Podcasts about Xerxes

Send us Fan MailFinishing up our journey through Esther, this episode concludes with the great reversal that God does on behalf of His people.  What Haman sought to do comes back upon his own head.  The evil plan comes to ruin.  In this episodes, we discuss how it is God's job to bring vengeance; we must leave it all in His hands.  And as we see vengeance being enacted, we also realize that we are deserving of God's wrath.  But we thank Him for sending His Son, Jesus.  Because of Christ, the cross is the ultimate reversal.  He did it for Israel and the Feast of Purim is a remembrance of His faithfulness.  We remember what Jesus has done by partaking in the Lord's Supper.  He has been faithful to us as well.  

Having completed their primary objective, the team sets out to help Sable and Elior get revenge on the man who killed their parents.This adventure features a one shot from a world of magic vs. machines. The Mages War is a 5e supplement, that includes the source material for this adventure and much, much more.Use code TALLTALETAVERN for 25% off the book + pdf bundle :⁠https://critical-crafting.com/products/the-mages-war-pdf-pre-order⁠Use code TALLTALETAVERNPDF for 50% off the PDF:⁠https://critical-crafting.com/products/the-mages-war-pre-orderWant more actual play content?Be sure to check out our friends at the Naturolls for Daggerheart actual play content: ⁠⁠https://thenaturolls.com/⁠⁠Follow the podcast's socials!Instagram:⁠⁠⁠⁠ ⁠⁠⁠@talltale_tavern_podcast⁠⁠⁠⁠⁠⁠⁠YouTube:⁠⁠⁠⁠ ⁠⁠⁠@TalltaleTavernPodcast⁠⁠⁠⁠⁠⁠⁠TikTok:⁠⁠⁠⁠ ⁠⁠⁠@TalltaleTavernPodcast⁠⁠⁠⁠⁠Plus, join our⁠⁠ ⁠⁠discord!⁠⁠⁠Thank you to our players!revealingtoomuch as Elior The Halfling WarlockCheck out his streams at ⁠⁠twitch.tv/revealingtoomuch⁠⁠miktoomuch as Sable The Halfling DruidBrooke Adelsperger as Sybil the Edynite WizardScott Esmond as Xerxes the Half-Elf FighterTalltale Tavern Theme song by Tyler AdelspergerPodcast Artwork by ⁠Tal

Devocional do dia 27/05/2026 com o tema: Vaidade A vaidade e o orgulho estão tão presentes no ser humano, que podemos considerá-los um grande perigo para todos nós. Hamã é um grande exemplo de como age um homem vaidoso. O rei Xerxes deu a ele autoridade. Nesse cargo, ele estava acima de todos os nobres. Leitura Bíblica: Ester 3.1-2 Que [o ímpio] não se iluda em confiar no que não tem valor, pois nada receberá como compensação (Jó 15.31).See omnystudio.com/listener for privacy information.

This is a teaser of the bonus episode, "Themistocles Pt 3 found over on Patreon.Themistocles doesn't just “win” the Battle of Salamis, he engineers the conditions that make winning possible. We pick up the story with Athens' high-stakes decision to pour wealth and politics into sea power, expanding to a fleet of triremes that will soon face Xerxes' massive second Persian invasion. Along the way, we talk through how Themistocles steers Athenian thinking, including his influence on how the Oracle of Delphi is understood, and why the Hellenic League's unity is always more fragile than the legend suggests.From Artemisium to Salamis, the episode tracks the ugly mechanics of coalition warfare: commanders who want to withdraw, rival cities protecting their own interests, and a strategy debate that becomes personal. We walk through Themistocles' most important arguments for fighting in narrow waters, his confrontation with the Corinthian commander Adimantus, and the pressure he puts on Eurybiades by reminding everyone that the Athenian fleet is the keystone of Greek defense.Then comes the turning point: when persuasion won't hold the alliance together, Themistocles acts in secret. We unpack the Sicinnus message, how it tempts Xerxes into blocking the straits, and how Aristides' return confirms the trap has closed. The result is a decisive naval victory at Salamis, followed by messy post-battle politics, Themistocles' brief celebrity, and hints of the backlash that soon pushes him into the background until his next dramatic chapter.If you enjoy deep dives on ancient history, Greek strategy, the Persian Wars, and the leadership choices behind famous battles, subscribe, share this with a friend, and leave a review so more listeners can find the series.Support the show

Joie de Vivre - Episode 594 Tracklist as follows.- 1)Banaati, Xerxes-k - Lifetime (Extended Mix) 2)Raw Main - Theory of Love (Extended Mix) 3)HAFT - Distant Blue (Extended Mix) 4)Alex Breitling - Colours (Extended Mix) 5)Johan Li - All I Want (Original Mix) 6)Ary Sya, Victor Flash - Around You (Original Mix) 7)Enamour - That's Just Jazz! (Original Mix) 8)Trilucid - Hiera (Extended Mix) 9)Richard Walters, Nora En Pure - Don't Wake Up feat. Richard Walters (Extended Mix) 10)PROFF - Izumo Sunrise (Extended Club Mix) 11)Coastlines - Weightless (Original Mix) 12)Elderbrook, Shimza - Falling (Extended Mix) Please support all artists. Mexico City - May 21, 2026

Hej Somna. Är du en sån som lyssnar på hela avsnitten, eller en sån som somnar? Jag gillar att det finns båda. Jag har suttit och bölat så som ett litet barn bakom ratten på min svarta Peugeot. Jag är i den perioden i mitt liv just nu när jag sitter i bilen, skruvar upp någon låt på hög volym, sjunger med och grinar. Det har varit mycket sånt på sistone.Det finns en aria som inleder Händels Xerxes och som jag har lyssnat sönder de senaste dagarna. Det är en persisk kung som börjar hela operan med att sjunga till ett träd, en platan, och om hur fin och skön skuggan var under det. Vet du vad en kastratsångare är? Vi pratar om den fruktansvärda och fascinerande traditionen kring kastraterna. Det är någonting med att den där ljusa rösten var den yttersta maskuliniteten i en annan tid. En kastratsångare var det manligaste av det manliga, och så sjunger han om ett träd, så ömsint. Det är lite sorgligt att flera stycken är skrivna för en rösttyp som är borta. Som ett sorgset eko från denna tragiska passage i kulturhistorien.Jag funderar över att min förmåga att känna djupt har återvänt, sakta, sedan jag slutade med antidepressiva. Förstå mig rätt, tycker att antidepressiva är en bra lösning, men det tar även udden av känslorna. Oavsett tragiken i att jag sitter och gråter högt, så är det en väldigt helande grej att göra.Jag har börja köpa instrument. Det började när jag flyttade in i lägenheten. Bland annat en fiol som hänger på väggen där hemma. Jag tar ned den ibland och försöker spela låtarna jag lärde mig som barn. Jag vill fylla mitt liv med klang. Godnatt Somna.Mer från Somna med Henrik: https://somnamedhenrik.se/Mer om Henrik: https://www.henrikstahl.se/Lyssna utan reklam, få extraavsnitt, spellistor med mera på: https://somnamedhenrik.supercast.com/ Hosted on Acast. See acast.com/privacy for more information.

We return to the fight aboard the Ooze Cruize. CONTENT NOTICE:Droughtland is always intended for adult audiences only and may include content disturbing for some. LISTENER DISCRETION IS ADVISED.Today's Episode Includes:​Language​ViolenceCredits:​Showrunner & Editor: ⁠⁠⁠⁠J. Muskrat ⁠⁠⁠⁠​Produced By: Caleb Lynn & Liz MuskratFeaturing: ​Liz Muskrat - Eegan Muriel Kennedy​Caleb Lynn - Alobar Na' Banni​Kalon O. - Orias Vale​Taylor R. - Blokk Kaucus​Abby Normal - Boots​⁠⁠⁠⁠J. Muskrat⁠⁠⁠⁠ - Narrator, Additional Voiceswith​⁠⁠⁠⁠Michael Reiser⁠⁠⁠⁠ as The CaptainMusic: ​“The Spaghetti Western Set” by Brett Von Donsel via ⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠​“Wild West Viking” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠​“Enchanted Journey” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠​“Industrious Ferret” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠​“Industrial Cinematic” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠​“Shadowlands 3_Machine” by Kevin MacLeod ⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠​“Mesmerizing Galaxy” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠​“Lobby Time” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠​"Long Note Two” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠​“Deuces” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠​“Smooth Lovin'” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠​“Exhilarate” by Kevin MacLeod ⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠ ⁠⁠​“Spirit of the Girl” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠​"Controlled Chaos” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠⁠​“Energizing” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠⁠​“Darkling'” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠​“Lotus” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠ ⁠⁠⁠​“Interloper” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠​“Shaolin Monk” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠⁠​“Trouble with Tribals” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠⁠​“Tyrant” by Kevin MacLeod ⁠⁠⁠⁠⁠⁠⁠⁠Incompetech.com⁠⁠⁠⁠⁠⁠⁠Used under Creative Commons Licenses - If you enjoyed today's episode consider donating to these wonderful free sound libraries.Play the Games which inspired the Droughtland system!​⁠⁠⁠⁠⁠All Flesh Must be Eaten⁠⁠⁠⁠⁠ & ⁠⁠⁠⁠⁠Terra Primate⁠⁠⁠⁠⁠​⁠⁠⁠⁠⁠Savage Worlds ⁠⁠⁠⁠⁠​⁠⁠⁠⁠⁠Call of Cthulhu⁠⁠⁠⁠⁠Or... ⁠⁠⁠⁠⁠SUPPORT YOUR LOCAL STORE! ⁠⁠⁠⁠⁠Details:​Runtime: 46:28​Format: MP3

Howie opens the show discussing Iran and their new secret weapon the kamikaze dolphins. Then, a caller lets Howie know how they think he should end the war with Iran.  Visit the Howie Carr Radio Network website to access columns, podcasts, and other exclusive content.

