts and Spotify, follow us on all the socials, and be sure to let us know what you want to see in Season 8!

Strategy sold $260M of Bitcoin at a loss to fund dividends. Parker White of Apyx makes the case that it is smarter than it sounds. ======================================================== Thank you to our sponsor! ⁠⁠⁠⁠⁠⁠⁠⁠Fidelity⁠⁠⁠⁠⁠⁠⁠⁠: Fidelity has been building in crypto and DeFi since 2014 — now they're hiring. Explore career opportunities at one of the most forward-thinking names in finance here: ⁠⁠⁠⁠⁠⁠⁠⁠crypto.fidelitycareers.com⁠⁠⁠⁠⁠⁠⁠⁠. ⁠⁠⁠⁠⁠⁠⁠⁠Cape⁠⁠⁠⁠⁠⁠⁠⁠: Your biggest crypto vulnerability isn't your wallet, it's your phone number. Cape is America's privacy-first mobile carrier that rotates your SIM identity daily and blocks SIM swaps before they happen. Get 33% off your first six months at cape.co/unchained (use code: UNCHAINED). ======================================================== Strategy just made its largest Bitcoin sale ever, offloading 3,588 BTC for $260 million at a loss to fund preferred dividends. Days earlier it unveiled a digital capital framework: a 12-month coverage rule, a hiked STRC dividend, and a $10 billion buyback plan. Markets calmed, but the moves raise a question: has Strategy stopped being a Bitcoin company? Parker White, CFA, founding contributor and chief investment/operating officer at Apyx, pushes back on claims that funding dollar dividends with Bitcoin sales betrays Bitcoin's ethos, framing it as smart capital management. Shin presses him on whether investors now bet on Strategy's team, not Bitcoin. They unpack short sellers' calculus, the 2027-2029 convertible cliff Matt Walsh pegs near $6.7 billion, and Apyx's apxUSD, a tokenized yield wrapper around STRC and SATA that depegged to 72 cents in the turmoil. White defends Apyx 2.0's redemption model against 'free put option' critics and responds to critic's contention that Strategy resembles Terra/ Luna or FTX. Host: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Laura Shin⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, Host / Unchained Guests: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Parker White - CFA, Founding Contributor and Chief Investment/Operating Officer at Apyx Timestamps

Strategy sold $260M of Bitcoin at a loss to fund dividends. Parker White of Apyx makes the case that it is smarter than it sounds. ======================================================== Thank you to our sponsor! ⁠⁠⁠⁠⁠⁠⁠⁠Fidelity⁠⁠⁠⁠⁠⁠⁠⁠: Fidelity has been building in crypto and DeFi since 2014 — now they're hiring. Explore career opportunities at one of the most forward-thinking names in finance here: ⁠⁠⁠⁠⁠⁠⁠⁠crypto.fidelitycareers.com⁠⁠⁠⁠⁠⁠⁠⁠. ⁠⁠⁠⁠⁠⁠⁠⁠Cape⁠⁠⁠⁠⁠⁠⁠⁠: Your biggest crypto vulnerability isn't your wallet, it's your phone number. Cape is America's privacy-first mobile carrier that rotates your SIM identity daily and blocks SIM swaps before they happen. Get 33% off your first six months at cape.co/unchained (use code: UNCHAINED). ======================================================== Strategy just made its largest Bitcoin sale ever, offloading 3,588 BTC for $260 million at a loss to fund preferred dividends. Days earlier it unveiled a digital capital framework: a 12-month coverage rule, a hiked STRC dividend, and a $10 billion buyback plan. Markets calmed, but the moves raise a question: has Strategy stopped being a Bitcoin company? Parker White, CFA, founding contributor and chief investment/operating officer at Apyx, pushes back on claims that funding dollar dividends with Bitcoin sales betrays Bitcoin's ethos, framing it as smart capital management. Shin presses him on whether investors now bet on Strategy's team, not Bitcoin. They unpack short sellers' calculus, the 2027-2029 convertible cliff Matt Walsh pegs near $6.7 billion, and Apyx's apxUSD, a tokenized yield wrapper around STRC and SATA that depegged to 72 cents in the turmoil. White defends Apyx 2.0's redemption model against 'free put option' critics and responds to critic's contention that Strategy resembles Terra/ Luna or FTX. Host: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Laura Shin⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, Host / Unchained Guests: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Parker White - CFA, Founding Contributor and Chief Investment/Operating Officer at Apyx Timestamps

In this episode, host Evan Mitchell, MD sits down with co-residents Kelsey Muir, MD and Jaewook Shin, MD pull back the curtain on the mandatory research years at the Brown General Surgery Residency program. They dive deep into the jarring transition from the high-velocity, 80-hour clinical marathon of PGY-2 year to the completely unstructured autonomy of the lab. Inside the Episode:The Labs: Kelsey discusses her work with surgical swine models studying ischemic heart disease in Dr. Selke's cardiac lab, while Jay shares his experience pioneering computational biology and RNA sequencing in Dr. Monaghan's trauma/sepsis lab. The Transition Shock: What it feels like when your body is conditioned to round at 5:00 AM, but suddenly you are entirely responsible for making your own schedule. The PI Relationship: Learning to navigate the "surgery-style" mentorship—being thrown into the ocean to build independence, with a mentor ready to throw a life vest when needed. The Return to Form: An honest look at the fear of "clinical rust," why the mental fortitude built in the first two years never actually leaves you, and the reality of watching your peers move ahead while you step away. Words of Wisdom: Why the lab years are a crucial window to reprioritize family and faith, focus on the process over the product, and reconnect with why you chose surgery in the first place. Dr Muir's publications can be found HERE

durée : 00:04:24 - Bulles de BD - par : Laetitia Gayet - La Japan Expo arrive ! Du 9 au 12 juillet, la planète manga sera sous les projecteurs au Parc des Expositions de Paris-Nord Villepinte. Parmi les sorties, La 13ème piste de Kei Sanbe, Hero Organization de Kei Sakawa et Akira Takahashi et l'hybride Shin Zero de Mathieu Bablet et Guillaume Singelin. Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:04:27 - Bulles de BD - par : Laetitia Gayet - La Japan Expo arrive ! Du 9 au 12 juillet, la planète manga sera sous les projecteurs au Parc des Expositions de Paris-Nord Villepinte. Parmi les sorties, La 13ème piste de Kei Sanbe, Hero Organization de Kei Sakawa et Akira Takahashi et l'hybride Shin Zero de Mathieu Bablet et Guillaume Singelin. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

12pm hour of The K&C Masterpiece! Our brand-new World Cup segment: The Shin Dig. Is it too early to say Wyatt Langford will never be a true superstar? Or do all these injuries have you thinking that way? Our Dallas Stars insider and man live on the scene from their development camp, it's Robert Tiffin.

Favour Obasi-ike interviews Soyoung Shin (The Water Chef) on why water is the ultimate foundation for health. Soyoung shares her journey from personal health crises to her father's recovery from stage four cancer after switching to electrically changed water. She exposes the dangers of bottled water—including microplastics—and critiques filters that only mask chlorine's taste. This discussion shifts the perspective on water from a commodity to a vital health investment, providing tools to audit water sources and prioritize cellular hydration.Who is this episode for?This episode is for health-conscious individuals, biohackers, and families seeking to understand water's foundational role in wellness. It is essential for those dealing with chronic health issues, concerned about microplastics, or wanting to ensure their family's hydration supports long-term vitality.Key MomentsSoyoung recounts her 2023 health crises and her father's recovery from stage four cancer after six months of drinking optimized water (03:20). She explains the "plastic epidemic," where heat causes bottled water to leach harmful chemicals (06:35). They discuss the difference between chemically induced alkalinity and the electrical charge our bodies crave (11:07). Finally, Soyoung highlights the risks of unfiltered shower water, which can be as toxic as drinking chlorinated water due to skin absorption and inhalation (26:39).Timestamps00:00 – Introduction to Soyoung Shin and water as a health foundation.01:40 – Soyoung's health journey and discovery of optimized water.03:20 – Her father's recovery from stage four cancer.05:16 – The truth about bottled water, microplastics, and contaminants.07:53 – Using ewg.org/tapwater to audit local water quality.09:54 – Chemically alkaline vs. electrically changed water.12:04 – Understanding cellular hydration and detoxification.18:33 – The investment mindset: Why health is worth more than a $2 bottle.23:55 – Why standard pitcher filters may not remove chlorine.26:39 – Hidden dangers of chlorinated shower water.29:04 – Connecting with @TheWaterChef on Instagram.FAQsIs bottled alkaline water good?Most use baking soda for pH. Soyoung notes that electrically changed water better suits our body's natural state.How can I check my water quality?Use ewg.org/tapwater with your zip code to see a detailed contaminant report.Do pitcher filters remove chlorine?Many only reduce the taste and odor. Check labels to see if the chemical is actually removed.Action StepsAudit Your Source: Use ewg.org/tapwater to identify chemicals in your home supply.Ditch the Plastic: Stop buying bottled water to avoid microplastics; invest in home filtration.Filter Your Shower: Install a shower head filter to prevent chlorine absorption.Prioritize Cellular Hydration: Choose water that nourishes cells rather than just flushing through.Connect with the Expert: Follow Soyoung Shin on Instagram @TheWaterChef for more tips.Ready to Rank? Book Your SEO & Web Dev Services Today

In episode 378 of The Physical Performance Show, host Brad Beer is joined by Pogo physiotherapist Tim Studley for the first instalment of a three-part expert series exploring bone stress injuries. Drawing on decades of clinical experience and the latest research, Brad unpacks the mechanisms behind one of the most common and misunderstood injuries affecting endurance athletes. This episode explains how bone stress injuries develop, why they occur, and why they're often missed until they become more serious. Brad and Tim discuss the relationship between training load, bone physiology, symptom progression, and risk factors, while providing practical insights for athletes, coaches, and clinicians seeking to identify problems before they become stress fractures. Show Sponsor: PILLAR Performance is leading a new frontier in sports nutrition through micronutrition innovation. Their new Collagen Repair formula, developed in collaboration with Gelita Laboratories, is designed to support tendon and ligament health while promoting collagen synthesis to help athletes stay healthy and perform at their best. For 15% off your first order, visit pillarperformance.shop (or thefeed.com for North American listeners) and use the discount code PHYSICALPERFORMANCE (one word, capitals) at checkout. In this episode, you'll hear Why bone stress injuries exist on a continuum—from healthy bone through stress reactions to true stress fractures The biology of bone remodelling: osteoclasts, osteoblasts, microcracks, and why recovery is essential Why running intensity has a far greater impact on bone stress injury risk than training volume alone How a 10% increase in running pace can dramatically reduce the bone's fatigue threshold Why many athletes mistakenly blame the "last run" rather than the workload accumulated four weeks earlier The importance of deload weeks and allowing the skeleton time to repair accumulated microdamage Understanding the Fredericson grading system and what distinguishes stress reactions from stress fractures Why shin splints (medial tibial stress syndrome) are not the same as a bone stress injury How pain location and symptom behaviour provide more valuable diagnostic information than pain intensity Why serious bone stress injuries can sometimes hurt less than relatively minor periosteal injuries The progression of symptoms from post-run discomfort to persistent and night pain How clinicians assess training history, workload, Strava data, intensity distribution, terrain, and footwear The major biomechanical and biological risk factors that contribute to bone stress injuries Previous bone stress injuries as one of the strongest predictors of future injury The emerging discussion around performance footwear ("super shoes") and potential changes in bone loading Why muscle strength and tissue capacity remain important contributors to skeletal resilience Quotes / takeaways "A bone stress injury is simply stress of a bone." "It's not usually the kilometres that catch people out—it's the intensity." "Don't judge the severity of a bone injury by how painful it is." "Symptoms often appear around four weeks after the training error—not the day after." "If it's really obvious, it's probably important." Show Sponsor PILLAR Performance creates evidence-based sports micronutrition products designed to support recovery, sleep, health, and performance for athletes and active people. For all your PILLAR products visit https://PillarPerformance.shop, or for our North American listeners, head to https://TheFeed.com. 

