Podcasts about Surat

The functional path of oneness is not an abstract unity but a lived encounter of utter dependence. Western thought, enslaved by the grammar of the Anglo-Saxons, treats the human as an individual: a self-contained atom, an object unto itself. It imagines freedom as isolation, and isolation as freedom. But this supposed independence becomes sterility: the atomized person, cut off from the Shepherd's breath, is lost in a sea of thorns, choked by its own irrelevance.True independence lies not in the language of atoms but in the biology of divine anatomies, in the irreducibility of God's living functions. The Semitic root does not define a solitary “one” but a functional, dependent, and connected one. Every creature is undoubtedly one, yet cannot sustain itself any more than a cell can live apart from the body.As the body cannot live without its head, the tree without the earth withers.The triliteral root—three consonants binding the Tree of Life to the Master who gives it breath—embodies this living unity. Each consonant functions only in relation to the others; none can speak alone. Like branches drawing life through hidden roots, utility flows from dependence on him, not autonomy.In this linguistic body, the Semitic scrolls convey the unity of divine oneness: connection without possession, coherence without control. To be yaḥid is to be fragile, dependent, and open without self-reference: the earthen vessel through which the breath of ha-ʾEḥad flows.Western language, by contrast, breeds an unconscious polytheism of the self. When every person becomes an independent atom, the world fills with gods. Each will asserts its own dominion; each word competes for sovereignty. Polytheism, at its base, is war: the multiplication of possessive wills in endless collision. The Lukan crowd becomes a pantheon of thorns, a battlefield of competing gods. The soil of faith is twisted into a field of confrontation, where the multitude gathers against the Lord and his Christ to suffocate the one who brings the life-giving breath of his instruction.Yet within that suffocating crowd stands the yaḥid, Jairus, whose “only daughter”—his yeḥidah—lies dying. His lineage collapses; his name withers. Yet in this desolation, he does not press or grasp; he kneels before the “one.” There, in the stillness of dependence, the breath returns, and the Shepherd that the cares of this life cannot choke breathes life into the earthen vessel that has ceased to strive.μονογενής (monogenes) / י־ח־ד (yod-ḥet-dalet) / و-ح-د (wāw-ḥāʾ-dāl)One and only; single of its kind; only-born; only, only one, solitary, unique.“She was his only one [יְחִידָה (yeḥidah)]; he had no other son or daughter.” (Judges 11:34 )Here יָחִיד (yaḥid) expresses the fragility of the earthen vessel. In verse 34, the human line rests upon a single, irreplaceable life. Jephthah's entire legacy depends on his yeḥidah; when she is offered, the limits of family and human continuity are laid bare. The father's grief, bound to his only daughter, exposes the futility of lineage and the inevitability of dependence on God. The yaḥid becomes the mirror through which the insufficiency of man encounters the sufficiency of God.“Deliver my life from the sword, my only one [יְחִידָתִי (yeḥidati)] from the power of the dog.” (Psalm 22:21) LXX 21David cries from the edge of annihilation. His yeḥidati (“my only one”) refers to his only life (nefeš). He stands surrounded by predators, stripped of every defense, holding nothing but the breath that God alone can sustain. In that setting, ha-yaḥid encounters ha-ʾEḥad; the singular human breath encounters the One God who gives it breath. The weakness of the individual, the threatened “only life”, is the functional context of י־ח־ד (yod-ḥet-dalet) where triliteral replaces human vulnerability with God's sufficiency.“Turn to me and be gracious to me, for I am alone [יָחִיד (yaḥid)] and afflicted.” (Psalm 25:16 ) LXX 24Here, yaḥid is not emotional loneliness but martial isolation: the condition of a soldier or supplicant with no human ally, no support, no constituency. The psalmist is cut off from every network of defense; he stands as the yaḥid before ha-ʾEḥad. His solitude is not inward melancholy but strategic exposure. He is a man encircled and undone, left with no strength but God's. In that position, the oneness of God supplants the weakness of the individual, and dependence itself becomes the ground of divine action.“Rescue my life from their ravages, my only one [יְחִידָתִי (yeḥidati)] from the lions.” (Psalm 35:17) LXX 34The psalmist again names his life (nefeš) his yeḥidah: his one, irreplaceable self surrounded by devouring forces. This cry is not heroic but helpless; the yaḥid has no shield, no strength, no tribe. He stands as the fragile earthen vessel awaiting rescue from the ʾEḥad who alone grants and restores the breath of life.“They have taken their rabbis and monks as lords besides God and the Messiah, son of Mary; yet they were commanded to worship One God [إِلَـٰهًۭا وَاحِدًۭا (ʾilāhan wāḥidan)]. There is no god but he. Glory be to him above what they associate with him.” (Qurʾan, Surat al-Tawba سورة التوبة “The Repentance” 9:31)The yaḥid stands before al-Wāḥid as a fragile vessel, emptied of pretense, whose worth lies not in possession or inheritance but in exposure. To be yaḥid is to stand alone—not because one has chosen solitude, but because every other support has failed. It is the state of Jairus in Luke 8:42, David in Psalm 22:21, and Jephthah in Judges 11:34—each reduced to dependence, each holding a single, irreplaceable life before the one who gives it.Yet the religious mind, ancient and modern alike, mistakes the vessel for the seed. It clings to fleeting human breath instead of to the one who gives breath. This is what Qurʾan 9:31 exposes in its indictment of clericalism: those who mistake the earthen vessel, which passes away, for the words of God, which do not.This is also the folly of the crowds in Luke 8. They gather not to hear the divine instruction but to choke it—to smother the seed because it threatens their economy of possession. They are the ʿedah, the swarm around death. They handle Jesus like a toy, fascinated with what can be held, pressed, traded, and measured; they prefer the earthen vessel to the living seed. They worship the perishable container rather than the imperishable Word, the finite dust rather than הָאֶחָד (ha-ʾEḥad), the one from whom all life flows.But the yaḥid—the one left with nothing—sees through the mirage. Standing before al-Wāḥid, Jairus discovers that what endures is not clay but command. The earthen vessel passes away; but the Word of God abides forever.συμπνίγω (sympnigo)To press in so tightly that one can barely breathe; to crowd around or press hard against; to suffocate.“The one sown among the thorns, this is the one who hears the word, and the worry of the world and the deceitfulness of wealth choke [συμπνίγει (sympnigei)] the word, and it becomes unfruitful.” (Matthew 13:22)

