An award-winning cannabis podcast for women, by women. Hear joyful stories and useful advice about cannabis for health, well-being, and fun—especially for needs specific to women like stress, sleep, and sex. We cover everything from: What’s the best weed for sex? Can I use CBD for menstrual cramps? What are the effects of the Harlequin strain or Gelato strain? And, why do we prefer to call it “cannabis” instead of “marijuana”? We also hear from you: your first time buying legal weed, and how ...
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The Ephesus School에서 제공하는 콘텐츠입니다. 에피소드, 그래픽, 팟캐스트 설명을 포함한 모든 팟캐스트 콘텐츠는 The Ephesus School 또는 해당 팟캐스트 플랫폼 파트너가 직접 업로드하고 제공합니다. 누군가가 귀하의 허락 없이 귀하의 저작물을 사용하고 있다고 생각되는 경우 여기에 설명된 절차를 따르실 수 있습니다 https://ko.player.fm/legal.
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Love God, love people, and change the world. We believe the life and lessons of Jesus aren’t just good advice, but are Good News for us here and now. As a church, we are all about following Jesus and know there’s no end to that journey—we’re more about becoming than arriving. We are committed to becoming a multi-generational, multi-ethnic, multiplying movement of Christ followers, equipping and empowering our kids and students to not only be the church of tomorrow, but the church of today.
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(Apple's Best of 2018) In-depth conversations with people at the top of their game. Jordan Harbinger unpacks guests' wisdom into practical nuggets you can use to impact your work, life, and relationships. Learn from leaders (Ray Dalio, Simon Sinek, Mark Cuban), entertainers (Moby, Tip "T.I." Harris, Dennis Quaid), scientists (Neil deGrasse Tyson, Bill Nye), athletes (Kobe Bryant, Dennis Rodman, Tony Hawk) and an eclectic array of fascinating minds, from art forgers and arms traffickers to sp ...
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BackStory is a weekly public podcast hosted by U.S. historians Ed Ayers, Brian Balogh, Nathan Connolly and Joanne Freeman. We're based in Charlottesville, Va. at Virginia Humanities. There’s the history you had to learn, and the history you want to learn - that’s where BackStory comes in. Each week BackStory takes a topic that people are talking about and explores it through the lens of American history. Through stories, interviews, and conversations with our listeners, BackStory makes histo ...
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Radio Ahmadiyya - the real voice of Islam is a weekly Radio Broadcast in the Urdu language with the mandate to educate its listeners about Islam and Ahmadiyyat. It presents the teachings of Islam as explained in the Holy Qur'an and by the Holy Prophet of Islam, Muhammad (Peace and Blessings of Allah be on him).
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Satguru Mata Sudiksha Ji Maharaj Discourses Podcast Channel
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Everyone has a dream. But sometimes there’s a gap between where we are and where we want to be. True, there are some people who can bridge that gap easily, on their own, but all of us need a little help at some point. A little boost. An accountability partner. A Snooze Squad. In each episode, the Snooze Squad will strategize an action plan for people to face their fears. Guests will transform their own perception of their potential and walk away a few inches closer to who they want to become ...
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Victory BGC is a church in Bonifacio Global City that exists to honor God and make disciples. It is a member of Victory Philippines and under Every Nation Churches and Ministries.
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What can we discover about a place by exploring the histories of those who once lived there–and those who live there still ? In what ways do cultures build upon each other as populations come and go? How do they complement each other, interact, and leave their marks on the people that come after them? And are cultures truly ever lost, even if the people move on or evolve and adapt? Lost Cultures: Living Legacies—the award-winning podcast from Travel + Leisure—returns for Season 2. This seaso ...
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A lighthearted exploration of various prominent and obscure Catholic topics.
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좋아요The truth is out West! We’re hopping on the ET Highway and venturing to the most notorious alien hot spots, including Roswell’s infamous crash site, Area 51’s eerie perimeter, and a mysterious desert watchtower. Join us as journalist Laura Krantz, host of the podcast Wild Thing , beams up to share stories from the front lines of UFO reporting—from strange sightings and quirky festivals to a mailbox where people leave letters to extraterrestrials. Maybe you’ll even decide for yourself: Is Earth a tourist stop for spaceships? UFO hot spots you’ll encounter in this episode: - UFO Watchtower (near Great Sand Dunes National Park, Colorado) - Roswell, New Mexico - Area 51, Nevada - Extraterrestrial Highway (aka State Route 375), Nevada - Little A’Le’Inn, ET Highway, Nevada - E.T. Fresh Jerky, ET Highway, Nevada - Alien Research Center, ET Highway, Nevada - The Black Mailbox, ET Highway, Nevada Via Podcast is a production of AAA Mountain West Group .…
The Bible as Literature
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The Ephesus School에서 제공하는 콘텐츠입니다. 에피소드, 그래픽, 팟캐스트 설명을 포함한 모든 팟캐스트 콘텐츠는 The Ephesus School 또는 해당 팟캐스트 플랫폼 파트너가 직접 업로드하고 제공합니다. 누군가가 귀하의 허락 없이 귀하의 저작물을 사용하고 있다고 생각되는 경우 여기에 설명된 절차를 따르실 수 있습니다 https://ko.player.fm/legal.
Each week, Fr. Marc Boulos discusses the content of the Bible as literature. On Tuesdays, Fr. Paul Tarazi presents an in-depth analysis of the biblical text in the original languages.
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The Ephesus School에서 제공하는 콘텐츠입니다. 에피소드, 그래픽, 팟캐스트 설명을 포함한 모든 팟캐스트 콘텐츠는 The Ephesus School 또는 해당 팟캐스트 플랫폼 파트너가 직접 업로드하고 제공합니다. 누군가가 귀하의 허락 없이 귀하의 저작물을 사용하고 있다고 생각되는 경우 여기에 설명된 절차를 따르실 수 있습니다 https://ko.player.fm/legal.