Today's sermon, by Rev. Joyce Shin, was offered on Sunday, June 14, 2026. The scripture passages this morning were Exodus 19:2-8a and Romans 5:1-8. To listen to the full Lord's Day service, search YouTube for "Swarthmore Presbyterian Church."

Co-host Tiffany Eslick sits down with Chang Sup Shin and Chef Eric Lee for week 9 of The Chef's Counter. Chang and Eric are pioneers of pop-ups in Dubai and form part of the creative force behind Ugly Burger and Ugly Noodles. They've built a cult following through collabs across the city, combining a passion for making great food accessible, and a deep knowledge of Asian ingredients, cultures and cooking traditions. And they just might be bringing Ugly Noodles to a more permanent spot in the city soon – listen in for details!For The Chef's Counter, the duo are bringing a roasted chicken leg with a sweet & savoury glaze, paired with a Hong Kong fried rice to select Spinneys stores this week.The Chef's Counter is our micro-series and an extension of our in-store initiative to support the chefs and food entrepreneurs shaping the UAE's dining scene.Music ID: 5ROQ12DERYHSUUVQ

326 | Sun Yung Shin My guest today is Sun Yung Shin, poet and author of the new book Heart Eater: A Memoir of Immigration, Belonging, and How We Find Ourselves in Language. Sun Yung's work examines the complexities of transracial and transnational adoption, identity, and the limits of what some adoptees can ever truly know about their origins. We discuss some of the pressures adoptees carry to make sense of their stories, and why we need to move beyond the expected search-and-reunion narrative.   Full Show Notes and Transcript Here   Join our adoptee community on Patreon here   Check out our upcoming live events here!   Find out more about Adoptees for Family Preservation here!   Support Haley's new podcast here!   This podcast is for educational and entertainment purposes only. Nothing stated on it, either by its hosts or any guests, is to be construed as psychological, medical or legal advice. Please seek out professionals in those fields if you need those services. The views expressed by the hosts of Adoptees On or any guests are their own and do not represent the opinions of any organization or other person unless otherwise stated.

Sometimes less is more. There is no technique discussed other than contemplating the mind. We might translate this into turning the light of awareness inward, or leave it open to experience and discovery. Read the Journal while listening

Une nouvelle sortie au Label 619, vous vous doutez bien de ce qui rime avec ? Un nouveau podcast, pardi ! À l'occasion de la parution du 2e tome (sur trois) de Shin Zero, nous avons eu le plaisir d'accueillir une nouvelle fois Guillaume Singelin à nos micros ! Mathieu Bablet étant parti à l'autre bout du monde pendant quelque temps, il ne nous était pas possible de l'avoir, mais ne vous inquiétez pas, on se le réserve pour le tome 3 de leur série de super sentai !On débriefe Shin Zero Tome 2 avec Guillaume Singelin !Souvenez-vous : il y a un an et demi, nous vous avions proposé deux épisodes façon "processus créatif" avec le doublé Making Shin Zero dont c'est épisode pour Shin Zero Tome 2 est une suite directe ! On pensera peut-être à modifier les titres de l'ensemble des podcasts faits sur la série plus tard. Mais dans l'immédiat, nous allons discuter avec Guillaume Singelin de son travail sur ce deuxième album, de ses discussions avec Mathieu Bablet pour bien retranscrire l'évolution des personnages - et on parlera un peu de certains aspects en mode spoiler à la toute fin du podcast !Vous pouvez commander Shin Zero Tome 2 à ce lien !Si le travail que nous fournissons avec nos émissions vous plaît, alors ne manquez pas de le faire savoir ! Vous pouvez nous soutenir simplement en partageant les podcasts, en en parlant autour de vous, en nous recommandant quand vous allez en librairie, en dédicace ou en festival, et en nous soutenant sur Tipeee ! Merci à toutes et tous de votre écoute et à bientôt pour la prochaine émission !Soutenez First Print - Votre podcast comics (& BD) préféré sur TipeeeHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Sefer Yetzirah: Between Sound & Silence, Being and Non-Being. Aleph, Mem, Shin (Lec. 11)

Writer, performer and animator Conner Shin is making a case for FAST FOOD, and the joy of getting limited time items like Kpop Demon Hunter meals. Episode Links: Joe's Patreon Mr. Owl's Website

Send us Fan MailAs we discovered, Shin'ya Tsukamoto is a man of many talents... One of them is bringing this slightly insane vision of metal and man combining to life. We checked out "Tetsuo: The Iron Man".Look at  us on InstagramFollow us on Twitter (or don't we're not really there  - and you probably shouldn't be either. And yeah, we know, the dumb name changed)Hit us up with comments and suggestions at horrorcurious@gmail.comRate! Review! Recommend!

June 4 second from 14:33 till the end As we've seen in previous installments, the recitation of the Ketoret is especially valuable, and offers a person great blessings and benefits. However, this is true only if the person recites the text slowly and with Kavana (concentration), understanding the words he utters. As such, it behooves us to try to understand this difficult text to whatever extent we can. The portion from the Talmud which we recite begins by listing the eleven ingredients of the Ketoret, and their relative amounts in the mixture. We read that the Ketoret consisted of a total of 368 portions ("Maneh"), and that 365 of these were offered over the course of the 365 days of the solar calendar – half a portion each morning, and half a portion each afternoon. The remaining three portions were used for the Kohen Gadol's special Ketoret offering inside the Kodesh Ha'kodashim (inner sanctum of the Bet Ha'mikdash) on Yom Kippur. The Gemara teaches us that these three portions were returned on Ereb Yom Kippur to the "Machteshet" – the mortar – to be ground extra-fine. Whereas the Torah requires that the ordinary, daily Ketoret be prepared "Daka" – finely-ground – the Ketoret brought in the Kodesh Ha'kodashim on Yom Kippur needed to be "Daka Min Ha'daka" – especially fine, and so these three portions were ground a second time on Ereb Yom Kippur, in preparation for the Yom Kippur service. The first four of the eleven spices listed by the Gemara are Sori, Siporen, Helbena and Lebona, which (as mentioned in our previous installment) are the four spices named by the Torah (Shemot 30:34). As the Gemara teaches, Sori is "Seraf Ha'notef Me'aseh Ha'ketaf" – "sap that drips from the balsam tree." This is the "Nataf" mentioned by the Torah, referring to its "dripping" ("Notef") from the tree. The Siporen – onycha – is called "Shehelet" in the Torah. The third and fourth spices are Helbena – galbanum – and Lebona – frankincense – which are listed by these names also in the Torah. The next five spices are Mor – myrrh; Kesia – cassia; Shibolet Nerd – spikenard; Karkom – saffron; and Kost – costus. There's a great deal of discission as to the correct text for this ninth spice. In many editions, this word appears as "Ha'kosht." The definitive article "Ha" ("the") seems difficult to justify, because this article is used only in reference to the first four spices ("Ha'sori Ve'ha'siporen Ve'halbena Ve'ha'lebona"). As we explained in a previous installment, the prefix "Ha" appears in reference to these four because these four are explicitly named by the Torah itself. All the others, however – including Kosht – are not named by the Torah, and so the prefix "Ha" seems inappropriate in this context. This point was made by Rav Meir Mazuz (1945-2025), who added that the word "Kosht" itself is incorrect. The correct pronunciation, he wrote, is "Kost" – meaning, with the letter Sin as opposed to the letter Shin. Rav Mazuz explained that "Kosht" resembles the Aramaic word "Keshot," which means "true" (as we say in the Berich Shemeh prayer: "De'Hu Elaka Keshot Ve'Orayteh Keshot…") and is not the name of a spice. Therefore, although in many Siddurim the word is written "Ha'kosht," it should be pronounced "Kost."

In this episode of Why Distance Learning, your hosts continue their conversation with Jered Borup — professor at George Mason University and one of the most-cited researchers in K-12 online learning — about what AI in education is actually doing to relationships, what social presence requires when "build a video lecture" can be done by a chatbot, and why teacher burnout is the real bottleneck the field doesn't want to talk about. Borup connects his earliest 2012 work on asynchronous video to his 2025 Open Praxis research on combining AI-generated text with human-created video, and argues that AI used to offload feedback erodes the very thing online learners need: the felt sense that the teacher is real and knows them.Together, the hosts and Jered explore the conflation of social media, video games, and ed tech in the parental imagination after the pandemic; how to use AI without replacing the relational core of teaching; why one-on-one asynchronous video may build social presence more reliably than synchronous Zoom classes; the DLAC Phase 2 research agenda Borup co-authored with Michael Barbour and Kristen DeBruler; the mental-health gap between teachers and other professionals with comparable education; and Borup's one-line answer to the show's title question — that personalization and Universal Design for Learning are easier to do online than off.This is Part 2 of a two-part conversation. Listen to Part 1 for the foundational ACE framework, the on-site mentor model, and the parent question.Key Topics"Emergency remote learning" vs. real online learning — what parents are still confusingSocial presence — old research, new tools (asynchronous video, AI-plus-human-video)The risk of offloading teacher feedback to AIAsynchronous one-on-one video as a relationship lever (vs. one-to-many Zoom)DLAC Research Agenda Phase 2 — what's keeping researchers up at nightTeacher mental health and the AI strain on top of pandemic strainAuthentic assessment and "we're too in love with the five-paragraph essay"Empathy as the core design move"Why distance learning?" — empowerment, personalization, UDLLinks & ResourcesJered Borup's site: https://sites.google.com/site/jeredborup/ACE Framework on EdTech Books: https://edtechbooks.org/encyclopedia/academic_communities_of_engagement_ace_frameworkA Framework for Establishing Social Presence Through the Combination of AI-generated Text with Human-created Video (Open Praxis, 2025): https://openpraxis.org/articles/10.55982/openpraxis.17.1.769Harnessing the Power of Generative AI to Support ALL Learners (Borup, Evmenova & Shin, 2024): https://www.researchgate.net/publication/380570253_Harnessing_the_Power_of_Generative_AI_to_Support_ALL_LearnersDLAC Research Agenda Phase Two (Borup, Barbour & DeBruler, Sept 2025): https://www.deelac.com/wp-content/uploads/2025/10/DLAC-Research-Agenda-Phase-2-Final-1052025.pdfBreaking Through the Screen: Practical Tips for Engaging Learners in the Online and Blended Classroom (Borup & Joan Kang Shin, National Geographic Learning): https://www.amazon.com/Breaking-Through-Screen-Practical-classroom/dp/0357541855K-12 Blended Teaching open-source book series: https://edtechbooks.org/k12blended_seriesJered's Google Scholar: https://scholar.google.com/citations?user=PGs7TacAAAAJ&hl=enPart 1 of this conversation: [LINK — add when published]Guest Bio: Jered BorupJered Borup is a professor in the Division of Learning Technologies at George Mason University and co-coordinator of the Learning Technologies in Schools graduate program. His research, grounded in six years of junior-high history teaching, focuses on K-12 online and blended learning: the support communities that surround a learner, the parental role in online education, and how generative AI can extend personalized support to historically underserved students. He earned his Ph.D. in Instructional Psychology and Technology from Brigham Young University and has been recognized as one of the top 2% most-cited researchers in his field.About the HostsSeth Fleischauer is the founder of Banyan Global Learning and host of Why Distance Learning. Through Banyan, he designs live virtual programs that connect K-12 classrooms to global peers and expert facilitators — building the kind of structured, human-centered distance learning the podcast explores. See https://banyangloballearning.com/Allyson Mitchell works with CILC, the Center for Interactive Learning and Collaboration, to help educators implement high-quality live virtual learning experiences across grade levels. Discover more at CILC.org.