Dr. Subha Dayal recently joined the New Books Network to discuss her new work Between Household and State: The Mughal Frontier and the Politics of Circulation in Peninsular India (U California Press, 2024). Her book makes a crucial intervention by moving beyond conventional dynastic narratives of the Mughal past to emphasize the role of elite household and family networks in peninsular India. Her approach defines the Mughal Frontier as a mobile entity. The empire was continuously remade and transformed through its interactions with ordinary itinerant subjects, such as scribes, soldiers, and labourers, who served under elite households and participated in imperial institutions like the army or bureaucracy. Dayal employs a bottom-up, granular portrait of this dynamism, returning to the tradition of social history to understand what the empire meant to ordinary people. The central organizational concept of the book is Ghar, defined as a continuum of relations that is neither restricted to sociological kin nor strictly bound to territory or space. While Ghar traditionally means "home" or "household," it also refers to a "slot or a single cell or receptacle," signifying an entity that functions as part of a larger unit. Dayal posits that the question of belonging can never be separated from the question of inequality. Belonging within the vertical hierarchy of a Ghar was inherently a form of privilege. The concept is fundamentally tied to the process of caste (jati) formation in pre-colonial India. Ghar was evoked by thousands of ordinary soldiers performing service (naukari) under a lord to signify affinity to a city, descent, or region. The internal politics of a Ghar often compelled household heads to forge alliances (sometimes across religious or kin divides) while simultaneously forcing them to enforce boundaries of status and caste to secure their grip over offices.  Dayal chose the term Mughal frontier over "borderlands" to highlight the politics of circulation across the peninsula. This frontier is defined as a complex set of processes through which social formations, personnel, and resources came to overlap and be shared across northern and southern India. Circulation itself is defined not as a unidirectional mobility (like invasion), but as the back-and-forth movement of pre-modern actors between sites, including courts, battlefields, and port cities. This constant exchange caused these sites to develop overlaps and codependencies. Focusing on circulation helps Dayal collapse the spatial boundaries between northern and southern India. The household both anchors this circulation and is, in turn, reconfigured by it, creating new forms of affinity, belonging, and social exclusion. Dayal's research bridges two distinct scholarly lines of inquiry: the Persian ecumene (which focuses on court and cultural history) and Indian Ocean studies (which often relies on European-language materials). She utilizes a massive documentary deposit of low-level Persian administrative materials from the moving Mughal frontier, reading them alongside vernacular narrative poems and the correspondence of the Dutch East India Company (VOC) along the coast. The VOC records, she notes, often use the term "huijshouden/huijsheid" to identify independent households and gauge their autonomy from imperial capitals. By working across these genres, Dayal affirms the radical equality of literary and non-literary sources for the study of pre-modern India. Dr. Dayal's next project involves writing the Islamic port city into global history. This comparative study of the bureaucratic and scribal cultures of three port cities—Bandar Abbas, Surat, and Masulipatnam—moves from the sea to the land. This work utilizes bilingual documents in Persian and Dutch to trace how indigenous templates and scribal cultures shaped the terrain on which transnational companies operated, creating a kind of prehistory of orientalism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Dr. Subha Dayal recently joined the New Books Network to discuss her new work Between Household and State: The Mughal Frontier and the Politics of Circulation in Peninsular India (U California Press, 2024). Her book makes a crucial intervention by moving beyond conventional dynastic narratives of the Mughal past to emphasize the role of elite household and family networks in peninsular India. Her approach defines the Mughal Frontier as a mobile entity. The empire was continuously remade and transformed through its interactions with ordinary itinerant subjects, such as scribes, soldiers, and labourers, who served under elite households and participated in imperial institutions like the army or bureaucracy. Dayal employs a bottom-up, granular portrait of this dynamism, returning to the tradition of social history to understand what the empire meant to ordinary people. The central organizational concept of the book is Ghar, defined as a continuum of relations that is neither restricted to sociological kin nor strictly bound to territory or space. While Ghar traditionally means "home" or "household," it also refers to a "slot or a single cell or receptacle," signifying an entity that functions as part of a larger unit. Dayal posits that the question of belonging can never be separated from the question of inequality. Belonging within the vertical hierarchy of a Ghar was inherently a form of privilege. The concept is fundamentally tied to the process of caste (jati) formation in pre-colonial India. Ghar was evoked by thousands of ordinary soldiers performing service (naukari) under a lord to signify affinity to a city, descent, or region. The internal politics of a Ghar often compelled household heads to forge alliances (sometimes across religious or kin divides) while simultaneously forcing them to enforce boundaries of status and caste to secure their grip over offices.  Dayal chose the term Mughal frontier over "borderlands" to highlight the politics of circulation across the peninsula. This frontier is defined as a complex set of processes through which social formations, personnel, and resources came to overlap and be shared across northern and southern India. Circulation itself is defined not as a unidirectional mobility (like invasion), but as the back-and-forth movement of pre-modern actors between sites, including courts, battlefields, and port cities. This constant exchange caused these sites to develop overlaps and codependencies. Focusing on circulation helps Dayal collapse the spatial boundaries between northern and southern India. The household both anchors this circulation and is, in turn, reconfigured by it, creating new forms of affinity, belonging, and social exclusion. Dayal's research bridges two distinct scholarly lines of inquiry: the Persian ecumene (which focuses on court and cultural history) and Indian Ocean studies (which often relies on European-language materials). She utilizes a massive documentary deposit of low-level Persian administrative materials from the moving Mughal frontier, reading them alongside vernacular narrative poems and the correspondence of the Dutch East India Company (VOC) along the coast. The VOC records, she notes, often use the term "huijshouden/huijsheid" to identify independent households and gauge their autonomy from imperial capitals. By working across these genres, Dayal affirms the radical equality of literary and non-literary sources for the study of pre-modern India. Dr. Dayal's next project involves writing the Islamic port city into global history. This comparative study of the bureaucratic and scribal cultures of three port cities—Bandar Abbas, Surat, and Masulipatnam—moves from the sea to the land. This work utilizes bilingual documents in Persian and Dutch to trace how indigenous templates and scribal cultures shaped the terrain on which transnational companies operated, creating a kind of prehistory of orientalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Subha Dayal recently joined the New Books Network to discuss her new work Between Household and State: The Mughal Frontier and the Politics of Circulation in Peninsular India (U California Press, 2024). Her book makes a crucial intervention by moving beyond conventional dynastic narratives of the Mughal past to emphasize the role of elite household and family networks in peninsular India. Her approach defines the Mughal Frontier as a mobile entity. The empire was continuously remade and transformed through its interactions with ordinary itinerant subjects, such as scribes, soldiers, and labourers, who served under elite households and participated in imperial institutions like the army or bureaucracy. Dayal employs a bottom-up, granular portrait of this dynamism, returning to the tradition of social history to understand what the empire meant to ordinary people. The central organizational concept of the book is Ghar, defined as a continuum of relations that is neither restricted to sociological kin nor strictly bound to territory or space. While Ghar traditionally means "home" or "household," it also refers to a "slot or a single cell or receptacle," signifying an entity that functions as part of a larger unit. Dayal posits that the question of belonging can never be separated from the question of inequality. Belonging within the vertical hierarchy of a Ghar was inherently a form of privilege. The concept is fundamentally tied to the process of caste (jati) formation in pre-colonial India. Ghar was evoked by thousands of ordinary soldiers performing service (naukari) under a lord to signify affinity to a city, descent, or region. The internal politics of a Ghar often compelled household heads to forge alliances (sometimes across religious or kin divides) while simultaneously forcing them to enforce boundaries of status and caste to secure their grip over offices.  Dayal chose the term Mughal frontier over "borderlands" to highlight the politics of circulation across the peninsula. This frontier is defined as a complex set of processes through which social formations, personnel, and resources came to overlap and be shared across northern and southern India. Circulation itself is defined not as a unidirectional mobility (like invasion), but as the back-and-forth movement of pre-modern actors between sites, including courts, battlefields, and port cities. This constant exchange caused these sites to develop overlaps and codependencies. Focusing on circulation helps Dayal collapse the spatial boundaries between northern and southern India. The household both anchors this circulation and is, in turn, reconfigured by it, creating new forms of affinity, belonging, and social exclusion. Dayal's research bridges two distinct scholarly lines of inquiry: the Persian ecumene (which focuses on court and cultural history) and Indian Ocean studies (which often relies on European-language materials). She utilizes a massive documentary deposit of low-level Persian administrative materials from the moving Mughal frontier, reading them alongside vernacular narrative poems and the correspondence of the Dutch East India Company (VOC) along the coast. The VOC records, she notes, often use the term "huijshouden/huijsheid" to identify independent households and gauge their autonomy from imperial capitals. By working across these genres, Dayal affirms the radical equality of literary and non-literary sources for the study of pre-modern India. Dr. Dayal's next project involves writing the Islamic port city into global history. This comparative study of the bureaucratic and scribal cultures of three port cities—Bandar Abbas, Surat, and Masulipatnam—moves from the sea to the land. This work utilizes bilingual documents in Persian and Dutch to trace how indigenous templates and scribal cultures shaped the terrain on which transnational companies operated, creating a kind of prehistory of orientalism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