Each week, Fr. Marc Boulos discusses the content of the Bible as literature. On Tuesdays, Fr. Paul Tarazi presents an in-depth analysis of the biblical text in the original languages.
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In Isaiah, Cyrus the Great emerges as a unique figure chosen by the God of Israel to fulfill a specific historical task: the rebuilding of the Jerusalem temple and the liberation of the Judahites from exile in Babylon in direct fulfillment of the prophecy spoken by Jeremiah. Cyrus’s rise to power is depicted not as a product of his strength but as the result of God stirring his spirit and granting him authority over all nations. God bestows upon Cyrus exceptional titles: “my shepherd,” a nomadic-pastoral, Bedouin-styled function typical of prophetic literature, signifying his role in guiding the people of Israel back to God’s land, and “my anointed,” indicating a special divine commissioning that parallels, though does not equal, the messianic expectations normally associated with Israelite kings. Through Cyrus’s conquests, especially the subjugation of Babylon, the Lord demonstrates his universal sovereignty, demonstrating to all nations that he alone is the Unipolar Hegemon that directs the course of history and holds ultimate authority over the kingdoms of the earth. While Cyrus plays a pivotal role as a pawn on God’s political chessboard, Isaiah carefully distinguishes him from the Slave of the Lord. The Slave—often wrongly identified with Israel itself—points to a future messianic figure who carries a broader, more enduring mission: to establish justice, bring light to the nations, and embody God’s ultimate purpose. Unlike Cyrus, whose mission is temporal and political, the Slave’s work is a universal call to the path of the Lord, extending beyond the restoration of Jerusalem to the transformation of the human race. Thus, Isaiah presents Cyrus as a divinely appointed instrument for a limited, though critical, historical role. At the same time, the Slave of the Lord stands as the ultimate fulfillment of God’s plan of victory and liberation for his people and the entire world. Then, in Luke, the Slave landed on the beaches of the Gerasenes. Everything I do, I do for the Slave. This week, I discuss Luke 8:29. Show Notes παραγγέλλω ( parangellō) order, summon, command, send a message שׁ-מ-ע ( shin-mem-ayin ) / س-م-ع ( sīn-mīm-ʿayn ) hear, submit! 1 Samuel 15:4 - Saul, Israel’s first king, asserts his leadership by gathering a vast army (200,000 foot soldiers and 10,000 men of Judah) to fulfill a divine command: to destroy the Amalekites utterly. Centralized, royal power at its peak. 1 Samuel 23:8 - Saul, now insecure in his power, redirects his military might to pursue David at Keilah, driven by jealousy and fear of losing his throne. 1 Kings 15:22 - King Asa commands all of Judah to dismantle Baasha’s fortifications at Ramah and repurpose them to fortify Geba and Mizpah. Asa’s leadership is pragmatic and defensive, focused on security rather than prophetic utterances. Jeremiah 26:14 (LXX) - Jeremiah stands alone before religious and political leaders, “I am in your hands; do with me as seems good and right to you.” Luke’s lexical itinerary at Decapolis follows the biblical storyline, shifting from the king’s authority to the prophet’s vulnerability. Jeremiah 27:29 (LXX) - Jeremiah warns Judah that resisting Babylon will only bring destruction; the people must submit to Babylon’s yoke as God’s instrument of judgment. Jeremiah 28:27 (LXX) - The theme of the yoke—submission to Babylon’s dominion—continues. This reinforces the prophet’s earlier warning that Judah’s fate is sealed unless they accept God’s judgment. ע-ב-ר ( ʿayin-bet-resh ) / ع-ب-ر ( ʿayn-bāʼ-rāʼ ) pull along, pass through, pass by, go your way; consistent with nomadic pastoral or shepherd life 2 Chronicles 36:22 - This verse marks the beginning of the return from exile. It records that in the first year of King Cyrus of Persia, the Lord moved his heart to make a proclamation allowing the exiles to return to Jerusalem and rebuild the Temple. This aligns with the prophecy of Jeremiah being fulfilled — God’s promise to bring his people back from captivity after seventy years. Ezra 1:1 - This verse parallels 2 Chronicles 36:22. It highlights that in the first year of King Cyrus of Persia’s reign, God stirred his spirit to make a decree throughout his kingdom allowing the Judeans to return and rebuild the Temple in Jerusalem, again, fulfilling the prophecy of Jeremiah. In Arabic, this root carries various functions, including “to cross,” “to pass over,” “to interpret,” or “to take a lesson.” عُبُور ( ʿubūr ) crossing مَعْبَر ( maʿbar ) crossing place تَعْبِير ( taʿbīr ) expression, interpretation (especially of dreams) א-מ-ר ( ʾaleph–mem–resh ) / أ-م-ر ( ʾalif-mīm-rāʾ ) In Arabic, this root is the foundation for words like أَمْر ( ʾamr ) (“command” or “order”) and مَأْمُور ( maʾmūr ) (“one who is commanded”). Matthew Cooper observes that אָמַר ( amar ) “he spoke,” is inter-functional with the Arabic word أمير (emir), which means “prince,” “commander,” or “leader,” from the same root. Joshua 6:7 - Joshua commands his army to advance on Jericho. Specifically, he orders the armed men to proceed, and the seven priests with the trumpets to go before the Ark of the Covenant as they prepare to encircle the city. This is part of the famous account of the fall of Jericho, where the walls come down after the Israelites’ obedience to God’s instructions. צ-ע-ק ( ṣade-ayin-qof ) / ص-ع-ق ( sīn–ʿayn–qāf ) In biblical Hebrew, צעק ( ṣāʿaq ) means “to cry out, to shout, to call loudly.” 