Today's sermon, by Rev. Joyce Shin, was offered on Sunday, June 7, 2026. The scripture passages this morning were Genesis12:1-9 and Matthew 9:35-38. To listen to the full Lord's Day service, search YouTube for "Swarthmore Presbyterian Church."

A big part of the court are the actual court nobles, so this episode we are taking a look at some of the ones mentioned in the Chronicles for this reign. For more, check out https://sengokudaimyo.com/podcast/episode-150 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 150: Nobles of Jitou Tennou's Court   Maro donned his light blue robes and made his way to the court.  As he arrived, the sun was just peaking over the horizon, and as it bathed the court in the golden morning light the dark shadows were dispelled, leaving in their wake a colorful scene, as various court officials headed this way and that, gathering in their offices to pick up on the work that they had left unfinished the day before. As an ohotoneri, Maro was often sent to and fro between the offices of the different departments. As such, he was able to see how they worked, and he wondered to himself which department would have the best opportunity for advancement.  His family had connections over at the Department of Prisons, and it was definitely a place he could make a name for himself, especially if he attached himself to one of the newly minted magistrates.  On the other hand, the Jingikan, the Ministry for Kami Matters, had some of the most important and sought after positions.  After all, no matter what the secular administration did, when there was no rain for the fields, it was the kami to whom the court turned.  And the members of the Jingikan who helped make those ceremonies happen were known to be well rewarded for their troubles. Perhaps he would be better off taking a more modest position, such as with the Jibu-sho, the Department of Civil Administration.  It was mostly focused on the maintenance and execution of the bureaucracy, and wasn't necessarily a place to seek the limelight, but perhaps that also offered some opportunity.  Do well in one position, and who knows what that could open up to you in the long run?  Maybe one day Maro could make it up to become a Nagon, a Counsellor, or even one of the Daijin, the great ministers at the very head of the council of state.Maro almost laughed at the thought, but he didn't put it aside entirely.  After all, as impossible as it might seem now, the world was still changing, and who knew what opportunities might be waiting just around the corner?   This episode continues our look at the reign of Uno no Sarara, aka Jitou Tennou.  I would note that we have now reached the last chapter of the Nihon Shoki, which ends with the end of Uno no Sarara's reign in 697.  In this chapter, we have not quite 11 years to cover, and we've already talked about the first three of those years, which featured succession issues and a long mourning time for Uno's husband Ohoama, aka Temmu Tennou, culminating in the sudden death of her only son, the Crown Prince and heir apparent, Prince Kusakabe, in 689.  We also went over what was happening on the continent, with powerful women like Uno no Sarara either on or behind the throne in Silla and the Tang dynasty.  To quickly recap the succession issues: When Kusakabe died, tthat left the throne in a somewhat tenuous position.  There were two other male heirs that would seem to have a claim on the throne as well.  The first was Prince Takechi, who was technically Ohoama's eldest son, but the Chroniclers claim that his late mother was not sufficiently royal for him to have a serious claim.  Then there was Prince Karu, the only known son of the late Crown Prince Kusakabe, and had been born 6 years earlier, in 683, to the Crown Prince and his wife, Princess Abe.  Princess Abe was a daughter of Naka no Oe, and a half-sister to Uno no Sarara.  She was actually a year older than Kusakabe, and would continue to look after the young Prince Karu.  So, Prince Karu was only about 7 years old when his father passed away: much too young to be taking the throne, let alone a firm hand in the politics of the time.  And given the mortality statistics of the time, there is so much that could happen to him before he reached the age of majority.  And remember, there were already some questions about legitimacy, and we already discussed the fact that about 30 nobles had gathered in support of Prince Ohotsu right after Ohoama's death.  Uno no Sarara had that whole issue quashed and Prince Ohotsu had died, but it was nonetheless a stark reminder that things could change quickly. So at this point in Uno no Sarara's reign, there is a great deal of uncertainty afoot, and there are quite a few individuals named in the Chronicles who stand to benefit from sticking their fingers into politics in one way or another.  This episode, we're going to look at some of those individuals, their roles in the court, and the effect they had on Yamato.  Some of those people named are particularly interesting in that they were involved in the conspiracy with Prince Ohotsu, and would continue to be highly influential in the government.  For example, Iki no Hakatoko, Nakatomi no Omimaro, and Kose no Tayasu, and Yakuchi no Wotokashi are all name-dropped, which we'll get into more later.  It feels significant, however, that there were some 30 nobles all told, and beyond these four and the apparent ringleaders, we don't learn anyone else's names.   The importance of prominent individuals in the court has been a constant theme in the Chronicles and in this podcast, so getting to know the court is definitely important. Moreover, during this time period as we get more and more written sources from which to work from we will see more and more information on individuals.  Some of that will come from the Nihon Shoki and the records that come after—the Shoku Nihongi.  Others, however, are from sources like the Man'yoshu, where bits of biographical data are found about the authors that they mention.  There are also family diaries and later genealogies.  Some of these sources are a bit more trusted than others, especially when they were compiled centuries later and we don't exactly know what sources they, themselves, were working on.  Still, even if it isn't 100% accurate, it does give us a picture of what was going on beyond just the royal family. I think it is also helpful to understand some of the overall court dynamics.  If you are familiar with the Heian period, especially around the time of things like the Tale of Genji, you are probably well acquainted with the Fujiwara family—I'll probably need to do an entire episode just on them at some point.  Essentially, there would come a time where almost the entire court was made up either of royals or of members of the Fujiwara clan, or uji.  In fact, even that distinction wasn't really accurate as the Fujiwara family had so intermarried with the Royal family that every sovereign—every Tennou and even most of their consorts—were directly related to members of the Fujiwara.  Not only that, but members of the Fujiwara family held the position of regent—whether the sovereign was of age or not—and effectively ruled the country, with the Tennou being largely relegated to a mouthpiece with ceremonial duties.  It would get so bad that we would see the splitting of the Fujiwara uji into smaller households, and the political fights were often between members of the different households of the same family.  There is a reason that a good portion of the Heian period is sometimes called the Fujiwara period. However, now during the late Asuka period, we see something a little different.  The marriage politics of the Soga had been violently suppressed about a half century earlier, and a lot of different names flourished in the Yamato court, as youmay have noticed any time I've rattled off a bunch of names and your eyes started crossing because of it.  But that's the reality we see: there were a lot of different families, and individuals, all jockeying for influence.  And they were in a period of disruption, where lots of change was happening.  That change meant there was also a lot of potential. And I hope you don't mind if I take a quick time-out here, but so often we read history and we forget to learn lessons from it, and one overarching lesson is:  if you are a part of an organization—a company, a club, government, school, or anything like that—one thing you are going to have to deal with is change.  It comes in many forms and happens whether or not you personally agree with it. It can be destructive and it can be frightening, because we often don't know what is on the other side of it, but it also presents opportunities.  After all, if you don't know what comes next it probably means other people don't, either.  And if you can be the one to provide direction you can have a huge influence on what comes next.  And change has been a constant theme in this period of Yamato history, in so many ways.  Take the reorganization of the government as one example: they had introduced these 8 departments, which had names and were set up in various ways, but it wasn't like you had experienced people to run them as they had been on the continent.  So you had names and the forms of things, but there were a lot of people figuring out just how to actually put this new structure into practice, and leverage them to do what they were supposed to do.  In the process, there were a lot of opportunities to innovate and figure out how to do it within the cultural milieu of the archipelago.  So all of these individuals, from these various families, all had opportunities staring them in the face.  They just had to figure out how to make the best of it. Now, don't get me wrong:  Those with the money, the connections, and the influence still had a leg up, and this was still a hierarchical society, where your family dictated, to some extent, your position in society.  The introduction of individual court rank, as opposed to just the kabane that ranked uji, was pushing against that, and had already caused a reformation that flattened a lot of the previous kabane into just eight distinctions, but those distinctions still existed.  Even had they not, simple matters of inherited wealth and the value of goods produced in a family's home territory would still have provided tremendous advantages.  But there isn't an indication of the kind of large-scale consolidation of resources that we will see in later periods, such as the Fujiwara example that we were just discussing.  Oh, sure, we aren't going to see a farmer suddenly make it big at court in some kind of rags-to-riches story, but at the upper end of society we still have a lot of apparent diversity. And so, let's get to know some of these individuals that the Chronicles tell us about.  Before we do that, though, let's recap a little bit about how the court worked. Every member of the court was effectively employed by the State.  They had an official job with duties they were supposed to oversee.  In the case of lower level functionaries, they were likely expected to actually do most of the work, while at the top of the hierarchy you had nobles who were more likely decision-makers, who would approve or disapprove of the work and direct strategic resources. Those working in the court had official uniforms—the round-necked garments of the continent.  What would be called a "caftan" farther west.  These were based on the foreign garments popular in the Tang court and elsewhere. The color and pattern of official clothing appears to be something that goes back to early in this new continental style government, and we see suggestions of color schemes from a relatively early age.  However, in 690 we see the clearest such outline of just what everyone was wearing. As a reminder, the court rank system of the day was made up of a Princely and a Commoner system.  Princely ranks originally included two ranks of the Myo class, and four of the Jou class, each rank divided into either "Great" or "Broad", for twelve Princely ranks, though honestly we only ever really see the four Jou class of ranks in use. Below that were the ranks for the common nobles—those with family names who did not have any kind of royal claim.    For them there were six classes of rank—Shou, Jiki, Gon, Mu, Tsui, and Shin, in that order.  Each class was made up of four ranks, which were further divided into upper and broad categories, creating 48 total ranks. Your rank determined your precedence at court—where you were sat, what jobs you were allowed to take on and, most importantly, the amount of money that you could expect to receive as part of a stipend.  Naka no Oe had previously consolidated the land-holdings and asserted claim over all of it.  The taxes from the households on the land went to the government to pay the stipends of the nobles in the court, who were, ostensibly, employees of that same government.  Your rank determined what you were owed, though this could also be augmented by various edicts. So there you go: rank in the court was tied to many of the things that the elites wanted, from wealth to status and access to various opportunities. The color of official clothing followed the rank system.  So Princes of the first two ranks of the Jou class were given robes of dark purple, and the third and four ranks were given robes of bright purple, which they shared with highest class of rank of the common nobles, the Shou rank class. Below that, nobles of the Jiki class would wear robes of dark red, and those of Gon would wear dark green.  The Mu rank class, the next down, was Light Green, and then Tsui was Deep Blue and Shin was Light blue. So in order you would see robes of Dark Purple, Bright Purple, Dark Red, Dark Green, Light Green, Deep Blue, and Light Blue.  The color gave you a certain indication of where the person sat in the overall hierarchy of the court, and provided you clues as to how you should address them, who would give deference, etc.  In later centuries, we are even told that deference was given in meetings, which is to say that once a person of higher rank provided input on a topic, nobody of lower rank was able to contradict them for fear of the consequences.  So it also told you who got the last word. This then was the world that the nobles of the court inhabited.  As we've seen in previous episodes it wasn't just bureaucratic work, but also banquets, archery contests, and Buddhist congregations and sutra readings.  There were rituals, dances, and diplomatic embassies—not to mention all of the ceremonies around the death or ascension of the sovereign.  In this world, one's reputation was everything.  You wanted to be seen as good at your job, but also, just like today, people were more likely to promote and support those they knew, and so it helped to have friends.  However, there were also a limited number of top spots, and so every promotion would have likewise meant plenty of disappointed nobles who didn't get the job.  But that is enough background.  Let's take a look at some of the nobles themselves, starting with the four from the Prince Ohotsu conspiracy.   The first name in the list is perhaps the least interesting.  His name is Yakuchi no Wotokashi.  Although he was the highest ranking of the four, he is also the least mentioned in the Chronicles and elsewhere, and we know very little about him.  