Lesson 57 - Tafseer Surat al-TaghabunAyah 14 to 15.Lesson Date: 12/09/2025Surah Notes: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sc.isb.org.au/qs-nts

O Alcorão Sagrado por Surata (Árabe + Brasileiro)

90% of the world's natural diamonds are cut and polished by about 5000, largely family run businesses out of Surat in Gujarat, but the recent 50% US tariffs on India has led to deep anxieties about the very survival of this sector, which is part of the country's sprawling gem and jewellery industry. Kunal Shankar, The Hindu's Deputy Business Editor discusses the repercussions of the steep tariffs on the sector with Lalatendu Mishra who covers markets, finance and all things business for The Hindu, based out of Mumbai.  Guest: Lalatendu Mishra, Senior Deputy Editor, The Hindu  Host: Kunal Shankar  Edited by Sharmada Venkatasubramanian  Learn more about your ad choices. Visit megaphone.fm/adchoices

Lesson 56 - Tafseer Surat al-TaghabunAyah 11 to 15.Lesson Date: 05/09/2025Surah Notes: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sc.isb.org.au/qs-nts

Polemik menyeruak ke publik usai muncul Surat Edaran (SE) Menteri Pendidikan Dasar dan Menengah (Mendikdasmen) yang melarang pelajar ikut aksi demonstrasi. Pemicu keluarnya SE tersebut, tak lain karena masifnya keterlibatan pelajar dalam gelombang unjuk rasa di beberapa daerah akhir Agustus lalu. Bahkan, pelajar berusia 16 tahun asal Tangerang Banten, Andika Lutfi Falah, meninggal setelah mengikuti aksi demo yang berakhir ricuh di Gedung DPR Jakarta.Berbekal dari serangkaian peristiwa tersebut, SE dimaksudkan sebagai upaya pencegahan siswa turun ke jalan dan fokus belajar. Sekolah diminta mengawasi ketat siswanya agar tak ikut terpancing turun ke jalan. Bahkan, para guru didorong memantau aktivitas media sosial anak didik mereka.Surat edaran itu tak ayal memantik reaksi sejumlah kalangan. Sebagian menyoroti imbauan larangan itu sebagai bentuk pembungkaman pelajar lantaran mengerdilkan hak kritis mereka dalam berekspresi dan berpendapat.Lalu, apakah larangan pelajar ikut unjuk rasa melanggar hak asasi? Bagaimana dampaknya bagi kebebasan bersuara dan berpendapat anak? Bagaimana upaya pemda mendorong ruang aman bagi anak untuk menyalurkan aspirasinya?Di Ruang Publik KBR kita akan bahas topik ini bersama Staf Khusus Gubernur DKI Jakarta Chico Hakim, Presidium Kaukus Indonesia untuk Kebebasan Akademik (KIKA) Herdiansyah Hamzah, dan Kepala Bidang Advokasi Guru Perhimpunan Pendidikan dan Guru