1 Samuel 10:17 - Samuel gathers the people of Israel at Mizpah to publicly present Saul as the chosen king. This follows God’s command to anoint a king, as the people had demanded one like the nations around them. Samuel is about to cast lots to reveal Saul as God’s chosen king formally. In Arabic, صعق ( ṣaʿaqa ) means “to be struck by thunder, to be shocked, to be stunned.” י-ע-ץ ( yod-ayin-ṣade ) / و-ع-ظ ( wāw-ʿayn-ẓāʾ ) 1 Kings 12:6 - Rehoboam, Solomon’s son and the new king, consults the elders who had served his father about responding to the people’s request to lighten their burdens. The elders advise him to show kindness. He does not listen. “To advise, to give counsel.” The Arabic triliteral carries the core function “to exhort, to admonish, to preach.” وَعْظ ( waʿẓ ) exhortation, admonition وَاعِظ ( wāʿiẓ ) preacher, admonisher تَوْعِيظ ( tawʿīẓ ) act of exhorting, preaching “Call to the path of your Lord with wisdom and the beautiful exhortation ( الْمَوْعِظَةِ ٱلْحَسَنَةِ al-mawʿiẓati al-ḥasanati ), and discuss with them in that which is best. Indeed, your Lord is most knowing of who has strayed from his path, and he is most knowing of the guided.” Surah An-Nahl (16:125) ★ Support this podcast on Patreon ★…
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 Notes ἀνακράζω ( 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 ) A sk; 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 (…
Situated opposite Galilee, the “earth” of the Gerasenes marks the site of God’s first tactical strike against Greco-Roman assimilation in Luke. The Greco-Roman rulers who possess and enslave the land impose violence and havoc, sowing death where God’s many flocks were meant to roam freely, without interference. Like the abusers in Jerusalem, the occupying forces in Decapolis do not want to live and let live. They seek to assimilate, to convert, to impose, to kill—to force others to become like them, “twice as much the sons of Hell as themselves.” Sure, they may be interested in learning something from those they conquer, but ultimately, everything must be “melted down” and absorbed into something of their own making. It’s called a “god complex:” “…the logic of American liberalism is a barely warmed-over Hellenism. The world-embracing, universe-striding Hellenic ideology under Alexander was an assimilationist one. In the Alexandrian ideology, it doesn’t matter what tribe your parents are from, what your lineage is, or in what area of the world you were born. If you speak Greek, eat like a Greek, dress like a Greek, walk like a Greek, shit like a Greek, think like a Greek—then you’re a Greek. It’s exceptionally difficult for an American to consider this ideology and not think of the ‘melting pot’” ( Matthew Franklin Cooper, And the Lamb Will Conquer ) They do not submit to God, who made the heavens and the earth. They do not accept what was made, as it has been made, by his making. His name alone be praised! Unlike every other revolution in human history, the socio-political rebellion of the biblical tradition—be ye not deceived, O man, it is indeed a political rebellion, though it is not about starting something new, it is a reversion —to accept the Bible is to revert to God as your King, your religion, your tribe, your city, and your homeland. To return to his land is to return not to what we build, create, perceive, synthesize, or formulate through our ideolocial or theological assimilations, but to what God himself provided in the beginning: an open field where all living creatures coexist in his care. This week , I discuss Luke 8:27. Show Notes δαιμόνιον ( daimonion ) / ש–י–ד ( shin–yod–dalet ) / ث–د–ي ( thā–dāl–yāʼ ) Demon, other deity, or god. From the root שדד ( shadad ), which means “to deal violently, despoil, or devastate.” Klein notes that the Arabic ثَدْي ( thady ), “breast,” reinforces his observation that שֹׁד ( shōd ) and שַׁד ( shad ) are two forms of the same biblical root meaning “breast.” In consideration of this link, and the fact that the original text is unpointed, it is difficult to ignore the consonantal link between chaos, havoc, militarism, and the function “demon,” vis-à-vis the field, and violence against the land, since the land is inherently matriarchal: שָׂדָאוּת ( sadā’ut ) is a feminine noun meaning “military fieldcraft,” derived from שָׂדֶה ( sadeh ), meaning “field.” Note that שֵׁדָה ( shedah ), female demon, and שָׂדֶה ( sadeh ), field or open land, are indistinguishable in the unpointed text. This intersection is intentional. Consider a related sub-function associated with δαιμόνιον in Luke: שׁדד ( shin-dalet-dalet ) and שׂדד ( sin-dalet-dalet ) שׁדד ( shadad ) to devastate, despoil, or destroy, referring to violence or judgment. שׂדד ( sadad ) to plow or harrow, referring to agricultural activity. In Semitic languages, the function “demon” likely originates from the Akkadian term šēdu , a protective spirit often depicted in Mesopotamian art as a bull-like colossus or a human-bull hybrid, for example, the bull effigy of Wall Street. The question is not what the demon šēdu protects, but whose interests it serves. Does it protect life in God’s field or wreak havoc on behalf of its human sponsors? Does it plow and harrow, or does it despoil? Demonic Evil “For [a] root of all evils is the love of money— which some, desiring, wandered away from the faith, and pierced themselves through with many griefs.” (1 Timothy 6:10) As it is written: “ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία” “the love of money is [a] root of all evils” “πάντων τῶν κακῶν” unambiguously indicates “of all evils,” not “all kinds,” underscoring Paul’s deliberate rhetorical force in presenting the love of money not as a moral weakness but as a seed giving rise to every form of evil in God’s field. ἱμάτιον ( himation ) / ב-ג-ד ( bet–gimel–dalet ) / ب-ج-د ( bāʼ–jīm–dāl ) Outer garment; cloak. A scarce word in Classical