Download and stream Sleepless Nights every week on your platform of choice! Don't forget to check out the Sleepless Nights Instagram and Facebook for all the latest gigs and news! Get all the links here: linktr.ee/sleeplessnightsradio 1. Jaded (Extended Mix) - Tom Bailey, Rhea Silvia [Colorize (Enhanced)] 2. Freefall (Extended Mix) - Sound Quelle, Moone [Colorize (Enhanced)] 3. Home In You (Extended Mix) - Farley, Falden [Colorize (Enhanced)] 4. Thrill Me (Slow Fish Remix) - Jerome Isma-Ae, Max Freegrant [Freegrant Music] 5. Lifetime (Extended Mix) - Banaati, Xerxes-k [Sekora] 6. CHEEKY FLASHBACK: Ghost Voices (Lane 8 Remix) - Lane 8, Virtual Self [Colorize (Enhanced)] 7. Walk Away (Bound To Divide Extended Remix) - Tritonal, Harlee [Enhanced Recordings] 8. Desire (Extended Mix) - Harry Diamond, Alix [MECHA Recordings] 9. Helius (Extended Mix) - Jaytech [Positronic Digital] 10. Unbroken (Extended Mix) - Rospy [FSOE Argento] 11. TUNE OF THE WEEK: Little Me (Extended Mix) - DSTNS [Elliptical Sun Recordings] 12. Luminosity (Extended Mix) - Marcel Vautier [Vautic Records] 13. Red Kite (Original Mix) - Digital Drift [Mondo Records]

Ezra 4 New International Version Opposition to the Rebuilding 4 When the enemies of Judah and Benjamin heard that the exiles were building a temple for the Lord, the God of Israel, 2 they came to Zerubbabel and to the heads of the families and said, “Let us help you build because, like you, we seek your God and have been sacrificing to him since the time of Esarhaddon king of Assyria, who brought us here.” 3 But Zerubbabel, Joshua and the rest of the heads of the families of Israel answered, “You have no part with us in building a temple to our God. We alone will build it for the Lord, the God of Israel, as King Cyrus, the king of Persia, commanded us.” 4 Then the peoples around them set out to discourage the people of Judah and make them afraid to go on building.[a] 5 They bribed officials to work against them and frustrate their plans during the entire reign of Cyrus king of Persia and down to the reign of Darius king of Persia. Later Opposition Under Xerxes and Artaxerxes 6 At the beginning of the reign of Xerxes,[b] they lodged an accusation against the people of Judah and Jerusalem. 7 And in the days of Artaxerxes king of Persia, Bishlam, Mithredath, Tabeel and the rest of his associates wrote a letter to Artaxerxes. The letter was written in Aramaic script and in the Aramaic language.[c][d] 8 Rehum the commanding officer and Shimshai the secretary wrote a letter against Jerusalem to Artaxerxes the king as follows: 9 Rehum the commanding officer and Shimshai the secretary, together with the rest of their associates—the judges, officials and administrators over the people from Persia, Uruk and Babylon, the Elamites of Susa, 10 and the other people whom the great and honorable Ashurbanipal deported and settled in the city of Samaria and elsewhere in Trans-Euphrates. 11 (This is a copy of the letter they sent him.) To King Artaxerxes, From your servants in Trans-Euphrates: 12 The king should know that the people who came up to us from you have gone to Jerusalem and are rebuilding that rebellious and wicked city. They are restoring the walls and repairing the foundations. 13 Furthermore, the king should know that if this city is built and its walls are restored, no more taxes, tribute or duty will be paid, and eventually the royal revenues will suffer.[e] 14 Now since we are under obligation to the palace and it is not proper for us to see the king dishonored, we are sending this message to inform the king, 15 so that a search may be made in the archives of your predecessors. In these records you will find that this city is a rebellious city, troublesome to kings and provinces, a place with a long history of sedition. That is why this city was destroyed. 16 We inform the king that if this city is built and its walls are restored, you will be left with nothing in Trans-Euphrates. 17 The king sent this reply: To Rehum the commanding officer, Shimshai the secretary and the rest of their associates living in Samaria and elsewhere in Trans-Euphrates: Greetings. 18 The letter you sent us has been read and translated in my presence. 19 I issued an order and a search was made, and it was found that this city has a long history of revolt against kings and has been a place of rebellion and sedition. 20 Jerusalem has had powerful kings ruling over the whole of Trans-Euphrates, and taxes, tribute and duty were paid to them. 21 Now issue an order to these men to stop work, so that this city will not be rebuilt until I so order. 22 Be careful not to neglect this matter. Why let this threat grow, to the detriment of the royal interests? 23 As soon as the copy of the letter of King Artaxerxes was read to Rehum and Shimshai the secretary and their associates, they went immediately to the Jews in Jerusalem and compelled them by force to stop. 24 Thus the work on the house of God in Jerusalem came to a standstill until the second year of the reign of Darius king of Persia.See omnystudio.com/listener for privacy information.

Islington Baptist is a church for the Islington and wider Newcastle community sharing the life-changing message of Jesus. Our sermon / Bible teaching is a central part of our gatherings. Daniel 9:1-19In the first year of Darius son of Xerxes (a Mede by descent), who was made ruler over the Babylonian kingdom— 2 in the first year of his reign, I, Daniel, understood from the Scriptures, according to the word of the Lord given to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years. 3 So I turned to the Lord God and pleaded with him in prayer and petition, in fasting, and in sackcloth and ashes.4 I prayed to the Lord my God and confessed:“Lord, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments, 5 we have sinned and done wrong. We have been wicked and have rebelled; we have turned away from your commands and laws. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our ancestors, and to all the people of the land.7 “Lord, you are righteous, but this day we are covered with shame—the people of Judah and the inhabitants of Jerusalem and all Israel, both near and far, in all the countries where you have scattered us because of our unfaithfulness to you. 8 We and our kings, our princes and our ancestors are covered with shame, Lord, because we have sinned against you. 9 The Lord our God is merciful and forgiving, even though we have rebelled against him; 10 we have not obeyed the Lord our God or kept the laws he gave us through his servants the prophets. 11 All Israel has transgressed your law and turned away, refusing to obey you.“Therefore the curses and sworn judgments written in the Law of Moses, the servant of God, have been poured out on us, because we have sinned against you. 12 You have fulfilled the words spoken against us and against our rulers by bringing on us great disaster. Under the whole heaven nothing has ever been done like what has been done to Jerusalem. 13 Just as it is written in the Law of Moses, all this disaster has come on us, yet we have not sought the favor of the Lord our God by turning from our sins and giving attention to your truth. 14 The Lord did not hesitate to bring the disaster on us, for the Lord our God is righteous in everything he does; yet we have not obeyed him.15 “Now, Lord our God, who brought your people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned, we have done wrong. 16 Lord, in keeping with all your righteous acts, turn away your anger and your wrath from Jerusalem, your city, your holy hill. Our sins and the iniquities of our ancestors have made Jerusalem and your people an object of scorn to all those around us.17 “Now, our God, hear the prayers and petitions of your servant. For your sake, Lord, look with favor on your desolate sanctuary. 18 Give ear, our God, and hear; open your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy. 19 Lord, listen! Lord, forgive! Lord, hear and act! For your sake, my God, do not delay, because your city and your people bear your Name.”

In the immediate aftermath of the Battle of Salamis (480 BC), both the Greek city-states and the Persian Empire are left facing a critical question: what comes next?In this episode, we explore the tense and uncertain months that followed one of the most decisive naval battles in ancient history. While the Athenians celebrate their victory, they must also confront the reality that the war is far from over. Themistocles, ever the strategist, takes to the Aegean—seeking to punish those accused of medizing and to strengthen Athens' position among the Greek world.Meanwhile, the Persian king Xerxes I withdraws, leaving behind a powerful army under his cousin and general Mardonius. From central Greece, Mardonius prepares for the next phase of the conflict, as a fragile Hellenic coalition gathers at the Isthmus of Corinth—determined to defend the Peloponnese at all costs.But beneath the surface, political tensions, rivalries, and strategic disagreements threaten to fracture the Greek alliance.Will the Persians strike again?Or will they wait for Xerxes to return with an even greater force?*Contents:*00:00 Xerxes' Decision11:59 Themistocles the Cunning23:06  The Long and Deadly March Home30:27 Mardonius' Grand Strategy for Greece39:28 An Achaemenid-Athenian Alliance?!?55:45 Mardonius Marches on Athens Again01:00:55 The Honorable Men of Sparta!01:10:03 Thank You and PatronsSpecial thanks to *Farya Faraji* for the following musical compositions featured throughout the program: "Rise of Arsaces""Achaemenes""Mater""To Phrygia""Under Iranian Stars""In Pythagoras' Mind""Fratres""Aima""Legends of Sparta"Check out more of his work that spans across many countries, cultures and time periods: https://www.youtube.com/@faryafaraji.and.worldmusiciansYou can also find them on the albums:*Songs of Old Iran Vols. I & II**Voices of the Ancients Vols. I & II* Additional Music:Epidemic Sound"Pepper Seeds""Interstate 895" "A Glimmer of Hope""Can I Reach You""On the Lookout""Keeping up with the Tarahumaras""The Trustee""Zero Remorse""Dark Premonitions""Where Kings Walk""Checkmate""Deer Hunt"Support the show

Understanding that while the name of God does not appear anywhere in the book of Esther, He is actively at work; the divine providence that led to Xerxes' decision to dethrone his wife and marry Esther (from the “Even When You Don't See Him, He's There” series)Order this message on MP3 To support this ministry financially, visit: https://www.oneplace.com/donate/1213/29?v=20251111

Today we dive into the entire history of King Xerxes, his famous battles, his appearance in the Bible and other interesting topics…WELCOME TO History CAMP!