Upaya menghidupkan kembali Pasukan Pengamanan Masyarakat alias Pam Swakarsa terus menuai polemik. Di Surabaya, upaya ini sudah jadi nyata, dengan pembentukan Pam Swakarsa di tiap RW yang didukung penuh pemerintah kota. Langkah tersebut ditengarai sebagai tindak lanjut arahan TNI yang mendorong aktivasi Pam Swakarsa, buntut gelombang demonstrasi di berbagai daerah, akhir Agustus lalu, yang berujung rusuh dan jatuh korban jiwa.Di media sosial dan aplikasi perpesanan, beredar surat berjudul “Pelaksanaan Instruksi Pengamanan Swakarsa di Seluruh Indonesia” yang terbit pada 1 September 2025. Surat tersebut ditandatangani Ketua Umum Generasi Muda Forum Komunikasi Putra Putri Purnawirawan dan Putra Putri TNI-Polri (GM FKPPI) Dwi Rianta Soerbakti dan Sekjen, Ari Garyanida.Setelah Surabaya, bukan tak mungkin daerah lain bakal menyusul membentuk Pam Swakarsa. Apalagi sejumlah anggota DPR juga sudah menyatakan dukungan.Sedangkan, masyarakat sipil pegiat HAM tetap konsisten menolak reaktivasi Pam Swakarsa, karena punya jejak hitam di masa lalu. Di 1998, Pam Swakarsa dimanfaatkan dan dipersenjatai untuk menghalau demonstran yang berunjuk rasa saat Sidang Istimewa MPR. Kehadiran Pam Swakarsa dikhawatirkan bakal menciptakan ketakutan serta meningkatkan eskalasi konflik horizontal.Apa urgensi dan relevansi pembentukan kembali Pam Swakarsa? Apa motif di balik upaya melibatkan kelompok sipil dalam menjaga keamanan wilayah? Apa saja yang harus diwaspadai dari reaktivasi Pam Swakarsa di tengah kondisi masyarakat saat ini? Bagaimana seharusnya pemerintah menyikapi pro kontra publik soal keterlibatan ormas dan sipil dalam pengamanan masyarakat?Di Ruang Publik KBR kita akan bahas topik ini bersama Sekjen Perhimpunan Bantuan Hukum Indonesia dan HAM Indonesia (PBHI) Gina Sabrina, Ketua Bidang Politik PP KB Forum Komunikasi Putra Putri Purnawirawan Dan Putra Putri TNI-Polri (FKPPI) Arif Bawono, dan Duta Besar RI untuk Filipina dan Republik Kepulauan Marshall dan Republik Palau Agus Widjojo.

Ustadz Najmi Umar Bakkar - Surat Alkafirun

Every dynasty insists on its permanence. Every people clings to the hollow echo of its own voice. Every generation invents its own despair and dares to call it light. Yet Scripture unmasks the fragility of these human building projects.The voices of despair rise in the camp, soothing themselves with stories of morality, while kings and judges build false legacies and nations carve idols in the light of their own eyes. Again and again, the words of God cut across this chorus, splitting the false consolation of narrative with the constellation of Abrahamic function: exposing human futility with divine riddle, and announcing what no human voice can summon: the surplus of grace and light. Or perhaps, when hope is gone and the fall seems final, it descends for you not as light but as despair.Can you even tell the difference? Are you still confused about the Shepherd's identity? Yes, you are. Because you are a Westerner. And now even the East has turned West. All of you are talking about yourselves.Catch up quickly, ḥabībī. God is written. God does not forget. God does not turn. And God, as the Apostle said, is not mocked.This week, I discuss Luke 8:41.Ἰάϊρος (Iairos) ‎/י־א־ר (yod-alef-resh, “light”)‎י־א־ש (yod-alef-shin, “despair”) /‎ي־ء־س (yāʾ-hamza-sīn)The functions י־א־ר (yod-alef-resh, “shine”, “light”) and י־א־ש (yod-alef-shin, “despair”) share the same first two letters (י + א). Only the last letter is different: resh (ר) for shine, shin (ש) for despair. In Semitic languages, this kind of overlap often forms a word-family or cluster where similar-looking roots embody opposite meanings. The placement and structure leave the door open to hear and see them as two edges of the same blade—one edge to shine, the other to despair. The Arabic cognate يَئِسَ (yaʾisa, “to despair”) expands this constellation of function, confirming the polarity as it treads across the breadth of Semitic tradition. (HALOT, pp. 381-382)The Double-Edged Sword of Semitic Function: Despair and Light1. The Voice of the People: DespairLuke 8:49 “Your daughter is dead; do not trouble the Teacher any longer.”The crowd speaks. The household voices despair.This is not faith, not trust, not light, not life. It is the voice of the human being declaring finality. It is the voice of war in the camp, of the cruelty of throwing children away.The Hebrew/Arabic root י־א־ש / ي-ء-س (to despair) captures this perfectly. Across Semitic tradition, despair is the word of man: resignation, futility, darkness.“None despairs تَيْأَسُوا (tayʾasu) of the mercy of God except the disbelieving people.” (Qurʾan, Surah Yūsuf سورة يوسف “Joseph” 12:87)Again, despair is attributed to the people.Human communities, when confronted with death, loss, or trial, give voice to hopelessness.2. The Voice of God: Light and HopeLuke 8:50 “Do not fear; only trust, and she will be saved.”This is not the voice of the people. It is the word of the Lord, cutting through human despair.The name Jairus (יָאִיר, yaʾir “he will shine”) itself belongs not to human commentary but to God's proclamation. The child will live; light will shine.“Until, when the messengers despaired ٱسْتَيْـَٔسَ (istaʾyasa) and thought that they were denied, our help came to them, and whoever we willed was saved. But our might cannot be repelled from the guilty people.” (Qurʾan, Surah Yūsuf سورة يوسف “Joseph” 12:110)The human limit is despair. God's instruction interrupts where human beings fail. His mercy and help arrive at the point where human voices collapse.In both the Gospel and the Qur'an, the sword of Pauline Grace hangs above the scene. On one edge is the people's despair: sharp, cutting, self-inflicted, and final. On the other edge is God's light: sharper still, decisive, and life-giving. Scripture allows no compromise between the two. One voice must be silenced: the word of the people falls, and the word of God stands, forever.‎πίπτω (pipto) / נ־פ־ל (nun-fe-lamed) / ن־ف־ل (nūn-fāʾ-lām)The root carries the function “to fall, fall down, be slain, collapse, fail; to fall in battle, collapse in death, or prostrate,” and in its semantics it denotes a sense of finality, the collapse of life or order.According to Lane's Lexicon, the root ن-ف-ل (nūn–fāʾ–lām) indicates “he gave without obligation, akin to Pauline grace as a free gift” (نَفَلَ nafala), “that which falls to a man's lot without his seeking it” (نَفْل nafl), or “booty, spoil, bounty” (أَنْفَال anfāl), while Tāj al-ʿArūs describes it as “that which falls (يَقَعُ yaqaʿu) to someone's portion.” This resonates with Paul's use of χάρις (charis, grace), where salvation is not earned but freely given: “For by grace [χάριτί (chariti)] you have been saved through faith; and this is not of yourselves, it is the gift of God” (Ephesians 2:8). Likewise, Paul stresses that justification comes “being justified as a gift [δωρεάν (dorean)] by his grace [τῇ αὐτοῦ χάριτι (te autou chariti)] through the redemption which is in Christ Jesus” (Romans 3:24).“She has fallen [נָפְלָה (nafelah)], she will not rise again, the virgin Israel. She lies neglected on her land; There is no one to raise her up.” (Amos 5:2)“They fell [ἔπεσαν (epesan)] on their faces before the throne.” (Revelation 7:11)In the Qur'an, Paul's teaching is carried forward from Luke, and the function of the fall is inverted: human failure becomes a gift, a “surplus”, not the false surplus of the billionaire abundance mafia, but what God allots beyond human expectation. Where Hebrew נ־פ־ל (nun-fe-lamed) and Greek πίπτω (pipto) establish the fall as collapse, ruin, and death, Arabic ن-ف-ل (nūn-fāʾ-lām) reshapes the same constellation into grace: what falls to one's portion without effort, the unearned bounty. Thus, the Jairus mashal, where the daughter falls into death yet rises as a surplus of life, finds its perpetuation in the term's Qur'anic itinerary: the fall itself becomes the site of God's grace.Luke 8:49-50: “Your daughter has died; do not trouble the Teacher anymore.” But He answered, “Do not be afraid any longer; only believe, and she will be saved.”Romans 3:24: “Being made righteous as a gift [δωρεάν (dorean)] by his grace [χάριτι (chariti)] through the redemption which is in Christ Jesus.”Qurʾan, Surat al-Anfāl سورة الأنفال “The Spoils of War” 8:1: “They ask you about the spoils [ٱلۡأَنفَالِ (al-anfāl)]. Say, ‘The spoils belong to God and the Apostle.'”Judges were intended to function as earthen vessels: temporary saviors raised up by God to deliver Israel, re-establish order under the Torah, and cultivate dependence on him and him alone. Instead, like all dynastic bureaucrats, they mistook the spoils of God's victory as their own possession, converting deliverance into personal legacy. Jair's brief rule in Judges...