Arabic, بَجَدَ ( bajada ), means “to strive or exert,” technically different than بِجَاد ( bijād ) — the pre-Islamic Bedouin term for a striped cloak or blanket, which Klein links to ב-ג-ד. Instead of بَجَدَ ( bajada ), Arabic typically employs roots like ج-ه-د ( jīm–hāʾ–dāl ) — جَاهَدَ ( jāhada ) — the basis of جِهَاد ( jihād ), to express striving or struggle, especially in a religious context. Related roots such as ج-د-د ( jīm–dāl–dāl ) — جَدَّ ( jadda ) “to be serious” — and ج-دّ ( jīm–dāl–dāl ) — جِدّ ( jidd ) “seriousness” — reinforce the idea of earnest effort and commitment that underlies the concept of jihād . The بِجَاد ( bijād )—a coarse, often red or striped woolen cloak worn by Bedouins—symbolizes striving through its association with the harsh realities of shepherd life in God’s open field, demanding simplicity, endurance, and honor, in contrast with the soft garments of city dwellers. The reference to soft garments is not incidental. In Luke 7:25, Jesus mocks those dressed in “soft clothing” who “live in luxury” in the royal houses. As such, John the Baptist is “more than a prophet.” Clothed in the rough and unpleasant garment of a shepherd, he survives under God’s rule in the open field with an honor imperceptible in the eyes of city dwellers. It is “the smell of a field” that Luke 8:27 makes terminologically functional here, recalling the transfer of Isaac’s blessing to his younger son. Now Luke turns the tables. As Esau was denied his birthright in favor of Jacob, so now Jacob is denied the same in favor of the demon-possessed Gerasene: Then his father Isaac said to him, “Please come close and kiss me, my son.” So he came close and kissed him; and when he smelled the smell of his garments (בְּגָדָ֖י begāday ), he blessed him and said, “See, the smell of my son Is like the smell of a field which the Lord has blessed; Now may God give you of the dew of heaven, And of the fatness of the earth, And an abundance of grain and new wine; May peoples serve you, And nations bow down to you; Be master of your brothers, And may your mother’s sons bow down to you. Cursed be those who curse you, And blessed be those who bless you.” (Genesis 27:26–29) οἰκία ( oikia…
In Scripture, “earth” signifies more than just physical land; it functions as a literary sign that opposes human oppression. The biblical narrative presents the land both as a silent witness against human civilization and as one of its victims. In this context, the recurring phrase “heavens and earth” serves as a merism , expressing the totality of creation and affirming God’s sovereign authority and judgment: “Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them.” (Deuteronomy 31:28) Poet Mahmoud Darwish echoes this Abrahamic outlook by portraying the land as a woman—“the lady of the earth”—a figure of both suffering and resilience. Through this personification, Darwish critiques the domination of land by human civilization, portraying earth not as property but as a noble matriarch. His vision resonates with the biblical sabbatical and jubilee traditions, in which the land itself is granted rest and release from exploitation (Leviticus 25). In the Old Testament, Galilee is often marginalized or conquered. Yet, in Isaiah—and later in the New Testament—it is repurposed as the launching point for God’s mission to liberate the land from human abuse. In contrast to Jerusalem or Rome, which embody imperial tyranny cloaked in Hellenistic pluralism, Jesus reclaims Galilee as the new hub for Biblical Shepherdism—a direct challenge to the ideology of Hellenistic urban empire. Galilee becomes a scriptural threshold: a place of refuge, instruction, and mission. It embodies God’s cause, where divine law transcends political borders, and the land becomes a witness to divine justice against human violence, not a possession of empire. اللَّهُ مَالِكُ الْمُلْكِ allāhu māliku al-mulk “God is the Owner of Sovereignty” This week I discuss Luke 8:26. Show Notes χώρα ( chōra) / ע-ר-ץ ( ʿayin–resh–ṣade ) / أ-ر-ض ( ʾalif-rā-ḍād ) The biblical Hebrew אֶרֶץ ( ’ereṣ ) can denote: The entire inhabited earth, as in Genesis 1:1 (“In the beginning, God created the heavens and the earth”), is typically rendered in the Septuagint (LXX) as γῆ ( gē ). A specific territory, region, or localized land, such as “the land of Canaan,” or the land surrounding a city. The pairing of שָּׁמַיִם ( šāmayim )“heavens” and אֶרֶץ ( ’ereṣ ) earth in scripture functions as a merism, a literary device expressing totality. “In the beginning God created the heavens and the earth.” (Genesis 1:1) “May you be blessed of the Lord, Maker of heavens and earth.” (Psalm 115:15) “For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind.” (Isaiah 65:17) In the Qur’an, أرض “ arḍ ” also appears frequently in the same manner in phrases like “السماء والأرض” ( al-samāʾ wa al-arḍ ) – “ the heavens and the earth .” بَدِيعُ ٱلسَّمَٰوَاتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ badīʿu al-samāwāti wa al-arḍi. wa idhā qaḍā amran fa-innamā yaqūlu lahu kun fa-yakūn. [He is] the Originator of the heavens and the earth. When he decrees a matter, he only says to it, “stand forth,” and it stands forth. In his poetry, Mahmoud Darwish uses the Semitic function أ-ر-ض in line with the anti-civilizational tradition of Abrahamic literature: عَلَى هَذِهِ ٱلْأَرْضِ ʿalā hādhihi al-arḍ on this earth Darwish refers to the earth (ٱلْأَرْض) both as a practical reality, literally, “on this earth,” this “ground,” and as the shared heritage of those who live on this ground, who come from the ground, from the same mother, “the lady of the earth.” This sovereignty is not imposed or “built” by civilization, but inherent . سَيِّدَةُ ٱلْأَرْضِ sayyidatu al-arḍ the lady of the earth In Semitic, earth as “lady” or “mistress” implies dignity and nobility: the land as a suffering yet powerful matriarch—both witness to and victim of human civilization. For Darwish, it evokes the Palestinian spirit of steadfastness (صمود – ṣumūd ). It is not the human being, but the land that is steadfast: “Still, and perhaps more importantly, regarding the years as set times are the sabbatical year, set every seventh year, as rest for the land , and the jubilee year, set every fifty years, when everybody is set free and even the earth itself is set free from their subjugation by the human being (Lev 25).” ( Tarazi, Paul Nadim. Decoding Genesis 1–11. Orthodox Center for the Advancement of Biblical Studies, St. Paul, MN. 2014. p. 82) أُمُّ ٱلْبِدَايَاتِ ʾummu al-bidāyāt mother of all beginnings (Gen 2:7, Qur’an 30:20) أُمُّ ٱلنِّهَايَاتِ ʾummu al-nihāyāt mother of all endings (Genesis 3:19, Qur’an 20:55) Γερασηνῶν ( Gerasēnōn ) / جرش Gerasa ( جرش Jerash in modern-day Jordan) was a key city in the eastern Roman Empire. It served as a Hellenistic hub and a strategic site that developed due to the cultural changes after Alexander the Great’s conquests in the 4th century BC. The typical features of a Hellenistic polis —such as a colonnaded cardo maximus, theaters, temples dedicated to Greco-Roman gods, and agoras—are visible in the ruins of Gerasa. These structures reflect the urban planning strategies introduced by Macedonian and later Roman rulers, as well as the blending of Greek and local Semitic cultures. These are hallmarks of anti-Scriptural Hellenistic pluralism , which seeks to erase Ezekielian shepherdism. Ezekiel’s school was carried forward by St. Paul, who opposed Roman imperialism by imposing coexistence against Caesar under the one God of the tent-dwelling shepherd Abraham. Γαλιλαία / ( Galilaia) / גָּלִיל In Joshua and Chronicles, Kedesh in Galilee is identified as a city of refuge and a Levitical inheritance, tying it to themes of mercy, sanctuary, and priestly service. In 1 Kings 9, this same region is dismissed by King Hiram of Tyre when Solomon gives him twenty cities in Galilee as a diplomatic gift—cities Hiram calls כָּבוּל ( Kabul ) “Cabul,” or “worthless.” This underlines Galilee’s devalued status in the eyes of political power. In 2 Kings 15, Galilee becomes the first region to fall to the Assyrians, highlighting its vulnerability. Isaiah turns this trajectory on its head in Isaiah 9:1-2, where Galilee—specifically called “Galilee of the nations”—becomes the location where light of instruction will arise: By the way of the sea, on the other side of the Jordan, Galilee of the Gentiles. The people who walk in darkness Will see a great light; Those who live in a dark land, The light will shine on them. In the New Testament, this prophetic rever...…
In “Dark Sayings,” I explore how internalized racism destroyed my mother’s family. This psychological process, woven out of Hellenistic pluralism and anti-Scriptural platitudes about the so-called “Melting Pot,” reveals how systemic racism operates not only externally but within the immigrant’s self-conception. Internalized racism is more insidious than the inferiority complex from which it stems. Eventually, the immigrant—the stranger in a foreign land—overcomes fear by adopting the personality of the oppressor. “You shouldn’t give your children Arabic names, Marc.” “Stop listening to Arabic music, Marc.” “You need to assimilate into this culture, Marc.” “If you love the Middle East so much, Marc, why don’t you live there?” The last one is my favorite. It reveals the speaker’s true heart. They might as well say, “Go back to Africa, Marc.” My father is from Africa. Is Africa a punishment? Internalized racism explains why people from the West Bank see themselves as superior to people from Gaza. It’s why Arab Christians often identify with white Western Christians against their Muslim brothers. It’s why immigrants and minorities across backgrounds look up to those who marginalize them. This concept of “Stockholm Syndrome” reflects a fundamental truth about the human condition. The privileged and underprivileged who perpetuate internalized racism share something profoundly disturbing in common: both reject the God of Abraham, trusting not in him as King, but in themselves. Ironically, Pharaoh (or Caesar) is not their king, as they profess in John’s Gospel, but merely their locum tenens — their temporary substitute. They view themselves as the true sovereigns. This explains their enthusiasm for elections; they delight in proclaiming their chosen figurehead by acclamation: creatus imperator. They “create” ( creāre ) him. They “make” him. They “elect” him. They “bring him into being” and then they control him—but they can’t control the God who speaks out of the whirlwind. Providence, habibi, is rougher than a corncob. She’ll slap you sideways even if you’re careful. Though “internalized racism” isn’t a Scriptural term, it’s rooted in biblical notions of cowardice; in the absolute fear of the power of death and deep anxiety about what might happen if Jesus alienates the “wrong people” in Decapolis. God forbid he offend those “nice white people.” Very bad for business. Consider the disciples. What a bunch of cowardly, misguided fools. One almost wonders why Jesus didn’t let his Father finish what he began with the storm at sea. Oops! I am starting to sound like Jonah. See, there are no good guys! This week, I discuss Luke 8:25. Show Notes βουλή ( boulē ) / מ-כ-ר ( meem-kaf-resh ) / م-ك-ر ( mīm-kāf-rāʾ ) Purposeful plan, will, counsel. يَمْكُرُ ( yamkurū ) to plan, scheme, plot. מכר ( makar ) to sell. For example, Joseph being sold by his brothers (מָכְרוּ māḵərū Genesis 37:28). “But the Pharisees and the lawyers rejected God’s plan (τὴν βουλὴν τοῦ θεοῦ tēn boulēn tou