So we'll talk about him later on, for completeness, but for now it may be best to skip him until we have a better handle on others in the court. In contrast, we know a bit more about his co-conspirators.  In fact, we've already talked about one of them at length:  Iki no Hakatoko.  We first heard about Iki no Hakatoko when talking about the Tang dynasty, and discussed him at length in Episode 123.  He was one of the members of the embassy to the Tang dynasty back in the early 660s that got delayed on account of Tang Gaozong initiating the war against Yamato's ally Baekje.  The fact that the Nihon Shoki directly pulls from Hakatoko's work, known to us, today, as the Iki no Hakatoko Sho, makes it one of the few early named written works that we know about.  Unfortunately, it is no longer extant except for what is preserved in the Chronicles, but it is still incredible that we have essentially an eyewitness account of what happened.  He would later be one of the escort envoys for one of the Tang embassies during the reign of Naka no Oe.  That he was then embroiled in the conspiracy with Prince Ohotsu would seem to be at odds with his standing, and yet after his pardon he eventually got back into the court's good graces.  In 695, about 9 years after the incident, he was assigned as an assistant envoy to Silla.  By that point he was of Mudaini rank, which was only about 35th in the overall scheme of things.  Later on we know he would work on the famous Taiho code, which was published in 701, and enacted a couple of years later.  It was here that he worked with the famous Fujiwara no Fubito—about whom we will discuss more, later—and although he would pass away in 703, this may be how his own writings came to find their way into the Chronicles, since Fubito is said to have had a large influence on them—as he had on many of the court's projects. Overall, Iki no Hakatoko may not have been the one in charge, but we see in his life an incredible career, much of it spent on multiple voyages across the ocean, whether on an embassy or as an escort.  He likely was highly proficient in the language of the Tang court—what we typically refer to, broadly, as Middle Chinese.  He also had direct experience with the Tang court and system, and so it makes sense that he was one of those helping to build an administrative state based on that system. If we were to imagine Hakatoko in the court of the day, at least in 695, he would have likely had light green colored robes, indicating that he was of the "Mu" class of ranks.  He would have worn the black gauze cap of the court and worn white hakama, or trousers, underneath.  His long, continental style, round-necked robes—likely relatively slim, with overly long, but narrow, sleeves—would have been tied closed in the front with a braided silk cord.  He likely worn black leather boots, covered in a light lacquer to protect them from the elements, with cloth insoles and perhaps a hint of brocade along the top.  He likely kept with him a ruler, and perhaps a few slips of paper or even just wood on which to take occasional notes.  A mid-level functionary of the court. We can compare and contrast Hakatoko to two other co-conspirators:  Nakatomi no Omimaro and Kose no Tayasu. We are given neither Omimaro's rank nor Tayasu's at this time.  It is interesting that they listed after Hakatoko, who is actually listed as having "Lower Shousen" rank—an older rank that was no longer in use at this point in time.  Also, both Nakatomi and Kose were Ason level families while Iki no Hakatoko is listed as being merely "Muraji".  So it seems that the Chroniclers were probably pulling from what they could find elsewhere, although where they found that Wotokashi had Jikikwoshi rank I have no idea, as we don't have any other record for him.  And it is possible that deference to Wotokashi and Hakatoko are as much a nod to their age as anything else, though probably not by much. Of four co-conspirators mentioned here—and I'm leaving out the two who were exiled or banished, as they were clearly not hanging around the court later—Nakatomi no Omimaro and Kose no Tayasu were probably from the most established families.  Indeed, we see both of their names show up multiple times in the record, giving us a better idea of who they might have been. Of the two, the name Nakatomi probably is more likely to ring a bell, as that as the surname of the famous Nakatomi no Kamatari—as well as the later Nakatomi no Kane.   Nakatomi no Kamatari was the head of court ritual when he and Naka no Oe kicked things off with the Isshi Incident and the Taika reforms, at which point he became the "Inner Prime Minister", or Naidaijin. Much of what we know of Omimaro comes from outside of the Chronicles themselves.  For instance, we are told that he was the son of Nakatomi no Kunitari, a cousin to the famous Kamatari, at least according to the 10th century Engi Shiki.  However, we have no other records of Kunitari, and so there is more than a little doubt cast as to whether or not that was actually the case.  Similarly, we are told that Omimaro married one of Kamatari's daughters, and was eventually adopted by Kamatari. Once again, the evidence for this is pretty thin, and it is unclear to me just how adoption worked at this point.  Certainly in later periods, adoption was often a way to ensure that a family had a male heir to ensure the family's continuity, and marrying someone's daughter and being adopted into the family is an age old tradition in the archipelago and Japan more generally.  At the same time, give some thought to what we know about this period: male primogeniture was not exactly the norm, although Confucian values had definitely made inroads into court.   The family headship often went to the eldest—or most prominent—family member.  This wasn't necessarily a son and often was a brother, a nephew, or even a cousin.  We have a few famous Nakatomi at this point in time, and all I can say for certain is that they were part of the same family.  Later traditions would make things a bit more clear. Whatever his parentage, our first encounter with Omimaro appears to be in the Ohotsu conspiracy, when he was arrested and then pardoned.  He shows up again in the record just three years later, along with Kose no Tayasu, as both were made judges, along with Fujiwara no Fubito—Nakatomi no Kamatari's biological son and eventual heir. In fact, there were nine judges, or magistrates, made that year, and they are listed in rank order.  The first is Prince Takeda, said to be a great-grandson of Nunakura, aka Bidatsu Tennou.  He was Joukwoshi rank, meaning he wore bright purple court robes, sitting in the lower half of the princely ranks.  He had been quite prolific ever since 681, when he was one of the Princes called to help bring together the Chronicles.  After being made a judge, he would continue in that position, it seems, and by 708 he would become the head of the Ministry of Prisons. After him we have Haji no Nemaro, in the dark red robes of the Jiki rank class.  Though someone of rank, less is known about Nemaro.  His father is said to be Haji no Mi, who was part of the forces that set out to Yamada-dera to capture—and likely kill—Soga no Kurayamadera.  Haji no Nemaro's son is Haji no Oi, who was sent to the Tang court but returned in 684, along with several repatriated soldiers.  Oi would assist with the Taihou code, but little more is said about him or his father. Other judges were Ohoyake no Maro, Fujiwara no Fubito—also of the Jiki class rank. Maro would go on to take a job as a jusenshi, responsible for minting coins, and Fubito would go on to reach the highest levels of government. Then there was Tahema no Sakurawi, Hodzumi no Yamamori, Nakatomi no Omimaro, Kose no Tayasu, and Ohomiwa no Yasumaro.  They were all Mudaishi rank at this point, wearing dark green.  Sakurai would go on to become the governor of Ise in 705, and then the governor of Musashi in 708.  Hodzumi no Yamamori we don't have as much information on, other than that he kept climbing the ranks, by 704 he had made Junior 5th rank, lower grade in the system that replaced the cap-ranks, and by 712 he made it to the senior fifth rank, lower grade. Ohomiwa no Yasumaro, on the other hand, would make it to the Senior 5th rank, lower grade by 707, and the upper grade by 708, when he was made the Dayu—the high minister in charge—of Settsu.  He would eventually make it into the Junior Fourth rank, upper grade, as the Minister of the Military Department, or Hyobu-sho. So this gives you an idea of the people with whom Nakatomi no Omimaro and Kose no Tayasu were rubbing elbows.  That they were made judges, responsible for justice, seems to say something as that would seem to be a powerful position.  At the same time, they are both lower ranked than the much younger Fujiwara no Fubito—but once again, he was the direct son of Nakatomi no Kamatari.  He also seems to have avoided any unpleasantness from the Jinshin no Ran as he was only 14 at the time, and though it does seem that the Nakatomi were generally knocked down a peg or two in court—thanks in large part  to the fact that Nakatomi no Kane had been one of the leaders of the Afumi court.  That and the whole thing with Prince Ohotsu may be why Omimaro was not exactly in the top ranks, but his appointments weren't nothing, either.  By 693, Omimaro would be granted the rank of Jikikwoshi, the lower fourth rank of the Jiki class.  In that entry he is recorded as Fujiwara no Omimaro.  I believe we discussed this a few episodes back, but the Fujiwara name was still new.  It had been granted to Nakatomi no Kamatari on his deathbed—or possibly even posthumously—by Naka no Oe, and to his family.  So technically that would seem to extend to the entire Nakatomi family.  And with Nakatomi no Kane having been one of the main figures on the losing side of the Jinshin no Ran, it was no doubt a savvy political move for Nakatomi courtiers to lean into the Fujiwara name, and they seem to have done just that.  It wouldn't be until later, in the reign just following this, that a new decree would straighten everything out, such that only the actual descendants of Fujiwara no Kamatari, such as Fujiwara no Fubito, would be allowed to use the Fujiwara name. Throughout this, I have focused mostly on Omimaro, but Kose no Tayasu was in the mix as well.  He, too, was made a judge and in 693 he would also be awarded the same Jikikwoshi rank.  In addition, in 689, he was made a "commissioner of good words", along with the Royal Prince Shiki and others.  This seems to be a singular position, and Aston suggests that it was their job to figure out the kind of auspicious language that should be used in the court.  What kind of language should be used by the sovereign and the courtiers in drawing up official edicts.  I imagine that they were figuring out the form to give to formal court documents as well as the kinds of titles and honorifics to use for the sovereign and the state more generally.  Of course, that is just an assumption based on Aston's understanding of what is, ultimately, a single line.  Still, it is clear that Tayasu was helping to make things happen. Tayasu would eventually go on to become the Minister of the Department of Ceremonies, the Shikibu-sho, and would later serve as a secretary to the Viceroy in Tsukushi—the Dazai Daini.  He would pass away in 710, one year before Omimaro. Before leaving Tayasu behind completely, I would like to point out his family name:  Kose.  The Kose family were one of the families granted the kabane of Ason, or Asaomi.  They had previously been known as the Kose no Omi, and had a long history in the court, claiming descent from the famous Takeuchi no Sukune, legendarily known as the first Oho-omi of Yamato.  Kose no Tokuda had been a supporter of Soga no Iruka, but after the Isshi Incident he supported Naka no Oe and eventually replace Abe no Uchimaro as Sadaijin—Minister of the Left.  Another Kose, Kose no Hito, would also rise in the government, becoming one of two Goshi-daibu made when Prince Ohotomo was appointed Dajodaijin.  The other was Ki no Ushi.  They were both in attendance and counted among the six who swore to protect and support Ohotomo, along with Nakatomi no Kane and others.  So they, too, found themselves on the wrong side of the Jinshin no Ran. In this case, however, it is unclear how much Tayasu was impacted by that.  He may have been the son of Kose no Shitano, brother to Kose no Hito, but the Kose were prolific in the court, with many people of the name.  The family would continue going through the Heian period.  Their fortunes ebbed and flowed, as did so many families, but they would eventually find themselves as Hatamoto to the Tokugawa shogun, so they never actually disappeared. Finally, let's talk about Yakuchi no Wotokashi.  As I mentioned earlier, he is actually one of the first names mentioned in the list of co-conspirators with Prince Ohotsu, suggesting that he outranked others in the group.  Indeed, he is noted as being of Jikikwoshi rank—fourth lower Jiki rank.  The bottom of the Jiki class, but that was still the third class from the top.  However, despite this, very little is actually said about him.  In fact, this is the only instance I could find of the name Yakuchi in the Nihon Shoki, at least in that spelling—there is also a Yakuchi no Uneme, but it is spelled differently and is probably not related.  It is also the only evidence of the name Wotokashi.  That means we don't even see him in the list of names being granted Ason in the first place. It is quite possible that Yakuchi was a name he took later and that he was from another family.  Indeed, there are a couple of traditions around Wotokashi that suggest he was the founder of the Yakuchi family in Shinano.  Indeed, there is a Yakuchi family that comes out of Shinano, near Adzumino.  And Shinano was one of the places that Ohoama had sent people to examine as another site for an alternative capital, and Prince Mino and others had gone to check it out.  So maybe Wotokashi headed out there—or his descendants, anyway—and decided to try and make a go of it.  Proponents of this theory also connect Wotokashi to a line descended from the Soga family, which would certainly explain his prominence.  There are others, however, who claim that the Yakuchi family out of Shinano is actually descended from the Otomo, suggesting that the similarities in the name are just coincidental, which is also possible.  Ultimately, our sources fail us here, and so we just have speculation.  It is possible that even with the pardon, Wotokashi was just never able to regain the trust of the sovereign or his position in court, and so whether he took a hike for the hinterlands or just faded from the picture it is hard to say. With that, let's take a look at just two more courtiers, and what kinds of lives and careers they had at court, at least from what we can see.  These two we've also mentioned in passing:  Fuse no Miushi—whom Aston transliterates as Miaruji—and Ohotomo no Miyuki. Fuse no Miushi and Ohotomo no Miyuki were both mentioned as performing eulogies for Ohoama, though there is more to them than just that.  We'll start with Fuse no Miushi, who is said to have been the son of none other than the Taika era Sadaijin, or Minister of the Left, Abe no Uchimaro.  You may recall that Abe no Uchimaro was the Sadaijin under Karu no Ohokimi, aka Koutoku Tennou, along with the Udaijin, Soga no Kurayamadera.  