Lesson 55 - Tafseer Surat al-TaghabunAyah 9 to 10.Lesson Date: 29/08/2025Surah Notes: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sc.isb.org.au/qs-nts

List Vocabularies:

Friends of Merry Riana ft.Ossy DermawanSetelah 17 tahun mengabdi di TNI AD, Ossy Dermawan memutuskan untuk pensiun dini. Ia memilih jalur baru di bidang politik dan pelayanan sipil.Pada tahun 2014, Ossy mendapat kehormatan sebagai Staf Pribadi Presiden RI ke-6, Susilo Bambang Yudhoyono.dan sekarang menjabat sebagai Wakil Menteri ATR/BPN.Bagaimana Cerita Selengkapnya Tonton selengkapnya ya.00:00 Opening02:16 Hal Paling Diingat Wamen Ossy Dermawan Saat Kecil04:59 Nasihat Ibu yang Paling Diingat Wamen Ossy Dermawan06:48 Wamen Ossy Dermawan 4 Bersaudara07:16 Wamen Ossy Dermawan Sempat Ingin Menjadi Astronot08:34 Prabowo Subianto Sempat Sekolahkan Militer Ossy Dermawan14:04 Ketika Ayah Wamen Ossy Dermawan Meninggal Dunia18:49 Cerita Wamen Ossy Dermawan Mengabdikan Diri Melalui TNI21:37 Wamen Ossy Dermawan dari TNI ke Asisten Presiden SBY24:43 Wamen Ossy Dermawan Mengamati Aktivitas Presiden SBY27:11 Pengalaman Lucu Wamen Ossy Dermawan dengan Presiden SBY32:07 Alasan Wamen Ossy Dermawan Keluar dari TNI dan Jadi Caleg39:52 Hal yang Menyemangati Wamen Ossy Dermawan 43:42 Nasihat Presiden SBY yang Paling Diingat47:13 Apa yang Berbeda dan Apa yang Sama dari Wamen Ossy Dermawan51:24 Soal Surat Tanah Digital56:53 Komentar Wamen Ossy Dermawan untuk 5 Tokoh Politik01:01:14 Tentang Presiden SBY dan Klub Voli LaVani01:08:14 Pelajaran Hidup yang Dibagikan Wamen Ossy Dermawan01:10:40 Tokoh yang Mempengaruhi Merry Riana01:14:59 Closing#merryriana #friendsofmerryriana #OssyDermawanFOR MORE INFOhttps://linktr.ee/merryrianaSUBSCRIBE:https://www.youtube.com/c/MerryRianaKoleksi BUKU & MERCHANDISE Merry Riana di Apps MERRY RIANADOWNLOAD Apps Merry Riana sekarang juga, GRATIS! Tersedia di :Google Playhttps://bit.ly/MerryRiana-PlayStoreApp Storehttps://bit.ly/MerryRiana-AppStoreINSTAGRAM: @merryriana | https://instagram.com/merryriana/X: @merryriana | https://twitter.com/merryriana/FACEBOOK: Merry Riana | https://www.facebook.com/MerryRiana/SPOTIFY: Merry Riana | http://bit.ly/Merry-Riana-SpotifyTIKTOK : @merryriana | https://vt.tiktok.com/ZSeEqpUa2/WEBSITE: https://www.merryriana.com

Ketua KPID DKI Jakarta Puji Hartoyo membantah telah mengeluarkan surat imbuan kepada seluruh lembaga penyiaran baik TV ataupun Radio untuk melarang peliputan aksi unjuk rasa yang berlangsung di depan Gedung DPR, Puji Hartoyo memastikan pihaknya tetap mendukung dan menghargai kerja - kerja jurnalistik dalam menyajikan fakta peristiwa.