UOAK Presents Sekora Radio. Episode 162 with special guest Xerxes-K. ❖ Featured tracks & more on Spotify → link.sekoramusic.com/spotify ❖ ❖ SEKORA RADIO ❖ Listen on your favourite platform → radio.sekoramusic.com Download & subscribe on Apple Podcasts → bit.ly/sekoraradio Tracklist: 1. UOAK & Xerxes-K - Other Side 2. Somelee - If U Need 3. Xerxes-K - In This Atmosphere 4. Gai Barone - Classrooms 5. Trilucid - Let Go Of Your Pain 6. Dwelyr & Matrx - Dulcet 7. Eli & Fur - Strange 8. Supacooks - Skyfall 9. Jay Newman - Stay Here 10. Myon & Alissa Feudo - Moon 11. John Hayes & Elskavon - Looking West ❖ FOLLOW UOAK ❖ Spotify → uoak.fanlink.tv/spotify Apple Music → uoak.fanlink.tv/apple Soundcloud → @uoak Instagram → instagram.com/uoakmusic Youtube → youtube.com/uoakmelodic

“And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains.” That's what the Lord Jesus promised His disciples. How does His word, with support from fantastical fiction, help us prepare for armed conflicts across our real world? Episode sponsors The Star-Blessed by Angie Dickinson Realm Makers 2026 Conference & Expo The Hole-Man by Dan Daetz Above the Circle of Earth by E. Stephen Burnett Mission update New at Lorehaven: join the Lorehaven Authorship Subscribe free to get updates and join the Lorehaven Guild Quotes and notes The main relevant fact admitted by all parties is that war is very disagreeable. The main contention urged as fact by Pacifists would be that wars always do more harm than good. How is one to find out whether this is true? It belongs to a class of historical generalisations which involve a comparison between the actual consequences of some actual event and a consequence which might have followed if that event had not occurred. “Wars do no good” involves the proposition that if the Greeks had yielded to Xerxes and the Romans to Hannibal, the course of history ever since would have been perhaps better, but certainly no worse than it actually has been; that a Mediterranean world in which Carthaginian power succeeded Persian would have been at least as good and happy and as fruitful for all posterity as the actual Mediterranean world in which Roman power succeeded Greek. My point is not that such an opinion seems to me overwhelmingly improbable. My point is that both opinions are merely speculative; there is no conceivable way of convincing a man of either. C. S. Lewis, “Why Am I Not A Pacifist” 1. Great stories show us that war is hell. Answer to Stephen's earlier question: all great stories need conflict. Without any conflict, no fights, battles, war, sin, we'd have no story. (Side thought: without the Fall, fiction as we know it couldn't exist.) Yes, we do love stories that are so focused on war that the word is right in the title: Star Wars, World of Warcraft, Warhammer 40,000. But it's vital for stories to show conflict/war as somewhat realistic. People die and do not return. Wounds hurt. War-“glory” is fleeting. And of course, folks start or fight in wars for very corrupt reasons. 2. Stories also show wars can be necessary. God Himself, as Author of the Story, allowed/planned for conflict. The very existence of fiction reminds us conflict serves a purpose. Folks uncomfortable with war often find ways to like these stories. This might indicate that even they know conflict has some purpose. Few critics would reasonably dispute (by faithful in-universe terms) the justifiable causes of the Federation, Fremen, or Men of Gondor. Deep Christian traditions of “just war theory” often supports them. Villains have many motives, but often can be stopped only by force. 3. Best of all, stories help us long for peace. Having shown war as hell, but also necessary, stories can do more. The best ones remind us that all conflict and war is temporary. At our best, we as fans aren't mercenaries who live for the fight. We do want that redemptive, happy ending for heroes, already! … At least, until the next war-story reminding us that it's not yet. Most stories hold this happy end always out of reach, off the page. Others, chief among these the biblical Story, directly promise this. Com station Top question for listeners What are your favorite war-stories and why? Fans like Luke liked exploring pros/cons of adaptation: Our kids usually prefer books to their screen adaptations, but were very disappointed by the Mary Poppins books. The Disney adaptation took a lot of liberties, but it also made Poppins more likeable and wisely left out pagan elements of the story. Next on Fantastical Truth This month's Project Hail Mary film is being praised as a fresh, thrilling sci-fi take that is wholesome and sincere. As expected, we're seeing more fantastical fans cry out for stories that celebrate the human spirit. Why do we love these stories? And how do different fan trends, even across whole generations, keep swerving between positive portrayals and other stories that may be called “realistic” or else “cynical”?

  3. The debate shifts to the historical Nero, examining his legacy as both a builder and a man tormented by violent mistakes, including the murder of his mother. Germanicus notes that modern perceptions of Nero are often filtered through Victorian sentimentality or biased historical accounts. They compare contemporary leadership to a generational decline in Rome, moving from the magisterial balance of Augustus to progressively "weak" subsequent cohorts. Germanicus observes that the current emperor is too restless for the meditation required of a leader, which is visibly wearing him down. The speakers anticipate a period of chaos and renewal in America, similar to Rome's transition to the Flavian dynasty after Nero's suicide. The session concludes with a play about Xerxes' defeat, suggesting a similar "messenger of defeat" is currently heading toward Washington to report the failing war effort. (3)NORSEMEN

In 480 BC, at the narrow pass of Thermopylae, a vastly outnumbered Greek force prepares to face the advancing army of the Persian king Xerxes. At its head stands Leonidas, king of Sparta, ready to make a final stand that will become one of the most famous moments in ancient history.In this episode of The Ancients, Tristan Hughes is joined by Dr Andrew Bayliss to peel back the myth and uncover the real story of Leonidas. Tracing Leonidas's origins amid the turbulent politics of Sparta's Agiad dynasty to his denouement at the hot gates of Thermopylae, they explore Leonidas's journey to power, his dogged defiance against the Persians and what his story reveals about Spartan society, kingship and warfare at the height of the Greco-Persian Wars.Watch this episode on our YouTube channel: @TheAncientsPodcastMORE:Xerxes the Great: Listen on AppleListen on Spotify The Spartan Warrior:Listen on AppleListen on Spotify Presented by Tristan Hughes. Audio editor is Aidan Lonergan. The producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here:https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

CITR's 24 HOURS OF RADIO ART in a snack size format! Difficult music, harsh electronics, spoken word, cut-up/collage and general CRESPAN© weirdness. This afternoon's broadcast features INGEOS.ORG | AL MASSRIEEN | XERXES THE DARK | EMPUSAE / MARIS ANGUIS | AUTISTICI / DISTANT FIRES BURNING | CHRISTOPHE CLEBARD | ONE ARC DEGREE | DAVID SHEA | JAMES PLAYER | FOSTER NEVILLE | DAVID VELEZ | 747 | LUXUS VARTA | FRONT 242 | TROUM | RAPOON | RhaD | RYTIS MAŽULIS.

3. The final segment shifts to the history of political assassination, specifically the rivalry between Stalin and Trotsky. Stalin utilized state power and paranoia to exile and eventually murder Trotsky in Mexico with an ice pick, yet Trotsky remained a romantic icon for the Western left. Gaius and Germanicus apply this lesson to the 21st century, arguing that the attempted "decapitation" of Iranian leadershiphas backfired. Instead of ending the regime, the strike has renewed the Islamic Republic's "lease on life,"much like the Nazi invasion inadvertently strengthened the Soviet Union. The debate concludes as the hosts prepare to watch Aeschylus's play, *The Persians*, which depicts the defeat of Xerxes. They reflect on the "tragic irony" of the current war: the US sought to eliminate a threat but instead unified its enemies and wrecked the global economy through $120 oil. (3)1945 YALTA

Pastor Russell Johnson launched the book of Nehemiah, beginning with chapter 1. Pastor Russell set the historical context by explaining that Nehemiah's account picks up thirteen years after Ezra's arrival in Jerusalem, in the twentieth year of Artaxerxes I (445 BC) — a king whose own father, Xerxes, had been assassinated in his bedchamber by a court attendant. When Nehemiah's brother Hanani arrived from Judah with news that "the remnant there in the province who survived the captivity are in great distress and reproach, and the wall of Jerusalem is broken down and its gates are burned with fire," Nehemiah's response was remarkable: he "sat down and wept and mourned for days." Pastor Russell challenged the modern assumption that emotional detachment equals strength, pointing out that "Jeremiah wept. Jesus wept over Jerusalem. Paul wept over the churches. And now Nehemiah weeps over a people he hasn't seen, in a city he only grew up hearing stories about." He walked through Nehemiah's four-month prayer — from Chislev to Nisan — showing how Nehemiah prayed the truth about God ("great and awesome...scary and dependable"), prayed the truth about himself by identifying with his people's sin rather than claiming personal exemption, prayed the promises of Scripture back to God from Deuteronomy 30, and finally prayed about his "one big thing" — asking God for favor before the most powerful king on earth. Pastor Russell highlighted that Nehemiah's prayer was not demanding of God but was a reminder to himself of what God had already committed to do. He concluded with the quiet revelation at the chapter's end — "Now I was the cupbearer to the king" — showing that God had been positioning Nehemiah for years, and that his comfort was never the point: "When the call came, Nehemiah was willing to trade his security for a dangerous mission on behalf of people he had never met, in a city he had never seen, because they were God's people, and that was enough."