theou ) for themselves, not having been baptized by John.” (Luke 7:30) “For thus says the Lord: ‘You have sold yourselves (נִמְכַּרְתֶּם nimkartem ) for nothing, and you shall be redeemed without money.’” (Isaiah 52:3) “Woe to the rebellious children,” declares the Lord, “Who execute a plan, but not mine, and make an alliance, but not of my Spirit, in order to add sin to sin.” (Isaiah 30:1) “And [remember] when those who did not believe made plans (يَمْكُرُ yamkuru ) against you to restrain you, or kill you, or expel you. And they make plans (ۚ وَيَمْكُرُونَ wa yamkuruna ), but God makes plans (وَيَمْكُرُ wa yamkuru ) — and God is the best of planners (الْمَاكِرِينَ al-makirin ).” (Surah Al-Anfal 8:30) πίστις ( pistis ) / אֱמֶת ( ʾemet ), from the root א-מ-ן ( aleph-mem-nun ), אָמֵן ( ʾāmēn ), and أمين ( amīn ) The root א-מ-ן ( aleph-mem-nun ) is functional with إيمان ( īmān , “faith”) and آمن ( āmana, “he trusted”), reflecting the biblical Hebrew concepts of trust, faithfulness, and reliability. Under the influence of Hellenism (Judaeo-Christianism), אֱמֶת ( ʾemet ) is misinterpreted by neoplatonists as “truth,” as if it were a philosophical abstraction. Here, the wisdom of George Carlin comes to mind: “I leave symbols to the symbol-minded.” The God of Abraham is not a “symbol,” let alone a pagan effigy—he is our trustworthy Master. Saying “amin” does not indicate agreement with an idea; it reflects placement of trust in the trustworthy Master. φοβέω ( phobeō ) / י-ר-א ( yod-resh-aleph ) / و-ر-ي ( wāw–rāʼ–yāʼ ) Fear, fearful, or feared. وَأَرَى ( waʾara ) — “to frighten someone.” “Abraham stretched out his hand and took the knife to slay his son. But the angel of the Lord called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.” He said, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God ( יְרֵ֤א אֱלֹהִים֙ yerēʾʹ ʾělō·hîmʹ ), since you have not withheld your son, your only son, from me.” Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son. Abraham called the name of that place The Lord Will Provide, as it is said to this day, “In the mount of the Lord it will be provided.”” (Genesis 22:10–14) In the Qur’an, وَأَرَى ( waʾara ) is linked to divine signs intended to cause fear. Concerning the Lukan reference, Abraham is shown (أَرَى arā ) a terrifying thing: “And when he reached the age of striving with him, [Abraham] said: ‘O my son, indeed I see (أَرَى arā ) in a dream that I am sacrificing you.” (Qur’an 37:102) In Genesis 22, Abraham also sees (וַיַּרְא wayyárʾ ) the ram caught in the thicket, and “fears God” (ירא אלהים yirē ʾelohim ) through his obedience. θαυμάζω ( thaumazō ) / ת-מ-ה ( taw-meem-he ) The disciples encountered God on Mount Zion, were filled with terror, panicked, and fled: “They saw it, then they were amazed (תָּמָ֑הוּ tā·māʹ·hû ); They were terrified, they fled in alarm.” (Psalm 48:5) In Ecclesiastes, after a reminder to “fear God,” a warning: don’t be shocked by institutional oppression. Corruption and injustice are standard and forever entrenched — officials monitor one another, but the system will always fail. “Reform” is a word found only on the lips of the self-righteous: “Guard your steps as you go to the house of God and draw near to hear rather than to offer the sacrifice of fools; for they do not know they are doing evil….For in many dreams and in many words there is emptiness. Rather, fea...…
Theologians and philosophers love to talk about the meaning of life. They explore its purpose, justification, and value, questioning whether or not suffering has meaning. They sound like the Preacher in Ecclesiastes, wasting time viewing things from the wrong perspective: man’s point of view, the king’s point of view, Job’s point of view. This mirrors how Christians assess and then attempt to control the Holy Spirit through human words. Their version of the Holy Spirit—always friendly, gentle, and “inspiring”—bears little resemblance to the God of Scripture. This domesticated spirit, which makes people feel good with that telltale twinkle and misty look, becomes a false god they tame, groom, and adore like a pet. That’s why they’re confused when the same wind that filled Jesus’ sails at the beginning of the parable suddenly transforms into a fierce, wrathful storm—a whirlwind. But this is precisely how God’s breath, his wind, operates. Not only is it invisible to the eye, but it cannot be controlled. Sometimes cold, sometimes hot, and always unpredictable, it can turn against you on a dime, just like life’s events. As Jesus said in judgment of Job’s lament, “the rain falls on the just and the unjust.” (Matthew 5:45) This week, I discuss Luke 8:24. λαῖλαψ ( lailaps) / ס-ע-ר ( samek-ʿayin-resh ) / ס-ו-פ ( samek-waw-feh ) Hurricane, tempest, furious storm. All three biblical references in Luke 8:23 invoke the Lord’s wrath against human arrogance: Job 21:18 (סוּפָה sû·fāhʹ ) - The arrogance of Job, who questions why the wicked prosper. “Are they as straw before the wind, and like chaff which the storm (סוּפָה sû·p̄āhʹ ) carries away? Job 38:1(סְעָרָה seʿā·rāh ) - Anger at Job’s arrogance—at his attempt to comprehend divine judgment. The whirlwind is the wrath of God. Then the Lord answered Job out of the whirlwind (סְעָרָה seʿā·rāh ) and said, 2 “Who is this that darkens counsel By words without knowledge? Jeremiah 32:18 (סַ֫עַר sǎʹ·ʿǎr ) God stirs up a sweeping, consuming judgment against all nations. Thus says the Lord of hosts, “Behold, evil is going forth From nation to nation, And a great storm (סַ֫עַר sǎʹ·ʿǎr ) is being stirred up From the remotest parts of the earth. ἐπιτιμάω ( epitimaō ) / ג-ע-ר ( gimel-ʿayin-resh ) / ج-ع-ر ( jīm–ʿayn–rāʼ ) Rebuke or speak insultingly, often with a firm or authoritative tone. It can also imply harsh or scolding speech; in divine