Lesson 54 - Tafseer Surat al-TaghabunAyah 7 to 8.Lesson Date: 22/08/2025Surah Notes: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sc.isb.org.au/qs-nts

Podcast ini membahas risalah menarik yang berisi surat yang menyentuh hati dari seorang istri yang dimadu kepada suaminya, yang menyoroti perjuangan dan ketidakadilan yang ia alami dalam pernikahannya. Penulis mengekspresikan rasa sakit dan kekecewaannya karena suaminya tidak adil dalam memberikan nafkah dan kasih sayang, meskipun ia telah menerima praktik poligami atas nama agama. Ia mengutip ajaran Nabi Muhammad tentang keadilan dalam poligami dan konsekuensi menelantarkan keluarga, sekaligus menyatakan cintanya yang tak tergoyahkan dan harapannya untuk kebaikan suaminya. Surat ini diakhiri dengan permohonan agar suaminya memahami penderitaannya dan tetap menjaga tali silaturahmi, terutama demi anak-anak mereka.

Podcast ini membedah risalah spesial berjudul "CINTA-UNTUKMU KASIH," karya Ust Ali Ahmad, yang berisi surat pribadi dari seorang da'i kepada "sang kekasih," yang tampaknya adalah istrinya, dan juga berfungsi sebagai risalah spiritual dan peringatan. Risalah ini mengungkapkan kerinduan, kekhawatiran, dan nasihat terkait kehidupan, keimanan, dan masa depan anak-anak mereka. Penulis menyoroti bahaya godaan dunia seperti harta dan kekuasaan, serta ancaman budaya modern yang disebut "bahaya gurita" (food, fun, fashion, film, sex, smoke, sains, sport, song) yang dianggap merusak generasi muda. Bagian yang signifikan dari risalah ini memperingatkan secara eksplisit terhadap Syiah, mengklaim bahwa mereka bukanlah bagian dari Islam, dan menyajikan daftar panjang sejarah pengkhianatan dan kekejaman yang diatribusikan kepada kelompok Syiah, termasuk pandangan ulama Sunni yang menganggap Syiah sebagai kafir. Surat ini diakhiri dengan kumpulan puisi cinta dan kerinduan.

Quran

Lesson 53 - Tafseer Surat al-TaghabunAyah 5 to 6.Lesson Date: 15/08/2025Surah Notes: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sc.isb.org.au/qs-nts

Verse for discussion: https://vedabase.io/en/library/sb/10/1/4 So, my point was, when they (western devotees) went back to India, there was an inordinate response. People came running out. Where was it? In Gujarat? Audience:Surat. Surat, most pious place on Earth. What can you expect? But they went there, they're having a kīrtan down the road. People came running out. They were grabbing the dirt on the road where the devotees had performed kīrtan and smearing it on their bodies. And the devotees were shocked actually, like, "Hey, we're just mleccha-yavanas and whatnots," as Prabhupāda says. "And why are they doing this?" Prabhupāda said later, "Because you follow four regulative principles and chant 16 rounds." He said, "You'll be famous all over the world." And so, you know, it's not a cheap thing: 'nivṛtta-tarṣair upagīyamānād.' What do you have to do for this? Just die to the material world. Just give up everything, that's all. Just have no other interest except for Kṛṣṇa. Then you'll be fine. "Sure, no problem." But those who do that and then represent in a straightforward way what has already been presented... Prabhupāda gives a clear definition of that in the first canto, fourth chapter, first paragraph describing what it means to represent. He says, "You should not try to screw out any new meaning from what the previous ācāryas have said. Don't try to be a Muni and say, 'I have a different idea.'" Same thing, but he said, "You should adjust the language to accommodate the local people, the local vernacular, how they can understand, build context. Say it in your own language, but say the exact same thing." Prabhupāda said, "That is what is known as realization," and that's the great need. Notice that Prabhupāda uses words in his commentaries like "Superspirit," "Supersoul." Where do these things come from? Prabhupāda's realization of how to present to a world population so that they can accommodate the concepts and the language and so forth. Straightforward, but in a way that people in a context, they can understand it. Date: 16 Aug 2025 ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/ https://www.bbtacademic.com/books/ https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #spiritualawakening #soul #spiritualexperience #spiritualpurposeoflife #spiritualgrowthlessons #secretsofspirituality #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