They were both supporters of Naka no Oe, though much of the Chronicles focus appeared to be more on Kurayamadera than on Uchimaro. We don't know when Miushi was born, nor when he received the name "Fuse", the name by which he is known when we first meet him in the Chronicles.  That family name only shows up two other times in the Chronicles.  Based on other sources, it seems that the Abe family was divided at some point into the Fuse and the Hikida, likely because it became too large and they needed to distinguish the different parts of the family.  It is said that Fuse no Miushi served as a retainer to Ohoama during the Jinshin no Ran.  That, along with his family connections, helped secure him a good place in the government.  By 686, we see him pronouncing the eulogy for Ohoama's funeral on behalf of the Dajokan, the Counil of State.  He was already Jikidaishi, one rank above the standard Jikikwoshi, but still clothed in the same dark red robes.  In 687, he is again pronouncing the eulogy, but this time we are told that his a Nagon, or councilor, a rather prestigious posting that would later get broken up into three different levels:  Dainagon, Chunagon, and Shonagon.  For my Heian fans out there, that last is the same Shonagon as in the name of the famous poet, author, diary-keeper, and all around queen of snark, Sei Shonagon.  By 688, pronouncing the Eulogy seems to have become an annual event for Miushi, only this time he teamed up with Ohotomo no Miyuki.  The two of them seem to have had similar careers, and would, for a time, come up together through the ranks. Ohotomo no Miyuki is said to have been born in 646, though that isn't recorded in the Nihon Shoki and comes from other sources.  The Ohotomo family goes back quite a ways, and we are told that his father was Ohotomo no Nagatoko, who served as Minister of the Right under Naka no Oe.  However, in 672, the Ohotomo, including Miyuki, sided with Ohoama in the Jinshin no ran.  In 675 he was made Tayu while Prince Kurikuma was made Director of Military Affairs.  He then drops out of the narrative until 688, when he is pronouncing the eulogy with Fuse no Miushi. Miushi would go on, two years later, to present the formal congratulations from the court to the Queen upon her ascencion to the throne, and then the following year, 691, both Miushi and Miyuki were granted the rank of Jikidaiichi, the highest rank in the Jiki class, along with 80 households to support them and their families.  This brought both of their stipends up to roughly 300 households each.  Then, in 694, they were both raised in rank again, this time to Shoukwoushi.  Only one rank up, yet they went from the top of the Jiki class to the bottom of the Shou class.  They would have gotten new robes of Bright Purple to indicate their new status, and they each had their stipends increased by the taxes of 200 households each.  At the same time, they were also acknowledged as senior members of their houses.  That means that Miushi was considered the head of the Fuse branch of the Abe family and Miyuki was now acknowledged as the head of the entire Ohotomo family. Two years after that, in 696, they were each given 80 retainers to support them.  Fuse no Miushi is actually mentioned at that time as Abe no Miushi.  That same year, we again see Fujiwara no Fubito show up, but with only 50 retainers.  Fubito would eventually rise to the top of the court food chain, but at this point, it was still in the hands of courtiers like Fuse no Abe no Miushi and Ohotomo no Miyuki. Fuse no Miushi would go on to have an incredible career.  He would become Dainagon and eventually he would become the Udaijin, the Minister of the Right, one of the highest positions anyone could hope to achieve at court. Ohotomo no Miyuki would not make it quite so far.  Like Miushi, he made it to Dainagon, but he died in the first month of 701, just 55 years old.  He had made it to the third rank, and he was posthumously granted the title of Udaijin—the position was vacant at the time—and granted second rank.  His colleague, Abe no Miushi, would go on to take the position only four months later and serve for a couple of years before passing away himself. These two would have worked closely together throughout their careers, and the fact that they were raised in rank and position on similar timelines suggests to me that they ran together in very close circles.  They would have been working in similar positions, at the same levels of the government.  They would have been going to the same parties and partaking in the same banquets and entertainments.   They were no doubt rivals, in a sense, but also equals.  Both families would go on, even as the Fujiwara clan came to dominate the politics of the era, the Ohotomo and Abe would continue to hold power in the court during the Nara period, though eventually it would decline.  The Ohotomo would eventually become just the Tomo, to avoid conflicting with the name of a slater sovereign, and the main house would eventually decline, though branch families would continue to claim descent from the Ohotomo into to the Edo period. The Abe would continue, similarly pushing against the Fujiwara.  The most famous Abe was probably Abe no Seimei, who became known for his skills as an Onmyouji, or master of Yin-yang divination and magic.  The Tsuchimikado branch of the Abe family would continue that tradition, and it would come to largely define the main branch of the family. I hope that gives a bit of an idea of what was going on in the court and the kinds of careers that people were looking at and what was happening.  We cannot get into every single person, but I'm going to try and note some of the more prominent courtiers and what they were doing.  It isn't always clear from the Chronicles what was going on between the various houses, but one can largely assume that the court was highly political.  Different factions were vying for power and position.  Sitting atop all of it, Uno no Sarara would have to perform her own kind of balancing act, doling out rewards and punishments as necessary, and ensuring to place the right people in positions of power and authority.  On the one hand, that ambition was a motivating factor, keeping the people of the court focused on the tasks at hand and ensuring that the court was running smoothly.  On the other hand, too much power in the hands of any one individual could cause them to get ideas that they should have even more.  The main bulwark against this was everyone else in the system—the checks and balances were literally the other court nobles, who weren't going to just let someone  take power unless there was something in it for them as well.  More on that as we watch this reign unfold. But for now, thank you so much for listening and downloading the podcast.  If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Summary Lt Gen Clint Hinote, USAF (Ret.), and CH(COL) Light Shin, USA, join host Josh Jackson to examine influencer culture through a biblical lens. Hinote brings decades of military leadership experience and is now building a speaking ministry focused on integrating Christian faith and leadership into a single, unified message. Shin serves as an active-duty Army chaplain and father of three daughters, navigating influencer culture's effects on faith and family in real time. Both will be speaking on the theme of influence at OCF's White Sulphur Springs Conference Center this summer. The conversation begins by establishing a biblical framework for thinking about influence—one that applies to all Christians before it applies to military officers specifically. A few key distinctions anchor everything that follows. First, the platform versus the algorithm. Both guests agree that social media platforms are morally neutral—the tool itself is neither good nor evil. Hinote compares them to the Roman road system: the same infrastructure used to carry armies also carried the early gospel across the known world. What man built for one purpose, God can use for another. The YouVersion Bible App is offered as a contemporary example of Christians using technology with vision for gospel purposes. The algorithms driving those platforms, however, are a different matter. They are deliberately engineered not to inform or build up users, but to keep them scrolling—by targeting base impulses, feeding comparison, and manufacturing shame. Hinote frames these as the "flaming arrows" of Ephesians 6, and the first thing you see on social media that triggers envy, comparison, or temptation is an arrow. Recognize it. Raise your shield of faith. Second, influencer versus witness. Shin draws a sharp distinction from Acts 1:8, saying that an influencer seeks to build a following but a witness tells the truth about what they have seen and heard, regardless of the audience's reaction. Both guests agree that Christian influence should be a byproduct of a Christ-centered life—not a goal pursued in its own right. When influence becomes the goal, self replaces God at the center. The framework they offer is simple: know Christ above all things, do what Christ commanded, and become more like Jesus through that ongoing, lifelong process. Influence, rightly understood, flows from that. As Shin puts it, the question worth asking regularly is: "Whose kingdom did I build today—God's or mine?" Third, authenticity over curation. The lie of influencer culture, Hinote argues, is that you have to look like you have it all figured out. In reality, authenticity builds trust, and trust is what creates genuine influence. This is as true in the gospel as it is in personal branding, and the early church wrestled with the same pull toward following personalities over Christ, as Paul addresses directly in 1 Corinthians 1:12. The standard the guests return to throughout is 1 Peter 3:15 (ESV): "Always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you—yet do it with gentleness and respect." With that foundation in place, the conversation turns to what this means specifically for Christian officers serving in uniform. Referenced in this conversation: Summer R&R 2 at WSS (Hinote) Summer R&R 6 at WSS (Shin) YouVersion Bible App The Freedom of Self-Forgetfulness by Timothy Keller   Questions answered and themes covered in this interview include:   How is social media affecting the younger generation entering military service? Young people entering the military are increasingly shaped by a worldview centered on self-promotion, curated personas, and metrics of online acceptance. This stands in direct tension with what military formation is designed to accomplish. The foundational goal of basic training is the breakdown of individual ego and the subordination of self to the unit. Shin references Timothy Keller's The Freedom of Self-Forgetfulness as the counterpoint to what he observes: recruits arriving not in freedom, but in what he calls "bondage of self-obsession"—more concerned with how they're perceived on a platform than how they're showing up for the person next to them. Hinote adds that this tension isn't new, and that American individualism has always been something the military has had to address. However, the platforms intensify that individualism by continuously reinforcing exactly the self-focused impulses that military culture is trying to dismantle. Character development must be continuous and intentional, not treated as something institutions address only when there's time. Resource: The Freedom of Self-Forgetfulness by Timothy Keller   How do I share my faith as a military officer without it being weird or forced? Start by living the message before communicating it, and know which role you're speaking from at any given moment. Hinote, drawing from his own experience rising through senior military ranks, offers a framework that proved practically useful. When you are on a platform, in uniform, with rank on your shoulders and a flag behind you, you are speaking from a position of institutional authority, and conflating that authority with the authority of Christ risks manipulation and coercion, which is not Christlike leadership. In settings where you have more personal freedom—as a church member, a neighbor, a citizen—you have more latitude to speak openly about your faith. The key is empathy: always consider what role your audience sees you occupying. In either context, when you fail—and you will—own it and apologize. Authenticity builds trust. Trust creates real influence. A practical starting point Hinote recommends for any developing leader is this: keep a journal, write down every role you hold, and identify the through line connecting them all. Then live that through line. The standard throughout is 1 Peter 3:15 (ESV): "Always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you—yet do it with gentleness and respect." Statistics and data shared this episode (plus a few extra not included): A working definition of influencer culture: Influencer culture is a social and economic phenomenon created when social media platforms reward people for curating a public identity, performing for engagement, and building an audience around themselves. Influencers use their platform to shape the opinions, lifestyles, and purchasing decisions of their audience. Every generation is influenced in some way by influencer marketing: 55% of Gen Z trust influencer recommendations, compared with 44% of Millennials, 35% of Gen X, and 28% of Baby Boomers (2025 Clutch survey). StoryBox says there are approximately 127 million active social media influencers worldwide—roughly 2.4% of the global social media user base of 5+ billion people. EMarketer breaks that down into 4 tiers of influencers: Nano: 1,000–10,000 followers; Micro: 10,000–100,000 followers; Macro: 100,000–1 million followers; and Mega/celebrity: 1 million+ followers. The vast majority of influencers on TikTok (nearly 88%) are nano-influencers and Instagram follows a similar pattern with nano-influencers representing about 76% of its influencers (eMarketer). According to some reports, military-related content on TikTok alone amassed over 15 billion views in 2023; look up #MilTok. Military.com calls it the rise of soldier influencers. Influencer culture is not just shaping what people buy (or which branch to join)—it's doing three things: It's shaping how an entire generation sees themselves, forms relationships, and decides who to trust. Consider the following: In terms of how they see themselves: Writer and Substack author Freya India, whose book GIRLS was published earlier this year, frames influencer culture this way—girls as young as 12 packaging themselves for Instagram, getting feedback on their appearance, measuring their worth in likes and followers. An adjacent stat is this: 47% of Gen Z often or always feel anxious (Gallup, 2023). That's the self-perception toll. In terms of forming relationships: A Harvard study says 61% of young adults ages 18–25 report profound loneliness—the highest rate of any age group. This is the one that tends to surprise people, because the assumption is that hyper-connected generations would be less lonely or that older generations would be the loneliest. In terms of deciding who to trust: Only 8% of Gen Z say there's a religious leader they can turn to (Springtide Research). And from Edelman—religious and faith leaders rank at 44% trust rate among Gen Z, well below doctors, scientists, and teachers. But here's the flip side: family members rank at 88% trust. The hunger for relational authority is still there and it's real. Instead, it's institutional authority that's taken a hit.