When Luke records Jesus commanding the Twelve to take nothing for the journey, neither staff, nor bag, nor bread, nor money, he activates a deliberate stripping that recalls the scriptural logic of exile as exposure. The Hebrew root ג-ל-ה (gimel-lamed-heh) can function as “to uncover” or, by extension, “to go into exile,” linking displacement with nakedness in the prophetic texts themselves. There, exile is repeatedly portrayed as being uncovered, stripped naked, and shamed before the nations. Nakedness is not merely physical but signals dispossession and removal from the land. In Luke 8, the Gerasene demoniac embodies this condition, naked, outside the city among the tombs, cut off from communal and tribal life, a living figure of exposure in exile. When Jesus restores him, he is clothed and seated in his right mind, and he is commanded to return home to bear fruit as a witness, with nothing in hand but the knowledge of his sins and the command of God. Immediately afterward, in Luke 9, Jesus sends the Twelve out divested of staff and supplies, stripped of institutional and tribal supports, and of any authority derived from them. Though not naked in body, they are stripped of the signs of power, protection, affiliation, and provision. Both the demoniac and the Twelve thus reflect the same scriptural function: exile as nakedness, and exposure out in the open as the precondition of restoration for mission.ῥάβδος (rhabdos) / מ-ט-ה (mem-ṭet-heh)Staff; tribe, delegated power. From the triliteral root נ-ט-ה (nun-ṭet-heh), to stretch out, to extend, to incline.“And you shall take in your hand this staff [מַטֶּה (maṭṭeh)] with which you shall do the signs.” (Exodus 4:17)The staff represents what is stretched out. In Exodus, it symbolizes the instrument through which delegated authority operates, acting as an extended hand. In Numbers 17, each leader brings his staff, which denotes his tribe. Extension here signifies lineage: what is stretched out becomes a branch, and that branch becomes a tribe. Thus, the rod is not just wood but a visible symbol of authority and continuity, indicating the ordered descent and delegated power.ῥάβδος (rhabdos) / ש-ב-ט (šin-bet-ṭet)Rod, scepter, tribe. From the triliteral root ש-ב-ט (šin-bet-ṭet), associated with striking and ruling.“You shall break them with a rod [בְּשֵׁבֶט (be-šebeṭ)] of iron.” (Psalm 2:9)The rod is the instrument of rule. It disciplines, enforces, and governs. In Proverbs, it corrects; in Isaiah, it becomes the rod of divine anger; in royal psalms, it signifies sovereign authority. The same word names a tribe, linking governance with structure. The rod is therefore not merely a stick but embodied jurisdiction, the visible sign of judicial and royal power.ῥάβδος (rhabdos) / ק-ל-ל (qof-lamed-lamed)Rod; stick; branch, to be light, slight.“And the Philistine said to David, ‘Am I a dog, that you come to me with sticks [בַּמַּקְלוֹת (ba-maqqelot)]?'” (1 Samuel 17:43)This rod belongs to the field, not the throne. It is the shepherd's implement, the ordinary support of the traveler. In Genesis 30 Jacob uses rods in the tending of flocks; in Samuel David carries them into battle as a shepherd confronting a warrior. The stick here signifies pastoral presence rather than institutional authority. It is wood in the hand of the lowly, not the emblem of a court.ῥάβδος (rhabdos) / ש-ע-ן (šin-ʿayin-nun)Staff of support. From the verbal root ש-ע-ן (šin-ʿayin-nun), to lean upon, to rely.“Behold, you are trusting in Egypt, that broken staff [מִשְׁעֶנֶת (mišʿenet)] of reed.” (Isaiah 36:6)The staff here is what one leans upon. It represents reliance, alliance, and structural backing. When it breaks, dependence collapses, and the individual who is leaning on it falls. The rod becomes a metaphor for political trust and misplaced confidence. It is not an instrument of striking but of support, the symbol of that upon which stability rests.ῥάβδος (rhabdos) / שַׁרְבִיט (šarbiṭ)Scepter; royal staff. Likely a Persian (modern-day Iran) loanword associated with imperial authority.“If the king holds out the golden scepter [שַׁרְבִיט (šarbiṭ)] that is in his hand, he shall live.” (Esther 4:11)In Esther, the rod is sovereignty compressed into a single gesture. Life and death depend on whether it is extended. It is not the shepherd's staff, not the tribal symbol, not the rod of discipline. It is ceremonial kingship embodied in gold. The scepter draws the line between execution and mercy, exclusion and acceptance. Authority is visible, concentrated in the king's hand.But does the king's own life ultimately matter? A wise leader knows that his life is of little value because it does not belong to him. As Jesus commands, the sign of God is neither the owner, the support, nor the strength of God's many peoples. There is no god but God. Scripture repeatedly shows, through Persian rulers like Cyrus and Xerxes, that real control belongs neither to Israel, nor to the king, nor to the empire. Sovereignty belongs to God alone, who governs history itself, directing kings as easily as he directs the sun and the moon, according to his plan.πήρα (pera)Shepherd's bag.“And he took his staff [τὴν ῥάβδον (ten rabdon)] in his hand and chose for himself five smooth stones from the brook and put them in the shepherd's bag [εἰς τὴν πήραν τὴν ποιμενικήν (eis ten peran ten poimeniken)]…” (1 Samuel 17:40 LXX)David advances toward Goliath carrying two things: the rabdos (ῥάβδος) and the pera (πήρα). The rabdos is the shepherd's staff, the maqel (מַקֵל), a rod in the hand of one who tends flocks. The pera is the shepherd's satchel, the container of stones and the place of stored provision. One extends the arm; the other holds what sustains the strike. This is the only occurrence of pera (πήρα) in the Septuagint.The five stones evoke Torah, the Five Books. Their smoothness carries the root ח-ל-ק (ḥet-lamed-qof) / ح-ل-ق (ḥāʾ-lām-qāf). In Hebrew, ḥalaq is to divide, to apportion, to allot. In Arabic, ḥalaqa is to shave, to make smooth, to strip bare. These are not separate functions. To smooth a stone is to shape it by removal. To allot land is to cut it from the whole. The triliteral holds division and preparation together.The brook itself sharpens the resonance. Naḥal (נַחַל), from the root נ־ח־ל (nun-ḥet-lamed) / ن-ح-ل (nūn-ḥāʾ-lām), in Hebrew is a wadi, a seasonal stream. But the same consonants in both languages yield naḥalah (נַחֲלָה), naḥala (نَحَلَ) / niḥla (نِحْلَة) inheritance, endowment, gift, or allotted possession. Water and land converge in the root. David reaches into the stream and draws out inheritance. Surat al-Naḥl سورة النحل refers to “The Bee,” an animal associated with provision, honey, and divinely guided producti...

FULL STREAM### March 2: Outbreak of War and Regional Volatility (1)XERXES I OF PERSIAHeadline: The Fog of War Descends Following US-Israeli Strikes on Iran (2)Summary: This file covers the chaotic initial hours of the war with Iranfollowing significant US and Israeli military strikes. Host John Batchelor and guests analyze the "long war" perspective, noting that while President Trump anticipates a conflict lasting four to five weeks, significant concerns exist regarding the absence of a ground game for regime change. The conflict has caused immediate global economic shockwaves, with oil and natural gas prices spiking as Qatari and Saudi energy production faces Iranian missile and drone threats. Reports of "friendly fire" emerge from Kuwait, where three American F-15s were downed by allied air defenses. Simultaneously, an "open war" has erupted on the Afghanistan-Pakistan border, as Pakistan launches air strikes against the Taliban, claiming to have killed their supreme leader. Inside Iran, thousands of young people are reportedly taking to the streets to support the regime's collapse. (3)Guest(s): Bill Roggio (Foundation for the Defense of Democracies), Husain Haqqani (Former Pakistan Ambassador to the US), Jonathan Syeh (Foundation for the Defense of Democracies). (4)

Thu, Feb 26 4:50 AM → 6:46 AM House fire at 10417 Xerxes Ave S Radio Systems: - ARMER - Hennepin East

The discovery of opium residues in an Egyptian alabaster jar with the Achaemenid king Xerxes' name on it has us wondering. How stoned were they in the past? Was that why the jar ended up at Yale? Talk about a legacy admission!

The boys drink and review Crowhill's latest homebrew then discuss Iran. Persia was one of the first great empires. At times it stretched from Libya in the west, into India and the stans in the east, and stretched into the Slavic countries in the north. Some of the notable names are Cyrus, Darius, and Xerxes. Isaiah mentioned Cyrus as God's chosen but took a jab at Zoroastrianism in the process. Persian dominance came to an end in waves. First, Alexander the Great conquered them, then Islam came along and caused a bloody mess, then the Mongols invaded and slaughtered so many Persians that the population didn't recover until the mid 20th century. In more recent times, Iran was a very modern, pro-western country. Americans tend to think of Iran as a country full of screaming lunatics, but that's not true. It's not a particularly Muslim country. Mosque attendance is very low. But somehow that lunatic Ayatollah Khomeini was able to take over and the country has been under the thumb of crazies for decades. That might end soon. Protests against the oppressive regime have increased, and Donald Trump seems inclined to put an end to the rule of the mullahs. At the end of the show, the boys make some predictions about what comes next. We'll see.