Malls and Mandarin: Dhawal Doshi's Expat Experience | Diasporaa Podcast Episode 24 Welcome to Diasporaa, the show where we share the remarkable stories of immigrants from the Indian subcontinent. This week, host Aditya Mehta is joined by Dhawal Doshi, the head of research and ESG at NWP, a large mall developer in Indonesia. Dhawal discusses his journey from Surat, India, through the US and China, before eventually settling in Jakarta. The episode delves into his unique experiences adapting to new cultures while maintaining his Indian roots, insights into the dramatic evolution of Surat, and his educational and professional journey. Dhawal also shares his experience learning Mandarin and living in Shanghai, the influence of Indian culture in Indonesia, and his current pursuit of an executive MBA at the University of Chicago. Dhawal's story is both inspirational and insightful, highlighting the complexities and triumphs of the immigrant experience. Remember to like, comment, and subscribe for more inspiring stories from the South Asian Diaspora! List of Resources: Ahmedabad: https://en.wikipedia.org/wiki/Ahmedabad Bollywood: https://www.britannica.com/topic/Bollywood-film-industry-India Chicago booth MBA: https://en.wikipedia.org/wiki/University_of_Chicago_Booth_School_of_Business Hazira: https://en.wikipedia.org/wiki/Hazira Hinduism in Bali: https://en.wikipedia.org/wiki/Balinese_Hinduism Jab Tak Hai Jaan: https://en.wikipedia.org/wiki/Jab_Tak_Hai_Jaan Kuch Kuch Hota Hai: https://en.wikipedia.org/wiki/Kuch_Kuch_Hota_Hai Ramayana: https://en.wikipedia.org/wiki/Ramayana Shatabdi: https://en.wikipedia.org/wiki/Shatabdi_Express Surat: https://en.wikipedia.org/wiki/Surat Surat's big diamond building: https://en.wikipedia.org/wiki/Surat_Diamond_Bourse Tudou si: https://youtu.be/3urEosJwm7k?feature=shared About the Podcast: Diasporaa was Aditya's third startup based in Vancouver, BC. It focused on helping new immigrants in Canada find their feet, get off to a running start and ease their assimilation into Canadian life. A big part of the platform were conversations, community and support. Though the startup stopped growing once Aditya moved to Seattle, WA - it remained alive in the form of several discussion groups and online communities. Now, Diasporaa has been resurrected in the form of a podcast focused on uncovering and sharing interesting immigrant stories from the South Asian diaspora. It is available on YouTube, all major podcast platforms such as Spotify, Apple Podcasts, Google Podcasts, etc. and is also broadcast as a radio show on Alternative Talk 1150 AM and 98.9 FM HD Channel 3 on Wednesdays from 2-3pm PST. About Aditya Mehta: Aditya is a Bombay boy who has lived in Austin, Los Angeles, Washington DC, and Vancouver, before making it to his current home in Seattle. He has degrees in marketing, urban planning, real estate and strategy but has spent his career in financial services, social media and now real estate - mostly as an entrepreneur and partly as an employee at Amazon. He balances Indian, Canadian and American culture, loves helping those who are new to North America and looks forward to the interesting stories that his interview guests bring each week. When not podcasting, he is helping his wife Prachi build her pharmaceutical business or hanging out with his son Arjun. Connect with Diasporaa: -Instagram: @diasporaapodcast -YouTube: https://linke.to/dspyoutube -Bio Link: linke.to/diasporaa -Listen on Spotify: https://linke.to/dspspotify -Listen on Apple Podcasts: https://linke.to/dspapple -Diasporaa Podcast on KKNW Alternative Talk Radio: https://linke.to/kknw1150

In this 72nd episode of the Paul Zimnisky Diamond Analytics Podcast, Richa Singh, the Natural Diamond Council's (NDC) Managing Director for India, joins the show for the first time. The episode begins with Paul recollecting his experience of being in India last year, especially as it pertains to the size of the gems and jewelry industry in Mumbai and Surat. Richa then discusses the cultural relationship for jewelry between India and the Middle East as Titan Company just acquired Damas Jewellery. The two then analyze why the Indian consumer economy may be the be dominant source of new growth for the diamond industry in the coming decades. Next, Paul and Richa talk about lab-grown diamond penetration in the Indian consumer market versus the U.S. Finally, Richa shares thoughts on the future of the NDC following the Luanda Accords and the announcement that CEO David Kellie will be retiring at the end of the year.   Hosted by: Paul Zimnisky Guest: Richa Singh Guest plug: www.naturaldiamonds.com More information on PZDA's State of the Diamond Market report: www.paulzimnisky.com/products   Show contact: paul@paulzimnisky.com or visit www.paulzimnisky.com.   Please note that the contents of this podcast includes anecdotes, observations and opinions. The information should not be considered investment or financial advice. Consult your investment professional before making any investment decisions. Please read full disclosure at: www.paulzimnisky.com.

Savcıya kefen fırlatan, kar fırtınasında şehadeti tebessümle bekleyen, oğluyla birlikte hızla giden trenden atlayıp mazlumların davasına yetişen bir avukat düşünün… Bekir Berk'in nefes kesen hikâyesini ilk kez bu kadar canlı dinleyeceksiniz. Cesaret, iman ve fedakârlığın modern bir destanına tanık olmaya hazır mısınız?

“I found myself writing an apology letter…and I didn't know what I was apologising for.” In Uttama Kirit Patel's novel, The Shape of an Apostrophe (Serpent's Tail), Lina is pregnant, and she's finding that this seemingly salubrious society is not congenial and accommodating to the difficult challenges of an unplanned pregnancy. Uttama, born to Gujarati parents who then since found their way to the United Arab Emirates via Kampala, Surat, Pondicherry and Colchester. Her short fiction was nominated for the PEN/Robert J. Dau Short Story Prize for emerging writers. Remember, if you buy from Rippling Pages Bookshop on bookshop.org.uk are all sourced from indie bookshops! https://uk.bookshop.org/shop/ripplingpagespod Support the Rippling Pages on a new Patreon https://patreon.com/RipplingPagesPod?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLink  Interested in hosting your own podcast? Follow this link and find out how: https://www.podbean.com/ripplingpages  Reference Points Helen Phillips - The Need Rippling Points .30 - Uttama's life living around the world. 2.47 - An unexpected pregnancy 3.45 - Limited reproductive rights and setting the novel in Dubai 5.47 - writing a novel about someone who doesn't want children 6.30 - Uttama writing an apology letter to herself 7.59 - On desire 11.17 - Lina's relationship with her parents 12.57 - Does Lina have a support network? 14.03 - Lina's husband and her mother-in-law 16.44 - Is Lina's mother-in-law a feminist? 22.27 - Uttama's interest in sea-life. 24.10 - Lina's feeling of loss 26.41 - Lines, traces and artistry of Lina in the novel. 32.45 - Uttama's writing journey

Mahendra Doshi is a journalist, historian, and author who came to the U.S. from India in 1967 with just $8 and a dream. From working in Nevada casinos to launching a trailblazing Indian newspaper, he chronicled immigrant stories long before they were trending. Susan and Mahendra talk about his latest book, Surat to San Francisco, which uncovers the incredible rise of Patel hoteliers in America. What You'll Learn in This Episode

By Engineer Muhammad Ali Mirza

By Engineer Muhammad Ali Mirza

By Engineer Muhammad Ali Mirza

In today's episode, we talk about the IPO of Borana Weaves, a Surat-based fabric maker that's weaving a profitable story.