Today's sermon, by Rev. Joyce Shin, was offered on Sunday, May 31, 2026. The scripture passages this morning were Genesis1:1-25 and Genesis 1:26-2:4a. To listen to the full Lord's Day service, search YouTube for "Swarthmore Presbyterian Church."

The gang discusses two papers about fossil cephalopods. The first paper uses new methods to reassess the taxonomy of what was previously considered to be the oldest octopod, and the second paper uses preserved beaks to reconstruct large body sizes of Mesozoic octopods. Meanwhile, Amanda keeps it within Michigan, James brings up THE cephalopod talk, and Curt ascends.   Up-Goer Five (Curt Edition): Our friends talk about two papers that look at animals with many arms and a sharp mouth. The first paper looks at some parts of a very old animal with many arms. People thought that it might be an animal with many arms that does not have a hard home to live inside and carry around with it. But this paper looks over that animal and finds that the animal is an animal that lived in a hard home that it carried, but after it died it fell out of that home when it started to fall to pieces. The second paper looks at another animal with many arms and uses the size of the mouth to see how big the animal was. They find that these animals with many arms were very very big. They also say that this means they were really sharp which the friends talk about a lot.   References: Clements, Thomas, et al. "Synchrotron data reveal nautiloid characters in Pohlsepia mazonensis, refuting a Palaeozoic origin for octobrachians." Proceedings of the Royal Society B: Biological Sciences 293.2068 (2026). Ikegami, Shin, et al. "Earliest octopuses were giant top predators in Cretaceous oceans." Science 392.6796 (2026): 406-410.

Send us Fan MailRev. Shin-E Kieran Rhysling leads a lively sangha discussion on a section of Katagiri Roshi's book, You Have to Say Something , entitled There's No Escaping This Moment.

Pure Land Buddhism made its way from India to China and then Japan where it has become the country's most popular religion, specifically the Shin variant developed by the "shaved fool" Shinran.

Today's sermon, by Rev. Joyce Shin, was offered on Sunday, May 24, 2026. The scripture passages this morning were Numbers11:24-30 and Acts 2:1-21. To listen to the full Lord's Day service, search YouTube for "Swarthmore Presbyterian Church."

In this episode with Beau Walker Tyrrell, we explore an interesting case study on a real patient of his – a Hyrox athlete, preparing for a marathon with bilateral shin pain. We cover:Differential diagnosis within the shin regionObjective testing related to bilateral shin painRole of acute:chronic work load ratiosRole of imaging with this patientInterdisciplinary management plan of this patientBeau's reflective reasoningThis episode is closely tied to Beau's case study he did with us. With case studies, you can see how top clinicians manage real-world cases and apply their strategies to get better results with your patients. 

Cascading Dissonance: Conversations w/ Shin Chida, Scot Jenerik and Mike Meanstreetz WFMU Playlist & Interactive Live Chat This week we are lucky to have a panel discussion with Shin Chida, Scot Jenerik and Mike Meanstreetz, who are collectively touring at the end of May / and through June, on the “Cascading Dissonance” Tour. Scot is … Continue reading Cascading Dissonance: Conversations w/ Shin Chida, Scot Jenerik and Mike Meanstreetz.

Morgana is sick, but that isn't stopping her from talking about more Shin'ichi Sakamoto as we return to more The Climber and #DRCL for a new Twiple Dip! We also discuss Happy Feet, Harley Quinn, spicy food, Tenchi wo Kurau, and more!!! Send us emails! mangamachinations@gmail.com  Follow us on Social Media! @mangamacpodcast Check out our website! https://mangamachinations.com Support us on Ko-fi! https://ko-fi.com/mangamac  Check out our YouTube channel! https://www.youtube.com/mangamactv Check out our new gaming channel! https://www.youtube.com/@NakayoshiGaming/  Timestamps: Intro - 00:00:00 Project Hail Mary - 00:01:39 Happy Feet - 00:04:03 Harley Quinn - 00:09:37 Spicy Food - 00:14:29 Tenchi wo Kurau - 00:17:59 Next Episode Preview - 00:27:16 The Climber 4 - 00:29:22 #DRCL midnight children 5 - 00:54:36 Our Rankings - 01:26:03 Outro - 01:27:33 Song Credits: "Forever Funk" by Akolo "We Don't Stop" by 2MooveKa "Groovy Panda" by IamDayLight "God Mode" by Konstantin Garbuzyuk

Today's sermon, by Rev. Joyce Shin, was offered on Sunday, May 10, 2026. The scripture passage this morning was Acts 17:22-31. To listen to the full Lord's Day service, search YouTube for "Swarthmore Presbyterian Church."

On this week's episode of That Peter Crouch Podcast, Pete, Sids and Chris dive headfirst into one of the wildest Listener Mail episodes yet — and absolutely nothing is off limits. From pink eye, polyps and footballers wearing makeup on live TV… to whether finishing SECOND deserves an open-top bus parade, the lads somehow manage to cover it all.There's chaos as the boys debate if modern football has officially gone soft, including refs with trendy haircuts, xG nerds, shirt-off celebrations, and whether heading could eventually disappear from the game entirely. Plus, a listener's all-time “Games Gone” rant sparks one of the funniest football debates they've had in ages.Elsewhere, Pete reveals his secret childhood career working in his grandad's butcher shop, the Wealdstone Raider officially dumps Chris for Crouchy, and there's an unbelievable story involving someone legally named after the entire 1979 Liverpool team.The lads also react to bizarre old-school footballer tweets, discuss marathon punishments for the Football League, rank Aussie icons in a “Down Under Vanarama,” and preview the FA Cup Final with the help of Chris' wife Ria — who might actually be better at predictions than all three of them combined.It's listener mail at its absolute finest: ridiculous football chat, nostalgia, complete nonsense, and plenty of classic pod chaos.Chumbawamba00:00 - Intro, makeup chat & Chris' pink eye reveal03:15 - Polyps, bllocks & why the lads do this to themselves04:27 - Fans listening to the pod on the London Underground05:12 - Shin pad injury update & the listener who got slashed06:02 - Does SECOND place deserve an open-top bus parade?07:18 - Playoff winners vs automatic promotion debate08:50 - The Wealdstone Raider officially dumps Chris10:22 - Will the Wealdstone Raider come on the podcast?11:45 - Sponsored Segment with England15:52 - Download the England app!19:01 - Listener Mail officially begins19:21 - The unbelievable football shirt sent from Vanuatu20:48 - The lads decide to give the shirt away21:24 - Aussie caravans & the “Down Under Vanarama”25:31 - Steve Irwin, Alf Stewart & Toadfish in a Vanarama26:51 - Sids loses it at “Beanpole, Fire Pbes and One Ball”27:18 - Serious chat about checking yourself & men's health29:31 - A listener legally named after Liverpool's 1979 team30:43 - Charlie Otway's insane full name explained31:58 - Marathon punishment ideas for the Football League34:58 - The funniest accidental footballer tweets ever36:44 - “Games Gone” mega-rant begins37:11 - Referees with trendy haircuts debate37:29 - xG, “big chances” & football nerd culture38:19 - Shirt-off celebrations & VAR frustrations39:00 - Why clubs keep buying young foreign players39:20 - Is football removing physical contact from the game?40:23 - Players showing personality vs media backlash42:49 - Football League table update & Ria's prediction success45:24 - FA Cup Final preview: Chelsea vs Manchester City47:42 - Paddy Power's Minister of Mischief returns49:32 - Has Chris replaced the listeners with his wife?50:53 - Ria gives her FA Cup predictions52:28 - The lads react to Ria outperforming them54:30 - Why the FA Cup Final morning feels special57:00 - Predictions: Man United vs Forest & Newcastle vs West Ham58:37 - Paddy's Boost selections01:01:18 - OutroThe Official England squad drops May 22nd on the England App first - if you want to see who is making Tuchel's squad download the app here :https://england.onelink.me/rgxW/lbj1at4bAnd if you want to be in with a chance of winning an official signed England shirt - submit your selects in the Squad Selector by May 21st . #adFor more Peter Crouch: Twitter - https://twitter.com/petercrouch Therapy Crouch - https://www.youtube.com/@thetherapycrouch For more Chris Stark Twitter - https://twitter.com/Chris_StarkInstagram - https://www.instagram.com/chrisstark/For more Steve Sidwell Twitter - https://twitter.com/sjsidwell Instagram - https://www.instagram.com/stevesidwell14 #PeterCrouch #ThatPeterCrouchPodcast Hosted on Acast. See acast.com/privacy for more information.

Christine is the founder of Radiant Heart, a lifestyle & longevity practice in Laguna Beach, where she guides midlife go-getters to create nervous system resilience, emotional self-regulation, & optimal metabolism. She works worldwide.Ali Gregory comes from a long bloodline of musicians, with many familiar with her father, country music artist Clinton Gregory. Ali works a 9-5 desk job, but by night, she transforms into a passionate songwriter & performer, gracing stages across Nashville.Movie Reviews and More is broadcast live Tuesdays at 5PM PT on K4HD Radio - Hollywood Talk Radio (www.k4hd.com) part of Talk 4 Radio (www.talk4radio.com) on the Talk 4 Media Network (www.talk4media.com). Movie Reviews and More TV Show is viewed on Talk 4 TV (www.talk4tv.com).Movie Reviews and More Podcast is also available on Talk 4 Media (www.talk4media.com), Talk 4 Podcasting (www.talk4podcasting.com), iHeartRadio, Amazon Music, Pandora, Spotify, Audible, and over 100 other podcast outlets.

Two Major ALM Conferences back-to-back … Two years in a row!   There were skeptics.  The proverbial "they" said it couldn't be done.  Once again, Legal Speak believed it … and was there to see it for themselves. For over 20 years now, the General Counsel Conference Midwest has been the premier event in the industry.  Delivering practical solutions and key insights that today's General Counsel need to successfully overcome a litigation crisis, manage and better leverage C-Suite relationships, and do more with fewer resources.  For the 3rd year, Legal Speak was there live to bring you interviews with interesting attendees as well as moderators and speakers from various panels from this year's event at the Chicago. In this episode, host Cedra Mayfield is joined by Susie Shin, a Managing Principal Attorney at Zulkie Partners.   Host: Cedra Mayfield Guest: Susie Shin Producer: Charles Garnar

Welcome to Day 2849 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2849 – Wisdom Nuggets – Psalm 119:169-176 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2850 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2850 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for today's Wisdom-Trek is: The Taw of the Summit – The Shepherd's Final Seal In our previous episode on this grand expedition, we hiked through the twenty-first stanza of Psalm One Hundred Nineteen, known as the "Shin" section. We stood our ground on a treacherous battlefield, facing the intense pressure of powerful earthly princes. We recognized that these human rulers were merely proxies, acting as the avatars for the rebel gods of the Divine Council. Yet, instead of surrendering to their terrifying threats, we chose to tremble exclusively before the Word of the Most High God. We discovered that when our hearts are captivated by the treasure of the cosmic blueprint, we are granted a profound, indestructible Shalom—a great peace that prevents us from stumbling, regardless of the chaos surrounding us. Today, my friends, we have reached the summit. After a long, arduous, and breathtaking climb, we are taking our final steps to the absolute peak of this magnificent, alphabetical mountain. We are exploring the twenty-second, and final, stanza. This is the "Taw" section, covering Psalm One Hundred Nineteen, verses one hundred sixty-nine through one hundred seventy-six, in the New Living Translation. In the ancient Hebrew alphabet, the letter "Taw," or "Tav," is the very last letter. In the oldest pictographic scripts, it was drawn as a cross, or a definitive mark. It represents a seal, a covenant signature, a monument, and the absolute culmination of a journey. As we stand at the summit of this colossal psalm, the writer does not offer us a boastful speech of human triumph. Instead, he places a final, humble mark upon his life, surrendering himself entirely to the rescue of the Divine Shepherd. Let us take these final steps together, and learn what it means to bear the seal of the King. The first segment is: The Culminating Cry in the Cosmic Throne Room Psalm One Hundred Nineteen: verses one hundred sixty-nine and one hundred seventy. O Lord, listen to my cry; give me the discerning mind you promised. Listen to my prayer; rescue me as you promised. The final stanza begins with an urgent, pressing petition. The psalmist stands at the very threshold of the heavenly throne room, and he lifts his voice: "O Lord, listen to my cry; give me the discerning mind you promised." The literal Hebrew translation paints a vivid picture of proximity. It says, "Let my cry come before Your face, O Yahweh." After traversing the valleys of affliction, surviving the traps of the wicked, and enduring the suffocating darkness of the night watches, the psalmist is finally presenting his accumulated grief directly to the Sovereign of the Divine Council. He is not shouting into the void; he is placing his petition right in front of the face of the Creator. And what does he ask for in this ultimate audience? He does not ask for vengeance against the princes who harassed him. He asks for a "discerning mind." He knows that the spiritual warfare of this world is fought, and won, on the battlefield of the intellect. The rebel principalities thrive on human ignorance, confusion, and deception. To survive their relentless campaigns, the believer desperately needs the supernatural discernment that only the King can provide. He immediately pairs this request for internal understanding with a plea for external deliverance. "Listen to my prayer; rescue me as you promised." Once again, the literal text says, "Let my supplication come before Your presence." He is piling his prayers upon the altar. Notice that both of these requests—the plea for a discerning mind, and the cry for rescue—are anchored directly to the covenant. He repeats the phrase, "as you promised." He is holding God to His own cosmic contract. He is reminding the Creator that He has given His word to protect, and to guide, the loyal members of His earthly family. The second segment is: The Eruption of the Living Fountain Psalm One Hundred Nineteen: verses one hundred seventy-one and one hundred seventy-two. Let praise flow from my lips, for you have taught me your decrees. Let my tongue sing about your word, for all your commands are right. As the psalmist stands in the presence of Yahweh, anticipating the fulfillment of those promises, something beautiful happens. His desperation transforms into an uncontrollable eruption of worship. "Let praise flow from my lips, for you have taught me your decrees." The Hebrew word for "flow" is naba, which means to bubble up, to gush forth, or to pour out like a geyser. This is not a manufactured, rigid, or forced religious exercise. When you truly understand that the Maker of the universe has personally stooped down to teach you His cosmic decrees, praise becomes the natural, unavoidable byproduct. It bubbles up from the deepest reservoirs of the soul. The heavy, stagnant waters of exile are suddenly flushed out by a rushing, living spring of gratitude. This bubbling spring quickly becomes a resounding, melodic anthem. "Let my tongue sing about your word, for all your commands are right." In the biblical worldview, singing is not merely an emotional release; it is an act of spiritual warfare, and theological declaration. The pagan nations sang songs to glorify the chaotic, bloodthirsty exploits of their rebel gods. They sang of power, domination, and selfish indulgence. But the faithful exile sings a completely different tune. He sings about the inherent, flawless righteousness of God's instructions. He declares that "all your commands are right," or perfectly just. By singing the truth into the atmosphere, he is actively pushing back the darkness. He is using his voice to reclaim the contested territory of the earth, announcing to the unseen realm that the laws of Yahweh are supreme, beautiful, and worthy of total adoration. The Third segment is: The Open Hand and the Deliberate Choice Psalm One Hundred Nineteen: verses one hundred seventy-three and one hundred seventy-four. Stand ready to help me, for I have chosen to follow your commandments. O Lord, I have longed for your rescue, and your instructions are my delight. Having poured out his praise, the psalmist turns back to the practical, daily reality of his survival. "Stand ready to help me, for I have chosen to follow your commandments." Literally, the text asks, "Let Your hand become my help." We saw earlier in this grand psalm how the psalmist recognized that he was carefully fashioned by the hands of God. Now, he asks those same, powerful, creative hands to remain open, and ready to intervene on his behalf. He justifies this bold request with a profound statement of human agency. "For I have chosen to follow your commandments." In the cosmic rebellion, neutrality is a myth. Every human being must make a definitive choice. The rebel spiritual forces constantly tempt humanity to choose the path of autonomy, offering the illusion of freedom in exchange for spiritual slavery. But the psalmist has exercised his free will, and he has deliberately, consciously selected the precepts of the Creator. He has drawn a line in the sand, and he is asking God to defend the territory he has chosen. He emphasizes this loyalty in verse one hundred seventy-four. "O Lord, I have longed for your rescue, and your instructions are my delight." The Hebrew word for rescue here is Yeshua, meaning salvation, deliverance, and ultimate victory. He is homesick for the consummation of God's kingdom. He longs for the day when the Divine Council will finally execute justice, completely overthrowing the rebel principalities, and restoring the earth to its Edenic perfection. But as he waits for that final Yeshua, he does not sit in idle misery. He finds his present, sustaining delight in the instructions of the King. The cosmic blueprint is the joyful map that keeps him moving forward, even while he longs for his final home. The fourth segment is: The Lost Sheep and the Enduring Mark Psalm One Hundred Nineteen: verses one hundred seventy-five and one hundred seventy-six Let me live so