IntroductionEsther chapter 4 places Esther at the crossroads moment. Esthder must choose between self-preservation and trusting the Lord. This book and the heros of this book have been operating "in the gray.” God's providence works subtly beneath the surface through flawed characters (described as God's "B team"). A central tension revolves around whether Esther will act as queen of Persia to protect herself, or as a Jewish woman to save her people from genocide. The real issue is whether the Lord will triumph through the seed of the woman or has the seed of the serpent triumphed? Can God triumph through his B team? Mordecai's Reaction: Public Mourning or Strategic ManipulationWhen Mordecai learns of Haman's decree to exterminate the Jews, he tears his clothes, puts on sackcloth and ashes, and publicly mourns. This is a universal cultural sign of lament and distress. This follows Haman's manipulation of King Xerxes (who was known to be easily influenced by advisors) to obtain the king's signet ring and issue an edict that would allow anyone to turn in Jewish neighbors, receive their property. This decree will not impact the empire since Haman paid approximately 60% of the tax revenue into the treasury. There are two ways that we can vieww Mordecai's dramatic display. First, Historical precedent shows that Xerxes' father Darius once granted audience to someone carrying on publicly in sackcloth, which suggests Mordecai may be attempting the same strategy. Is Mordacai trying to gain audience by the king's invitation? Xerxes surrounded himself with guards carrying axes who would immediately dispatch anyone who interrupted the king without permissionThe other view is that this echoes the prophet Joel 2:12, where mourning leads to repentance and divine intervention. Mordecai knows the exact details of Haman's back-room deal, including the precise sum of money involved, which demonstrates his deep connections but also his detachment because he apparently didn't receive a copy of the edict initially.We can see the bigger story that the conflict between Mordecai (tied to King Saul's line) and Haman (tied to the Amalekite king Agag) may represent either a long historical grudge on an earthly level. However, we know the more significant cosmic battle between the seed of the woman and the seed of the serpent. The reality is that Mordacai's motivations are unclear. We know that the Lord is working out his plan despite his B team. Esther's Reaction and Mordecai's Interaction: From Ignorance to UltimatumEsther's initial response reveals how sheltered and detached she is from both her people and the crisis at hand. When young women from the harem report Mordecai's distress, she doesn't immediately think of a spiritual or political catastrophe. She is so out of touch that she thinks it's a wardrobe problem and sends him new clothes. This humorous yet tragic detail shows a queen who should be defending her people but lacks awareness of their plight, having never received the decree herself. When the eunuch Hathach brings her a copy of the edict and explains everything, Esther's response is equally telling: she explains that she cannot help because the king hasn't called for her in 30 days. This is a big problem because anyone who approaches the king uninvited faces death unless the king extends his golden scepter. Esther is not immune or protected from this threat. Mordecai's response is brutally pragmatic: he tells her not to think she'll escape death just because she's in the king's palace. The young women in the harem know about her connection to Mordecai, and any one of them, desiring the queen's position for herself, could expose Esther's Jewish identity to the king. Once Haman begins executing Jews in eleven months, the connection will be made, and Esther will likely be executed as a dramatic example. Mordecai's crucial statement uses language rich with biblical echoes. He speaks of "relief" (sharing the same Hebrew root as "spirit") and "deliverance" (echoing the Exodus theme), subtly reminding Esther that ultimate salvation comes from the Lord's Spirit, not worldly comfort. His famous question,” Who knows whether you have not come to the kingdom for such a time as this?" Suggests either a genuine recognition of God's providence or a final manipulative appeal, leaving readers in the interpretive gray area that characterizes the entire book. However, his subtle echo assures us that as God protected and delivered his people in a foreign land, so he can protect them again. Esther's Orders: The Fast and the Decision to ActIn the most shocking turn of the story, Esther finally takes decisive action. She is no longer advised and instructed. Now she acts as queen. Up to this point, she has been entirely passive. She enters the beauty contest at Mordecai's command. She wins because she followed the eunuch's coaching. She is willing to compromise who she is as the Lord's child. Now she orders a fast, calling all Jews throughout the empire (from India to Ethiopia) to fast for three days. She is not doing this just for her people, but even the women of the harem. This fast has multiple layers of significance and ambiguity. On one hand, it could be interpreted as Esther wanting to be protected. The fast is not really for the Lord to take notice of their predicament. On the other hand, it can be read as genuine faith. Esther may recognize that she is at the mercy of God, not the king. She desires her people to cry out to God. The inclusion of the harem women in the fast is particularly strategic and risky: the king had ensured the women in the beauty contest were well-fed to project power, wealth, and prestige. If these women do not meet the king's demands, he will likely deal with the culprit.Esther's public call for all Jews to fast essentially confirms what Haman said in his decree—that the Jews are a self-willed people who won't simply comply with the empire's orders. These are people who will call out to their God. This act unites both the pious Jews who returned to rebuild the temple and those scattered throughout the empire in a common cause. Esther states, “If I perish, I perish.” This could be read as fatalism or as faith. We take comfort that she moves from being a passive, coached contestant to being a woman who acts on behalf of her people and potentially honors her God. She is willing to do this even at the cost of her own life. The speaker notes this doesn't end well for assertive women in this kingdom (referencing Vashti), leaving the narrative with a cliffhanger about whether the seed of the woman will triumph or the seed of the serpent will prevail.ConclusionCan God triumph through his B team? This is the question. We see that Esther faces a clear choice: protect herself through self-preservation by denying Mordecai and hoping to escape notice, or rise up in her position of authority to prevent genocide and serve God's people.The answer is not clear. Mordecai could be manipulating to gain an audience with the king. He could be manipulating Esther as well to act. Esther could simply be making a desperate final attempt. The reality is, we are reminded that we can lose sight of our heavenly identity. The subtle biblical echoes (references to spirit, deliverance, and the Exodus) suggest something deeper is happening. We, too, are an audience that lives in this present age, and we can lose sight of God. The Lord is a shield and defender for Abraham. He is the same for us today. The ultimate assurance comes through Christ's resurrection. He did not fail as the disciples suspected, but the Gospel promise is beyond our comprehension. We are called to live under the sun for God's honor and glory as His redeemed people, trusting His providence even when circumstances seem hopeless. Let us take comfort that our Lord is working even when he seems so silent. Yes, the Lord can certainly work even with his B team. Let that comfort us to strive in Christ, as we walk by faith in His Spirit.

IntroductionThe Book of Esther presents characters driven by passion rather than clear devotion to God, much like Samson. The narrative tension goes deeper than simply replacing Queen Vashti. The real challenge is whether God can fulfill his redemptive promise. God promised in Genesis 15, "I am your shield and defender." Abram is to have his confidence in God alone. Now the book of Esther recalls for us that God's people face potential annihilation in a foreign land where He seems silent. The central question emerges: Has God forsaken His redemptive promise? Can the Lord truly defend His people when everything appears lost and in turmoil?Potential Promotion (Esther 2:19-23)The Persian king parades young maidens through the city as a brutal reminder of his absolute power. He owns everything, and no one owns anything, not even their own children. Esther maintains her secret Jewish identity, remaining silent and compliant by Mordecai's request. When Mordecai discovers and reports a plot to assassinate the king he reports it through Esther. He expects a handsome reward, as was customary in Persian culture. Instead, he receives nothing. The conspirators face brutal execution, demonstrating the king's harsh rule. This happens while Mordecai is left unrewarded despite saving the king's life. Act One concludes with a sobering reality: the empire is in the king's control. The question still lingers, “Who is the King of kings and Lord of lords?” Is it God who claims to be a shield and defender, or is it Xerxes?An Old Grudge Manifests (Esther 3:1-6)A new character enters the scene: Haman the Agagite, descendant of Agag, the Amalekite king whom Saul failed to destroy in 1 Samuel 15. This represents an ancient enmity stretching back to Exodus 17, where God decreed that the Amalekites would be put down as the serpent seed. Haman's very existence challenges God's credibility and promises because it testifies that this line is thriving. When Haman is promoted, it is the king's order that all must bow to him. Mordecai refuses, and he eventually reveals his Jewish identity. He does not identify as Saul's descendant, but a Jew. Now we are seeing that this man is not Marduk's follower, but he is bearing the fruit of following our Lord. Hamaan is upset by Mordecai failing to bow to him. Rather than simply killing Mordecai, which would appear petty, Haman devises a more sinister plan: genocide against all the Jews. This sets up the book's central tension. This is the real tension. Can God really trample the serpent seed? It appears to the human eye that God has failed. History's Tragic Reversal (Esther 3:7-15)Haman casts lots (pur) to determine the timing of his genocide. This sets up a tension in the narrative. Now, there is a deadline. Hamaan will destroy the Jews in 11 months. This means that God has less than a year to act on His promises. The tension increases. Hamaan is a master manipulator. He starts with the truth that there are people who are scattered. He then waters down the truth to a half-truth that they have their own laws. Then he drops the ultimate lie by telling the king they will not comply. Xerxes does not like self-willed people. Mordacai knows that this king likes wealth. We have seen the king parade. He even offers to compensate the kingdom for lost tax revenue. He offers about 60% of the kingdom's revenue with 10,000 talents of silver. The king gives Haman his signet ring, granting him complete authority to issue royal decrees. The decree goes out: all Jews will be destroyed, with plunder offered as motivation for neighbors to betray neighbors. While the city itself is confused by this decision, the decree stands as imperial law. The central question crystallizes: Can God protect His people? Will man's decree override God's decree? The serpent appears to have triumphed.CONCLUSIONDespite the dire circumstances, the conclusion offers profound hope. God remains a "shield and defender" even when silent. Mordecai's identification as a Jew. He is not merely as a descendant of Saul. This suggests that God is still at work in the midst of his people. The Lord has 11 months to act, and His promises do not fall flat.The book of Esther encourages us with a powerful truth: if God can work through His "B team,' We think of imperfect people like Esther and Mordecai, and still be triumphant, how much more will God work in the midst of us as we cling to Him? We don't need SEAL Team Six; God accomplishes His purposes through unlikely means. The great irony: Haman will not carry out his genocide, but the Lord will carry out what He said He would do, triumphing over the serpent's seed despite all opposition. Just as Christ's greatest victory came through the apparent defeat of the cross, ending in resurrection and ascension, God's eternal decrees will never be annulled. Let us find our identity in Christ and trust that the Lord is at work even when He seems silent.