People choose personal relationships and personal fulfillment over duty. Most often, they place the latter ahead of the former, which is why you see all these ridiculous posts on social media about “toxic relationships.”It's a big joke.I live among people who do not inhabit the same reality as I do.It used to frustrate me, but now I smile and move on, knowing that most people are not willing to make hard choices. They—and those who enable them—form Caesar's political base.The blind leading the blind.Scripture has taught me, the hard way, that I have no right to judge.Neither do others, yet we all persist in doing so.All of you should watch the Star Wars series Andor in full—it's just two seasons—and then watch Rogue One, and you'll understand what the writers of the New Testament were doing in the shadows of “empire.”Unlike the arrogant cowards sitting on the Rebel Council at Yavin IV, the biblical writers weren't building anything new to replace Rome or Jerusalem. They had no secret plans for a “new” Republic. The gospel was not a hero's journey or a strategy for institution-building under the protection of a solipsistic Jedi order, nor was it fighting for “freedom.” It was, however, about hope, against all hope.Rehear Galatians.The New Testament ends where it begins—with the sword of instruction wandering the earth in God's broad encampment, moving from place to place with an urgent message of permanent, perpetual rebellion:“Caesar is not the king!”Long before Paul, Jeremiah, too, had joined the Rebellion. He understood the price. Jeremiah was not James Dean. You cannot be a rebel unless you have a cause. Unless, of course, you, like most Americans I know, want to remain a teenager for the rest of your life.Adults, however, have to make a choice:“Cursed be the day when I was born; Let the day not be blessed when my mother bore me! Cursed be the man who brought the news to my father, saying, ‘A baby boy has been born to you,' and made him very happy.”(Jeremiah 20:14-15)This much I know:“Everything I do, I do for the Rebellion.”This week, I discuss Luke 8:28.Show Notesἀνακράζω (anakrazō) / ק-ר-א (qof–resh–aleph) / ق-ر-أ (qāf–rāʾ–hamza)Cry out. Read aloud.“When the three units blew the trumpets and broke the pitchers, they held the torches in their left hands and the trumpets in their right hands for blowing, and shouted, ‘A sword for the Lord and for Gideon!'” (Judges 7:20)Gideon's story is part of the cyclical narrative structure that characterizes the Book of Judges. In this recurring pattern, Israel turns away from God and does evil, prompting God to give them into the hands of their enemies. In their suffering, the people cry out to God, who then raises up a deliverer—a judge—to rescue them. This deliverance brings a period of temporary peace until the cycle begins again. In the case of Gideon, Israel is oppressed by the Midianites. God chooses Gideon to lead a small and unlikely force, emphasizing that the victory is not the result of human strength but a demonstration of the Lord's power and faithfulness.“Then he cried out in my hearing with a loud voice, saying, ‘Come forward, you executioners of the city, each with his weapon of destruction in his hand!'” (Ezekiel 9:1 )In Ezekiel 8–11, the prophet is shown a vision of the abominations taking place in the Jerusalem temple, including idolatry, injustice, and ritual defilement. As a result of this widespread corruption, the glory of God departs from the temple. In chapter 9, the vision shifts from exposing sin to executing judgment. God summons six angelic executioners, each carrying a weapon and a seventh figure dressed in linen holding a writing kit. This scribe is instructed to mark the foreheads of those who mourn over the city's sins, while the others are commanded to kill the rest without mercy, beginning at the defiled sanctuary.“So the angel who was speaking with me said to me, “Proclaim, saying, ‘This is what the Lord of armies says: ‘I am exceedingly jealous for Jerusalem and Zion.'” (Zechariah 1:14 )προσπίπτω (prospiptō) / נ-פ-ל (nun-fe-lamed) / ن-ف-ل (nun-fa-lam)Fall upon, at, against; become known.“Then Esau ran to meet him and embraced him, and fell (יִּפֹּ֥ל yiffōlʹ) on his neck and kissed him, and they wept.” (Genesis 33:4)“And Esther spake yet again before the king, and fell (תִּפֹּ֖ל tiffōl) down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.” (Esther 8:3)Esau suffered the consequences of tribal betrayal and familial treachery; Esther and her people faced annihilation under a lawfully decreed genocide. These parallels—illuminated by Luke's deliberate lexical choices—frame the demon-possessed man as a victim of Greco-Roman imperial oppression.In each case, the act of falling appears directed toward a human being when, in fact, it is the acceptance of Providence.This is the core teaching of the Abrahamic scrolls.Esther does not confront the king as a preacher or moral authority; she pleads with him, fully aware that she holds no power. You might say Esther was, in this instance, a functional Muslim.To fall is ultimately submission to divine authority—Esther, by entrusting herself to God's hidden providence, accepts that there is no King but God.Her only weapon against oppression, along with Esau and the demonic, was to fall prostrate, hoping against all hope in God's promise (in his absence), that:“Caesar is not the king!”نَفَّلَ (naffala) “he fell to his share” or “assigned as a share.”الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ(al-anfālu lillāhi wa-l-rasūli)“The spoils are for God and the Apostle.”Surat al-Anfal 8:1(see also: κατεκλίθη)δέομαι (deomai) / ח-נ-ן (ḥet–nun–nun) / ح-ن-ن (ḥāʼ–nūn–nūn)Ask; pray; beg. Grace. Compassion, mercy, tenderness.“I also pleaded (אֶתְחַנַּ֖ן ʾěṯḥǎnnǎnʹ) with the Lord at that time, saying, ‘O Lord God, You have begun to show your servant your greatness and your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as yours? (Deuteronomy 3:23–24)“If you would seek God and implore (תִּתְחַנָּֽן tiṯḥǎnnānʹ) the compassion of the Almighty, if you are pure and upright, surely now he would rouse himself for you and restore your righteous estate.” (Job 8:5–6)The triliteral root ح-ن-ن (

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