Welcome to Day 2848 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2848 – Wisdom Nuggets – Psalm 119:161-168 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2848 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2848 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Wisdom-Trek: The Shin of Shalom – Great Peace Amidst Powerful Princes In our previous episode on this grand expedition, we hiked through the twentieth stanza of Psalm One Hundred Nineteen, known as the “Resh” section. We stood in the cosmic courtroom, exhausted by the relentless attacks of the wicked. But instead of surrendering, we appealed to the Highest Authority. We asked the Creator, the Supreme Judge of the Divine Council, to step down and act as our personal Advocate. We learned that the sum total of God's Word is absolute truth, and that His perfect justice will stand firm, long after the chaotic noise of this world has faded away into dust. Today, we take a deep, steadying breath, and we step forward into the twenty-first, and penultimate, stanza of this magnificent, alphabetical mountain. We are exploring the “Shin” section, covering Psalm One Hundred Nineteen, verses one hundred sixty-one through one hundred sixty-eight, in the New Living Translation. In the ancient Hebrew alphabet, the letter “Shin” was originally depicted as two front teeth, or a consuming flame. It represents something that presses down, consumes, or destroys. But it is also the first letter of one of the most beautiful and profound words in the entire Hebrew language: Shalom, meaning peace, wholeness, and cosmic order. In this stanza, the psalmist is facing the intense, pressing weight of powerful earthly rulers. Yet, instead of being consumed by fear, he is consumed by a blazing love for the truth. He discovers an unshakeable, indestructible Shalom that no human prince can ever take away. Let us step onto the trail, and learn how to find perfect peace on a battlefield. Trembling Before the True King (Reads Psalm One Hundred Nineteen: verses one hundred sixty-one and one hundred sixty-two NLT) Powerful people harass me without cause, but my heart trembles only at your word. I rejoice in your word like one who discovers a great treasure. The stanza opens with a chilling, intimidating reality. “Powerful people harass me without cause.” Other translations render this as, “Princes persecute me without a cause.” We must look at this through the lens of the Ancient Israelite worldview. In the ancient Near East, princes and kings were not merely political figures. They were considered the earthly avatars, the human representatives, of the rebel gods who governed the disinherited nations. To be harassed by princes meant that you were facing the absolute pinnacle of earthly, and spiritual, power. These rulers possessed armies, wealth, and the legal authority to execute their enemies. And they are targeting the psalmist “without cause,” simply because his loyalty to Yahweh exposes the corruption of their dark, chaotic kingdoms. When the most powerful people on earth are trying to destroy you, the natural human response is absolute, paralyzing terror. But look at the staggering, defiant posture of the psalmist: “...but my heart trembles only at your word.” He effectively looks at the menacing princes, heavily armed and breathing threats, and he shrugs. He refuses to give them the satisfaction of his fear. He reserves his trembling, his profound, bristling awe, exclusively for the Creator of the universe. He knows that these earthly princes are temporary pawns, destined to return to the dust. Why should he fear a mortal ruler, when he serves the Immortal King who spoke the galaxies into existence? The awe of God completely neutralizes the fear of man. This shift in perspective produces an incredible emotional high. “I rejoice in your word like one who discovers a great treasure.” The literal Hebrew translation is incredibly vivid: “I rejoice at Your word as one who finds great spoil.” This is the language of warfare. Spoil, or plunder, is the massive, accumulated wealth that a victorious army captures after defeating an enemy empire. The psalmist is surrounded by hostile princes, yet he feels like a conquering general. He realizes that possessing the truth of God's cosmic blueprint is infinitely more valuable than any treasure those earthly princes could ever offer him. He has already won the war, simply by holding the Word of Yahweh in his hands. The Rhythm of Perfection and the Hatred of the Lie (Reads Psalm One Hundred Nineteen: verses one hundred sixty-three and one hundred sixty-four NLT) I hate and abhor all falsehood, but I love your instructions. I will praise you seven times a day because all your regulations are just. Because his heart is captivated by the magnificent treasure of God's truth, he experiences a violent, visceral reaction to deception. “I hate and abhor all falsehood, but I love your instructions.” Notice the intensity of the verbs. He does not just dislike falsehood; he hates and abhors it. In the Divine Council worldview, falsehood is the native language of the serpent. It is the dark, deceptive operating system of the rebel spiritual principalities. Falsehood is not just a polite fib; it is the cosmic lie that humanity can flourish independently from the Creator. It is the lie that causes wars, oppression, and death. When you truly love the instructions of God, you naturally develop a holy, righteous allergy to the lies of the enemy. You cannot remain neutral. You must actively abhor the deception that is currently destroying the world, in order to fiercely protect the truth that saves it. To actively guard his mind against the constant barrage of these cultural lies, the psalmist implements a strict, spiritual discipline. “I will praise you seven times a day because all your regulations are just.” In biblical numerology, the number seven, or sheva, represents completion, perfection, and covenant fulfillment. By stating that he praises God seven times a day, the psalmist is not necessarily describing a rigid, legalistic schedule. He is describing a state of perpetual, complete, and unceasing worship. When the powerful princes harass him, and the culture screams its falsehoods, he purposefully interrupts the noise. He stops what he is doing, looks up to the heavens, and praises the perfect justice of Yahweh. He creates a continuous, sevenfold rhythm of gratitude that completely drowns out the threats of the enemy. The Fortress of Shalom (Reads Psalm One Hundred Nineteen: verse one hundred sixty-five NLT) Those who love your instructions have great peace and do not stumble. This single verse serves as the absolute, beating heart of the “Shin” stanza. It contains the magnificent promise of the Creator. “Those who love your instructions have great peace and do not stumble.” The Hebrew phrase for “great peace” is Shalom rab. To our modern ears, peace usually implies a quiet afternoon, a relaxing vacation, or the temporary absence of conflict. But the biblical concept of Shalom is far heavier, and infinitely more powerful. Shalom means absolute wholeness, completeness, health, and total alignment with the cosmic order of God. Remember, the psalmist is currently being hunted by powerful people. His external world is chaotic, dangerous, and violent. Yet, internally, he possesses Shalom rab—abundant, overflowing wholeness. How is this possible? Because his peace is not tethered to his circumstances; it is tethered to his love for God's instructions. When you love the Torah, you align your soul with the unshakeable architecture of the universe. The political systems may collapse, the economy may fail, and the princes may rage, but your internal foundation remains absolutely secure. Because of this profound, stabilizing peace, the psalmist declares that they “do not stumble.” Literally, the text says, “and for them there is no stumbling block.” The wicked are constantly laying traps, snares, and tripwires to bring the believer down. But when your eyes are fixed on the cosmic blueprint, and your heart is filled with Shalom, those stumbling blocks lose their power. You see the traps of greed, fear, and arrogance for what they really are, and you simply step over them. You walk forward...

On April 18, Green-Wood Cemetery is opening Green-House, a new welcome and educational center that expands on the Weir Greenhouse, build in 1895. To mark the opening, the Cemetery commissioned Brooklyn artist Jean Shin to create two new installations: 'Offering,' an earthwork that will transform old cemetery trees into a meadow of flowers, and 'Celadon Landscape,' the debut exhibit at Green-House that features Shin's work with celadon ceramics. Jean Shin discusses her inspiration for the work ahead of the opening this weekend, which invites public participation for both pieces. Photo by Etienne Frossard

Watch other episodes of WeeaBoots: https://www.youtube.com/playlist?list=PLQ8UAZp_byp996vKQAQaMwMXhr68xwlh1 Become a podlord or normal patron today! http://www.patreon.com/GBPodcasts RSS Feed: https://gbpods.podbean.com/ Follow GB (Noel) on BlueSky! https://bsky.app/profile/gigaboots.com Kris' BlueSky: https://bsky.app/profile/kriswolfhe.art.social Dr. Aggro's BlueSky: https://bsky.app/profile/draggro.bsky.social Bob's BlueSky: https://bsky.app/profile/gigabob.bsky.social GB Main Patreon: http://www.patreon.com/gigaboots GB Fan Discord: https://discord.gg/XAGcxBk #MARRIAGETOXIN #AKANEBANASHI #WITCHHHATATELIER Tags: gigaboots,WITCH HAT ATELIER,akane banashi,akane-banashi,marriagetoxin,marriage toxin,new anime roundup,early anime previews,preview,early look,review,first look,first review,anime review podcast,anime roundttable

Escape from Camp 14: One Man's Remarkable Odyssey from North Korea to Freedom in the West  This is an encore presentation from our ACU archives. This excerpt serves as an introduction to this fine book. Purchase the book from Amazon or your favorite bookseller. “If you have a soul, you will be changed forever by Blaine Harden's Escape from Camp 14." —Mitchell Zuckoff, New York Times bestselling author of Lost in Shangri-La The heartwrenching New York Times bestseller about the only known person born inside a North Korean prison camp to have escaped North Korea's political prison camps have existed twice as long as Stalin's Soviet gulags and twelve times as long as the Nazi concentration camps. No one born and raised in these camps is known to have escaped. No one, that is, except Shin Dong-hyuk. In Escape From Camp 14, Blaine Harden unlocks the secrets of the world's most repressive totalitarian state through the story of Shin's shocking imprisonment and his astounding getaway. Shin knew nothing of civilized existence—he saw his mother as a competitor for food, guards raised him to be a snitch, and he witnessed the execution of his mother and brother. The late “Dear Leader” Kim Jong Il was recognized throughout the world, but his country remains sealed as his third son and chosen heir, Kim Jong Eun, consolidates power. Few foreigners are allowed in, and few North Koreans are able to leave. North Korea is hungry, bankrupt, and armed with nuclear weapons. It is also a human rights catastrophe. Between 150,000 and 200,000 people work as slaves in its political prison camps. These camps are clearly visible in satellite photographs, yet North Korea's government denies they exist. Harden's harrowing narrative exposes this hidden dystopia, focusing on an extraordinary young man who came of age inside the highest security prison in the highest security state. Escape from Camp 14 offers an unequalled inside account of one of the world's darkest nations. It is a tale of endurance and courage, survival and hope.