He is one of the most famous rulers of the ancient world, remembered for leading a vast Persian invasion of Greece. Yet Xerxes the Great was far more than just a battlefield king.In this episode of The Ancients, Tristan Hughes is joined by friend of the show Professor Lloyd Llewellyn-Jones to explore the life and reign of the Persias most revered king who ruled the largest empire the world had yet seen. From his royal upbringing and court politics to religion, monumental building projects and imperial power, this episode goes beyond Greek battle narratives to uncover who Xerxes really was — and how the Achaemenid empire functioned at the height of his power.MOREDarius the Great: Persian King of KingsListen on AppleListen on SpotifyThe Persian Wars: Xerxes, Thermopylae and SalamisListen on AppleListen on SpotifyWatch this episode on our NEW YouTube channel: @TheAncientsPodcastPresented by Tristan Hughes. Audio editor is Aidan Lonergan. The producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here:https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

Persian Paradigms in Early Modern English Drama examines the concept of early modern globality and the development of European toleration discourse through English representations of Persian monarchs and Persianate conceptions of hospitality as paradigms of interreligious and intercultural hospitality for early modern and Shakespearean drama. English playwrights depict Persia and its legendary monarchs, such as Cyrus the Great, Xerxes, and Darius, as alternative figures of cosmopolitanism in the period. By focusing on an archive of plays of Persia staged between 1561 and 1696 in conversation with Shakespeare's works, European peace proposals, legislative acts of toleration, and global traditions of hospitality found in Zoroastrianism, Islam, and the Judeo-Christian traditions, this book pioneers an interdisciplinary methodology, introduces Persianate conceptual lenses for literary analysis of English literature, and constructs capacities to imagine multiple globalities existing in early modernity through a spectrum of imagined and lived experiences on stage and on the ground. Sheiba Kian Kaufman is an Assistant Professor of English at Saddleback College and Lecturer at the University of California, Irvine. She is the author of articles on Shakespeare, Persia, and early modern English drama. She has received fellowships from the UCLA Center for 17th-and 18th Century Studies, Clark Library, the UCI Samuel Jordan Center for Persian Studies and Culture, the UCI Center in Law, Society, and Culture, Somerville College, Oxford, and the American Association of University Women. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Persian Paradigms in Early Modern English Drama examines the concept of early modern globality and the development of European toleration discourse through English representations of Persian monarchs and Persianate conceptions of hospitality as paradigms of interreligious and intercultural hospitality for early modern and Shakespearean drama. English playwrights depict Persia and its legendary monarchs, such as Cyrus the Great, Xerxes, and Darius, as alternative figures of cosmopolitanism in the period. By focusing on an archive of plays of Persia staged between 1561 and 1696 in conversation with Shakespeare's works, European peace proposals, legislative acts of toleration, and global traditions of hospitality found in Zoroastrianism, Islam, and the Judeo-Christian traditions, this book pioneers an interdisciplinary methodology, introduces Persianate conceptual lenses for literary analysis of English literature, and constructs capacities to imagine multiple globalities existing in early modernity through a spectrum of imagined and lived experiences on stage and on the ground. Sheiba Kian Kaufman is an Assistant Professor of English at Saddleback College and Lecturer at the University of California, Irvine. She is the author of articles on Shakespeare, Persia, and early modern English drama. She has received fellowships from the UCLA Center for 17th-and 18th Century Studies, Clark Library, the UCI Samuel Jordan Center for Persian Studies and Culture, the UCI Center in Law, Society, and Culture, Somerville College, Oxford, and the American Association of University Women. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Persian Paradigms in Early Modern English Drama examines the concept of early modern globality and the development of European toleration discourse through English representations of Persian monarchs and Persianate conceptions of hospitality as paradigms of interreligious and intercultural hospitality for early modern and Shakespearean drama. English playwrights depict Persia and its legendary monarchs, such as Cyrus the Great, Xerxes, and Darius, as alternative figures of cosmopolitanism in the period. By focusing on an archive of plays of Persia staged between 1561 and 1696 in conversation with Shakespeare's works, European peace proposals, legislative acts of toleration, and global traditions of hospitality found in Zoroastrianism, Islam, and the Judeo-Christian traditions, this book pioneers an interdisciplinary methodology, introduces Persianate conceptual lenses for literary analysis of English literature, and constructs capacities to imagine multiple globalities existing in early modernity through a spectrum of imagined and lived experiences on stage and on the ground. Sheiba Kian Kaufman is an Assistant Professor of English at Saddleback College and Lecturer at the University of California, Irvine. She is the author of articles on Shakespeare, Persia, and early modern English drama. She has received fellowships from the UCLA Center for 17th-and 18th Century Studies, Clark Library, the UCI Samuel Jordan Center for Persian Studies and Culture, the UCI Center in Law, Society, and Culture, Somerville College, Oxford, and the American Association of University Women. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Persian Paradigms in Early Modern English Drama examines the concept of early modern globality and the development of European toleration discourse through English representations of Persian monarchs and Persianate conceptions of hospitality as paradigms of interreligious and intercultural hospitality for early modern and Shakespearean drama. English playwrights depict Persia and its legendary monarchs, such as Cyrus the Great, Xerxes, and Darius, as alternative figures of cosmopolitanism in the period. By focusing on an archive of plays of Persia staged between 1561 and 1696 in conversation with Shakespeare's works, European peace proposals, legislative acts of toleration, and global traditions of hospitality found in Zoroastrianism, Islam, and the Judeo-Christian traditions, this book pioneers an interdisciplinary methodology, introduces Persianate conceptual lenses for literary analysis of English literature, and constructs capacities to imagine multiple globalities existing in early modernity through a spectrum of imagined and lived experiences on stage and on the ground. Sheiba Kian Kaufman is an Assistant Professor of English at Saddleback College and Lecturer at the University of California, Irvine. She is the author of articles on Shakespeare, Persia, and early modern English drama. She has received fellowships from the UCLA Center for 17th-and 18th Century Studies, Clark Library, the UCI Samuel Jordan Center for Persian Studies and Culture, the UCI Center in Law, Society, and Culture, Somerville College, Oxford, and the American Association of University Women. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Persian Paradigms in Early Modern English Drama examines the concept of early modern globality and the development of European toleration discourse through English representations of Persian monarchs and Persianate conceptions of hospitality as paradigms of interreligious and intercultural hospitality for early modern and Shakespearean drama. English playwrights depict Persia and its legendary monarchs, such as Cyrus the Great, Xerxes, and Darius, as alternative figures of cosmopolitanism in the period. By focusing on an archive of plays of Persia staged between 1561 and 1696 in conversation with Shakespeare's works, European peace proposals, legislative acts of toleration, and global traditions of hospitality found in Zoroastrianism, Islam, and the Judeo-Christian traditions, this book pioneers an interdisciplinary methodology, introduces Persianate conceptual lenses for literary analysis of English literature, and constructs capacities to imagine multiple globalities existing in early modernity through a spectrum of imagined and lived experiences on stage and on the ground. Sheiba Kian Kaufman is an Assistant Professor of English at Saddleback College and Lecturer at the University of California, Irvine. She is the author of articles on Shakespeare, Persia, and early modern English drama. She has received fellowships from the UCLA Center for 17th-and 18th Century Studies, Clark Library, the UCI Samuel Jordan Center for Persian Studies and Culture, the UCI Center in Law, Society, and Culture, Somerville College, Oxford, and the American Association of University Women. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. 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

Persian Paradigms in Early Modern English Drama examines the concept of early modern globality and the development of European toleration discourse through English representations of Persian monarchs and Persianate conceptions of hospitality as paradigms of interreligious and intercultural hospitality for early modern and Shakespearean drama. English playwrights depict Persia and its legendary monarchs, such as Cyrus the Great, Xerxes, and Darius, as alternative figures of cosmopolitanism in the period. By focusing on an archive of plays of Persia staged between 1561 and 1696 in conversation with Shakespeare's works, European peace proposals, legislative acts of toleration, and global traditions of hospitality found in Zoroastrianism, Islam, and the Judeo-Christian traditions, this book pioneers an interdisciplinary methodology, introduces Persianate conceptual lenses for literary analysis of English literature, and constructs capacities to imagine multiple globalities existing in early modernity through a spectrum of imagined and lived experiences on stage and on the ground. Sheiba Kian Kaufman is an Assistant Professor of English at Saddleback College and Lecturer at the University of California, Irvine. She is the author of articles on Shakespeare, Persia, and early modern English drama. She has received fellowships from the UCLA Center for 17th-and 18th Century Studies, Clark Library, the UCI Samuel Jordan Center for Persian Studies and Culture, the UCI Center in Law, Society, and Culture, Somerville College, Oxford, and the American Association of University Women. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Persian Paradigms in Early Modern English Drama examines the concept of early modern globality and the development of European toleration discourse through English representations of Persian monarchs and Persianate conceptions of hospitality as paradigms of interreligious and intercultural hospitality for early modern and Shakespearean drama. English playwrights depict Persia and its legendary monarchs, such as Cyrus the Great, Xerxes, and Darius, as alternative figures of cosmopolitanism in the period. By focusing on an archive of plays of Persia staged between 1561 and 1696 in conversation with Shakespeare's works, European peace proposals, legislative acts of toleration, and global traditions of hospitality found in Zoroastrianism, Islam, and the Judeo-Christian traditions, this book pioneers an interdisciplinary methodology, introduces Persianate conceptual lenses for literary analysis of English literature, and constructs capacities to imagine multiple globalities existing in early modernity through a spectrum of imagined and lived experiences on stage and on the ground. Sheiba Kian Kaufman is an Assistant Professor of English at Saddleback College and Lecturer at the University of California, Irvine. She is the author of articles on Shakespeare, Persia, and early modern English drama. She has received fellowships from the UCLA Center for 17th-and 18th Century Studies, Clark Library, the UCI Samuel Jordan Center for Persian Studies and Culture, the UCI Center in Law, Society, and Culture, Somerville College, Oxford, and the American Association of University Women. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices

#top .av-special-heading.av-gs9o3p-a443d9b06c7f20b971d6f355b070045a{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-a443d9b06c7f20b971d6f355b070045a .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-a443d9b06c7f20b971d6f355b070045a .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 17Daniel 11:2-20 LISTEN HERE Through My Bible – December 17 Daniel 11:2-20 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1217db.mp3 See series: Through My Bible Daniel 11 The Messenger Reveals Future Battles [1] Xerxes of Persia [2] 2 Now I will tell you the truth: Look, three more kings will arise for Persia. Then the fourth one will gain great riches, more than anyone else. As he becomes strong through his riches, he will stir everyone up against the kingdom of Greece. Alexander the Great [3] 3 A warrior king will arise. He will rule a great dominion and will do as he pleases. 4 But as he rises, his kingdom will be broken and be divided to the four winds of heaven, but it will not be passed on to his descendants. It will not be ruled with the same ruling power with which he ruled, because his kingdom will be uprooted and given to others besides these. The Ptolemies Versus the Seleucids [4] 5 The King of the South will become strong, but one of his commanders will become stronger than he and rule a dominion greater than his. [5] 6 After some years, they will make an alliance. The daughter of the King of the South will come to the King of the North and make a fair agreement. However, she will not keep the strength of her arm, and he and his arm [6] will not endure. She will be given up—she and those who brought her, the one who fathered her, [7] and the one who strengthened her during these times. [8] 7 But one who is a branch from her root will arise in his place. [9] He will come against the army and come into the fortress of the King of the North. He will make war with them and win. 8 He will also take their gods captive to Egypt with their cast images and with their valuable silver and gold vessels. For some years he will leave the King of the North alone. 9 But the King of the North will come into the kingdom of the King of the South. Then he will return to his own land. 10 His sons [10] will stir themselves up and will gather a huge force of many armies, which will keep coming like an overflowing flood. They will stir themselves up again as far as his fortress. [11] 11 The King of the South will be enraged. He will go out and fight with the King of the North. The King of the North will raise up a great army, but the army will be handed over to the King of the South. 12 When the King of the North's army is swept away, and the King of the South becomes arrogant, though he will cause tens of thousands to fall, he will not win. [12] Antiochus the Great 13 The King of the North will again raise an army, which will be greater than the first army, and after some years he will keep coming with a great army and many supplies. 14 In those times, many will rise up against the King of the South. Violent men from your own people will lift themselves up in fulfillment of this vision, but they will fail. 15 The King of the North will come and build siege works and capture a fortified city. The forces of the south will not stand, not even its best troops, because they will have no strength to stand. 16 The one who comes against him [13] will do as he pleases, and no one will stand in his way. He will stand in the beautiful land, [14] and it will be completely in his power. 17 He will be determined to come with the power of his entire kingdom and to bring a treaty with him, which he will enforce. He will give his daughter to the King of the South in marriage in order to destroy the southern kingdom. But his plan will not succeed or turn out to his advantage. 18 He will focus his attack on the coastlands and capture many. However, a commander will put an end to his insolence. Moreover, he will make him pay for his insolence. 19 Then the King of the North will turn his face toward the fortresses of his land. He will stumble and fall and not be found. [15] 20 Then one will arise in his place who will send an oppressive tax collector for the glory of his kingdom. However, in a few days he will be broken, but not in anger or battle. Footnotes Daniel 11:2 This prophecy, which continues into chapter 12, extends from Daniel's time till the end of the world. Understanding this chapter requires considerable knowledge of history, so the EHV includes more footnotes here than it usually does. For more information, consult commentaries and study Bibles. Daniel 11:2 Esther's husband Xerxes led a huge expedition against Greece that ended in failure in 480 bc. Daniel 11:3 Alexander of Macedon very quickly built up a great empire that stretched from Greece to India, about 330 years before Christ. Daniel 11:5 This is both one of the most amazing prophecies and one of the most difficult. Daniel, who lived in the 6th century bc, foretells in great detail events that happen from about 330 bc to 150 bc. The Ptolemies of Egypt and the Seleucids of Syria were two of the dynasties that succeeded Alexander. The Jews got caught in the middle of the conflict between them, and this led to a great persecution of the Jews. Consult commentaries and study Bibles for more details on this very complicated history. Daniel 11:5 The King of the South is Ptolemy of Egypt and his successors. The King of the North is Seleucus, a subordinate of Ptolemy who gained power in Syria, and his successors. Daniel 11:6 Variant seed, that is, descendant. The words for arm and seed look very much alike in Hebrew. Daniel 11:6 Variant her child Daniel 11:6 The kings are Ptolemy II and Antiochus II. The daughter of Ptolemy is Bernice, who was married to Antiochus. Antiochus eventually divorced Bernice and remarried his former wife Laodice, who then poisoned Antiochus, killed Bernice, and installed her own son as Seleucus II. Daniel 11:7 Bernice's brother, Ptolemy III, warred against Seleucus II. Daniel 11:10 The sons of Seleucus II were Seleucus III and Antiochus III the Great. They fought against the Ptolemies. Daniel 11:10 The line of thought in this verse is difficult to follow. Daniel 11:12 This King of the South is Ptolemy IV. Daniel 11:16 That is, the King of the North, who comes against the King of the South Daniel 11:16 That is, Israel Daniel 11:19 Antiochus the Great had success against both Egypt and Greece, but his plans were frustrated by the intervention of the Romans. It was at this time that Israel, which was between Syria and Egypt, got caught up in the conflict. #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

#top .av-special-heading.av-gs9o3p-a60181940547e72684af5c9b08385205{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-a60181940547e72684af5c9b08385205 .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-a60181940547e72684af5c9b08385205 .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 14Daniel 9:1-19 LISTEN HERE Through My Bible – December 14 Daniel 9:1-19 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1214db.mp3 See series: Through My Bible Daniel 9 Daniel's Prayer 1 In the first year of Darius son of Xerxes, [1] who was a Mede by descent and who was made king over the kingdom of the Chaldeans— 2 in the first year of his reign, [2] I, Daniel, understood from the scrolls that, according to the word of the Lord given to the prophet Jeremiah, the number of years it would take to complete the devastation of Jerusalem was seventy years. 3 With fasting, sackcloth, and ashes I turned my face to the Lord God to seek him in prayer and to plead for grace. 4 I prayed to the Lord, my God, and I made confession. Please, Lord, you are the great God, who is to be feared, [3] who keeps the covenant, and who shows mercy to those who love him and keep his commands. 5 We have sinned. We have been guilty. We have acted wickedly. We have rebelled and turned aside from your commands and standards. 6 We did not listen to your servants the prophets, who spoke in your name to our kings, officials, and fathers and to all the people of the land. 7 Righteousness is yours, Lord, but we are filled with shame this day—we the people of Judah, the inhabitants of Jerusalem, and all Israel, both near and far, in all the lands where you have banished them because of the treachery with which they betrayed you. 8 Lord, we are filled with shame—our kings, our officials, and our fathers, who sinned against you. 9 Acts of compassion and forgiveness belong to the Lord our God, even though we have rebelled against him. 10 We did not listen to the voice of the Lord our God by walking according to his laws that he set before us through the hand of his servants, the prophets. 11 All Israel violated your law and turned away by not listening to your voice. So you poured out the curse on us and fulfilled the oath that is written in the Law of Moses, the servant of God, because we sinned against him. 12 God has fulfilled the words that he spoke against us and against our judges by bringing such a great disaster upon us. What was done in Jerusalem has never been done under all of heaven. 13 As it is written in the Law of Moses, all this disaster came upon us, but we did not seek the favor of the Lord our God to turn from our guilt and to gain insight into your truth. 14 Therefore, the Lord watched over the disaster and brought it upon us, because the Lord our God is righteous in everything he does, but we did not listen to his voice. 15 And now, Lord our God, you who brought your people out of the land of Egypt with a mighty hand and who made a name for yourself to this very day, we have sinned, we have acted wickedly. 16 Lord, according to all your righteous acts, let your anger and wrath turn away from your city Jerusalem, your holy mountain, although, because of our sins and the guilt of our fathers, Jerusalem and your people are viewed with contempt by everyone around us. 17 Now listen, our God, to the prayer of your servant and to his plea for grace, and let your face shine upon your desolate sanctuary for your sake, my Lord. 18 My God, turn your ear toward us and listen. Open your eyes and see the desolation that is upon us and the city that is called by your name. No, it is not because of our righteous acts that we are casting our plea for grace before you, but because of your great acts of compassion. 19 Lord, listen! Lord, forgive! Lord, pay attention! Act, and do not delay—for your sake, my God, because your city and your people are called by your name. Footnotes Daniel 9:1 Hebrew Ahasuerus. The later Persian king who had this name is called Xerxes in Esther. Xerxes is the Greek form of this name. The Darius referred to here is either Cyrus the Persian or one of his deputies. Daniel 9:2 In 539 bc Daniel 9:4 Or revered #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

Haman's wrath against Mordecai and the Jewish people has returned on his own head. On today's episode, Esther continues to represent her people before the king, turning a day of mourning into a day of rejoicing. As we finish Esther we'll be turning back to the historical narrative recorded in the book of Ezra in which we learn of a new Persian king named Artaxerxes. While historians differ, it is believed that Artaxerxes' father is the Ahaseurus from Esther, known more broadly as Xerxes. We are also introduced to the man for whom the book of Ezra is named as he is sent by Artaxerxes to Jerusalem.Esther 9 - 1:05 . Esther 10 - 8:11 . Ezra 7 - 9:06 . Proverbs 31 - 14:46 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Empires can lose in stages—and the moments in between can matter most. We dive into the chain that turned Xerxes' massive gamble into Greek momentum: the trap at Salamis, the phalanx at Plataea, and the “forgotten victory” at Mycale that shifted the war from survival to liberation. Step by step, a divided world of city-states learned to think as one, using geography, coalition discipline, and psychological pressure to unmake Persian dominance of the Aegean.We start with the strategic stakes of 480–479 BCE, when Athens and Sparta put rivalry on hold to exploit narrow seas and favourable ground. Salamis shows how triremes, tight channels, and local knowledge shattered a larger fleet and denied Persia the supply lines that kept its army viable. Plataea follows with a land reckoning: Pausanias' coalition absorbed missile fire, closed ranks, and broke Mardonius' force, clearing central Greece and puncturing the myth of Persian inevitability.Then comes Mycale on the Ionian coast, where the meaning of victory changes. Persian ships beached, Ionian units peeled away, and Greek hoplites stormed fortified positions—liberating cities that had long lived under satrapal rule. Near-simultaneous success at Plataea and Mycale delivered a morale shock the Persians couldn't absorb and gave the Greeks ports, partners, and purpose. The result: a transition from defence to projection, the seeds of the Delian League, and a lasting story about unity, freedom, and the power of coordinated land–sea strategy.Support the show

Have you ever been in a situation where you knew you needed to take a stand? You may want to influence your friends at school or share your faith with someone at work. Many people want to stand up for their beliefs, but they wonder if they have what it takes or struggle with the fear of rejection. This week, Pastor Jay Mann shares a lesson in courage from someone who made history: Esther. She thought she was a nobody, but she did something brave and made a difference on behalf of her people. Together, we’ll learn the steps needed to find success and seize the moment — just like Esther.

Have you ever been in a situation where you knew you needed to take a stand? You may want to influence your friends at school or share your faith with someone at work. Many people want to stand up for their beliefs, but they wonder if they have what it takes or struggle with the fear of rejection. This week, Pastor Jay Mann shares a lesson in courage from someone who made history: Esther. She thought she was a nobody, but she did something brave and made a difference on behalf of her people. Together, we’ll learn the steps needed to find success and seize the moment — just like Esther.

“I'm here, just taking a stroll, stretching my legs. These, uh, 300 men are my personal bodyguard.” We watched “300,” directed by Zack Snyder, and we need to hit the gym. A lot has been said of Snyder's hyperfixation on the male form, and we're here to add to that conversation. While this movie may be 117 minutes of fit men strutting around in leather briefs, it's also a pretty fun adaptation of the 1998 graphic novel by Frank Miller— author of Sin City.  Gerard Butler and Lena Headey play a fierce power couple, King and Queen of Sparta, Leonidas and Gorgo. Gerry is giving us manic Brian Blessed in “Flash Gordon” realness, and Lena is serving proto-Cersei Lannister, and she's really holding her own as one of the only female speaking roles in the male-dominated movie. We also get some body beautiful from David Wenham, Michael Fassbender, and Rodrigo Santoro as the diva herself— Xerxes, the mad god-king of Persia with permanent makeup and one too many body piercings. We had our reading glasses on the entire time on patrol for any slip-ups in those banana hammocks, but as far as we could tell, there were no wardrobe malfunctions to speak of. Oh well.  www.patreon.com/moviesthatmadeusgay Facebook/Instagram: @moviesthatmadeusgay Bluesky: @MTMUGPod.bsky.social Scott Youngbauer: Twitter @oscarscott / Instagram @scottyoungballer Peter Lozano: Twitter/Instagram @peterlasagna

In dieser Episode tauchen wir gemeinsam mit Ruben Sommer in die spannenden ersten elf Verse des sechsten Kapitels ein. Diesmal dreht sich alles um eine schicksalhafte Nacht am Königshof: König Xerxes kann nicht schlafen und lässt sich aus der Chronik seines Reiches vorlesen – und dabei wird ausgerechnet die Geschichte von Mordechai wieder ins Gedächtnis […]

In 480 BC, following the fall of Thermopylae, the Greek fleet withdrew from Artemisium and regrouped at Salamis. At the same time, Xerxes advanced through Boeotia virtually unopposed, while Athens prepared for evacuation under the so-called Decree of Themistocles. Ancient sources speak of a Persian attempt to plunder Delphi, but modern scholarship generally regards this as later propaganda intended to protect the sanctuary's reputation.At Salamis, the Greek alliance faced difficult choices. Many Peloponnesian commanders favored retreat to the Isthmus, but Themistocles argued successfully for battle in the straits. His strategy, coupled with a ruse that compelled Xerxes to commit his fleet, brought the Persians into waters where their numbers offered little advantage. Among the notable figures at Salamis was Artemisia of Halicarnassus, whose role Herodotus highlights with particular interest.The Battle of Salamis was a turning point in the Greco-Persian Wars. Though the conflict was far from over, the outcome would decide the course of the war going forward.*Contents:*00:00 After Thermopylae and Artemisium00:45 Persians Passing through Delphi03:55 The Themistocles Decree12:05 Preparing for the Persians14:09 Catalog of Ships18:45 Evacuating Athens21:51 The Sack of Athens27:14 Debating with Themistocles 37:20 The Persians Arrive at Salamis50:26 The Battle of Salamis01:07:40 Aftermath of Salamis01:09:58 Thank You and PatronsSupport the show

In dieser Episode „Ester“ tauchen wir gemeinsam mit Ruben Sommer in die ersten Verse des Buches Esther ein. Wir lassen uns in die prächtige Welt des persischen Königreiches entführen, wo König Xerxes mit opulenten Festen seinen Reichtum und seine Macht präsentiert. Ruben beleuchtet nicht nur die historischen Hintergründe rund um Susa, die beeindruckende Hauptstadt des […]

In this Bible Story, Esther is taken to be groomed as the next queen of Persia. She gains favor with the king as did her uncle Mordecai. However a wicked noble has the king’s power - Haman, and sends out a decree for every jew in the nation to be killed. This story is inspired by Esther 1-5:8. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Esther 5:3 from the King James Version.Episode 169: One evening, during the third year of the reign of Xerxes, a massive feast was held to show off his wealth. During this feast, he ordered for his queen to be brought out in front of the men. But Queen Vashti refused and the King banished her for it. After the feast, the King had women brought from all over the country to be seen by him. One of these women was a Jewish woman named Esther from the city of Susa and raised by her uncle Mordecai. After long and rigorous treatments, she was chosen by the King to be his new Queen. Meanwhile, her uncle Mordecai was doing everything he could to keep an eye on his niece. One day while standing guard at the King's gate, he overheard two of his servants plotting to kill him. He told Esther and she in turn told the King. However, one of the King's servants, Haman hated Mordecai for not bowing down to him. In his hatred, Haman enacted a plot to exterminate all the Jews in Xerxes' kingdom.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world’s greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

During the summer break, the 15-Minute History podcast team are republishing some of their favorite episodes. This episode originally aired on January 16, 2024.___Xerxes I, also known as Xerxes the Great, was a Persian king who ruled over the vast Achaemenid Empire from 486 BCE to 465 BCE. He was the son of King Darius I and Atossa, the daughter of Cyrus the Great. This lineage protected Xerxes during his time as a prince and solidified his claim to the throne. Join us as we teach you about Xerxes I, his conquest, and how hubris ruined him.

"Xerxes"AMRAP 6 Min-2...4...6... Deadlift 315/205lb -1...2...3... Inversion Complex*one complex: wall walk + wf hspu» View the Video Version: https://youtu.be/vbRaONBfeco» Hire a Coach: https://zoarfitness.com/coach/» Shop Programs: https://www.zoarfitness.com/product-category/downloads/» Follow ZOAR Fitness on Instagram: https://www.instagram.com/zoarfitness/Support the show