usage, it can function as subduing or silencing through rebuke. The Arabic root also denotes the production of a loud, guttural sound, explicitly referring to the mooing or bellowing of cattle. In both Hebrew (גער) and Arabic (جعر), the shared Semitic root captures a raw, forceful vocalization. The waters in the Psalms represent a fundamental aspect of God’s creation, serving as a metaphor for his dominion and kingly victory over all opponents. They are the chaotic forces under his control. The Psalms consistently depict God as the supreme authority over all the waters of creation—a realm teeming with life and human activity, overcome by God, the only true hegemon. “You have rebuked (גָּעַ֣רְתָּ gā·ʿǎrʹ·tā ) the nations, you have eliminated the wicked; You have wiped out their name forever and ever.” (Psalm 9:5) “Thus he rebuked (יִּגְעַ֣ר yiḡ·ʿǎrʹ ) the Red Sea and it dried up, and he led them through the deeps, as through the wilderness.” (Psalm 106:9) “You rebuke (גָּ֭עַרְתָּ gāʹ·ʿǎr·tā ) the arrogant, the cursed, who wander from your commandments.” (Psalm 119:21) “And the Lord said to Satan, ‘The Lord rebuke you, Satan! Indeed, the Lord who has chosen Jerusalem rebuke (יִגְעַ֨ר yiḡ·ʿǎrʹ ) you! Is this not a log snatched from the fire?’” (Zechariah 3:2) ἀπόλλυμι ( apollymi) / א-ב-ד ( ʾalef-bet-dalet ) / أ-ب-د ( ʾalif-bāʼ-dāl ) Perish, get lost, go astray; destroy, kill. In Arabic, أَبَدَ ( ʾábada ) can indicate “it ran away” , especially concerning animals, in line with the function lost, gone, destroyed, or vanished beyond recovery or control. “Then Pharaoh’s servants said to him, ‘How long shall this man be a snare to us? Let the men go, so that they may serve the Lord their God. Do you not yet realize that Egypt is destroyed? (אָבְדָ֖ה ʾǒḇ·ḏāhʹ )’” (Exodus 10:7) “As for any person who does any work on this same day, that person I will eliminate (הַֽאֲבַדְתִּ֛י hǎ·ʾǎḇǎḏ·tîʹ ) from among his people.” (Leviticus 23:30) “But you will perish (אֲבַדְתֶּ֖ם ʾǎḇǎḏ·těmʹ ) among the nations, and your enemies’ land will consume you.” (Leviticus 26:38) “On that day a great trumpet will be blown, and those who were perishing (אֹֽבְדִים֙ ʾō·ḇeḏîmʹ ) in the land of Assyria and who were scattered in the land of Egypt will come and worship the Lord on the holy mountain at Jerusalem.” (Isaiah 27:13) In the Qur’an, the function أ-ب-د is often used in noun forms and derivatives related to judgment. This usage stems from the biblical function אֲבַדּוֹן ( abaddon ) used interchangeably with Sheol (Proverbs 15:11; Psalm 88:11). In Arabic, أَبَدًا ( ʾabadan ) indicates everlasting: Surah Al-Baqarah (2:95): “وَلَن يَتَمَنَّوْهُ أَبَدًا” ( wa-lan yatamannawhu ʾabadan ) “And they will never wish for it, ever.” Surah Al-Jinn (72:23): “…عَذَابًا أَلِيمًا أَبَدًا” ( adhāban alīman abadan ) “a painful punishment, forever…” “خَالِدِينَ فِيهَا أَبَدًا” ( khālidīna fīhā abadan ) “abiding therein forever.” The phrase خَالِدِينَ فِيهَا أَبَدًا ( khālidīna fīhā abadan ) appears numerous times in the Qur’an. It’s used in verses describing the everlasting nature of Paradise or Hell. ἀπόλλυμι ( apollymi) / כרת ( kaf–resh–taw ) To “cut” or “cut off.” In a cultic setting, a covenant was “cut”—reflecting the ritual slicing of animals in two (cf. Genesis 15:18, where God “cut a covenant” with Abram). ἀπόλλυμι is not the most frequent translation of כרת , which carries the function of destruction or extermination, notably, unto death or ruin. Luke’s usage of this rare Levitical function corresponds to the consequence of disobedience: “And anyone from the house of Israel, or from the strangers who reside among them, who eats any blood, I will set my face against that person who eats the blood and will cut him off (הִכְרַתִּ֥י hiḵ·rǎt·tîʹ ) from among his people.” (Leviticus 17:10) “I will also set my face against that man and will cut him off (הִכְרַתִּ֥י hiḵ·rǎt·tîʹ ) from among his people, because he has given some of his children to Molech, so as to defile My sanctuary and to profane my holy name.” (Le...…
In every age, empires create words to describe the people in the societies they seek to dominate and exploit. Eventually, these terms are turned inward and used against themselves. The Greco-Romans—and their eastern heirs, whom modern scholars call the Byzantines—labeled those outside their empire as barbarians. The colonials who settled the Americas, after dismantling the peaceful coexistence of Semitic peoples in Southern Spain, referred to the inhabitants of this supposed “new” land as savages . Whether communists, leftists, or terrorists, from age to age and generation to generation, we rely on the notion of the alien or foreigner to demonize the other. Humanities scholars, clinging to the illusion of progress, speak as though they have just discovered this problem, but wisdom literature has tackled this since before Hellenism emerged as a blot on humanity’s historical record. When Jesus sets out to make a pilgrimage to Decapolis, he does so under the control of his Father’s will, who breathes into his sail and sends him on a mission—not to trample underfoot the barbarians at the edge of Constantine’s empire, but to confront Constantine himself. It is Constantine, Habibi, who is the problem. The Emperor is the barbarian from whom the Lord’s inheritance must be saved. This week, I discuss Luke 8:22, which exposes the true enemy of God, not the outsiders, but the emperor himself. Show Notes πλέω / מ-ל-א ( mem-lamed-alef ) / م-ل-أ ( mīm-lām-hamza) That which fills, makes full; fullness, full amount, measure, extent: “Sing to the Lord a new song, Sing his praise from the end of the earth! You who go down to the sea, and all that fills it (וּמְלֹאוֹ umelo'o ), You islands, and those who live on them.” (Isaiah 42:10) The root مَلَأَ ( malaʾa ) in Arabic can be found in words such as: مَلَأَ ( malaʾa ) - to fill مَلِيء ( malīʾ ) - full, filled مَمْلُوء ( mamlūʾ ) - filled (passive participle) امْتَلَأَ ( imtalaʾa ) - to become full, to be filled مِلْء ( milʾ ) - fullness, filling تَمْلِيء ( tamlīʾ ) - filling (verbal noun) مَلَأ ( malaʾ ) - assembly, ruling council, crowd, public ἄνεμος / ר-ו-ח ( resh-waw-ḥet ) / ر-و-ح ( rāʾ–wāw–ḥāʾ ) ἄνεμος ( anemos , “wind,” 8:23) When the wind fully enters (מְלֹא / مِلْء) the sail, it takes shape, and the boat is propelled forward. Classical Arabic poetry often compares the full sail to a “breathing chest”—expanding, alive, and responsive to the unseen force of wind (رِيح rīḥ , which in Scripture functions as God’s breath or “Spirit.”) The biblical Hebrew term רוּחַ ( ruaḥ ) and the Arabic رُوح ( rūḥ ) both function as wind or divine Spirit. The Greek verb πληρόω ( plēroō ), meaning “to fill,” “make full,” or “complete,” also corresponds to מ-ל-א and appears numerous times throughout Paul’s letters, notably: καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν Πνεύματι, “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit.” (Ephesians 5:18) Paul deliberately chooses a second term in 1 Corinthians—not πληρόω, but κορέννυμι—to convey sharp sarcasm, mocking the leaders in Roman Corinth for being full of themselves and smug in their self-satisfaction. The only other appearance of this Pauline term, which does not occur in the Septuagint, is in Acts 27, which corresponds to Luke by way of authorship: “καὶ ἐμπλησθέντες τροφῆς ἐκούφισαν τὸ πλοῖον ἐκβαλλόμενοι τὸν σῖτον εἰς τὴν θάλασσαν.” “And when they had eaten enough (ἐμπλησθέντες), they lightened the ship by throwing out the wheat into the sea.” (Acts 27:38) See also: ب-و-ء ( bā-wāw-hamza ) / ב-ו-א (bet-waw-alef) πλέω also corresponds to בוא (Jonah 1:3), which aligns with Acts 27:38. الْمَلَأ ( al-malaʾ ) “ruling council, community leaders, chiefs, the elites” is a recurring function in the Qur’an, where prophets confront the elite power structures in their communities. The malaʾ are gatekeepers of institutional norms and the status quo, resisting the prophets’ calls for repentance and submission to God.قَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَـٰذَا لَسَاحِرٌ عَلِيمٌ qāla al-malaʾu min qawmi firʿawna inna hādhā lasāḥirun ʿalīm “ The elite of Pharaoh’s people said, ‘Indeed, this is a learned magician.’” Surah al-Shuʿarāʾ 26:34 (ref. to Moses)فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِن قَوْمِهِ مَا هَـٰذَا إِلَّا بَشَرٌ مِّثْلُكُمْ… faqāla al-malaʾu alladhīna kafarū min qawmihi mā hādhā illā basharun mithlukum… “ So the chiefs of his people who disbelieved said, ‘This is only a man like yourselves…’” Surah al-Muʾminūn 23:24 (ref. to Noah) The malaʾ belittle the prophets: • “He’s just a man like us.” (26:155) • “He’s a liar.” (26:186) • “He’s possessed/crazy.” (26:154) • “He’s a magician.” (26:34) ★ Support this podcast on Patreon ★…
Some concepts in the Bible are so crucial that if they aren’t properly understood from the outset, the text itself can be twisted from a guide that protects your steps into a snare that traps you in a cycle of endless folly. One such example is the idea of ownership or proprietorship. When you hear the Bible, even in the original languages, but especially in translation—for example, the colonial King James text—when you hear the Bible in that translation, you are hit over and over again with a notion of ownership that has as its reference not Scripture but, in fact, the King of England, who imagines that he owns things, just like those of us living in a capitalist society imagine that we own things. Just ask your child. Ask them about the shirt on their back, the shoes they wear to school, or the toys on the floor of the room where they sleep. Ask them to whom those things belong. They will likely tell you that they “own” those things. But that is not how ownership functions in Scripture. Even when it says, “your land,” in Scripture—even then—the underlying premise of the text is that God, not his children, is the sole proprietor. That”s how ownership works in the Bible. Everything is a temporary loan. No one “owns” anything except God. That is what the word “inheritance” means. It is not granted to you, so you can “possess” it in perpetuity. It is a temporary gift that can be reclaimed and lent to others at any time. You cannot claim it as property because you are not the Most High. You are not the Proprietor. This week, I discuss Luke 8:22. Show Notes ἀνάγω ( anagō ) / ع-ل-و ( ʿayn-lām-wāw ) / ע-ל-ה ( ʿayin-lamed-he ) This root carries the core function of “ascending” or “rising.” The same root is used to refer to pilgrimage in Jewish tradition, particularly in the phrase עֲלִיָּה לָרֶגֶל, ( ʿaliyah la-regel ) literally “going up” or “ascending by foot,” referring to three biblical festivals involving pilgrimage to the Temple in Jerusalem: “For I will drive out nations before you and enlarge your borders, and no man shall covet your land when you go up (בַּעֲלֹתְךָ - baʿalotka ) three times a year to appear before the Lord your God.” (Exodus 34:24) Religious and political ideologues routinely pervert this verse. The biblical understanding of land relationship can be described as patrimony (נַחֲלָה - naḥala ). This concept frames the land as a divine inheritance or trust from God, who remains the sole owner. As Leviticus 25:23 explicitly states: “The land shall not be sold permanently, for the land is mine; for you are strangers and sojourners with me.” Other verses where the same root appears are also significant for Jewish tradition: “I was glad when they said to me, ‘Let us go to the house of the Lord.’” / “To which the tribes go up (עָלוּ - ʿ alu ), the tribes of the Lord—an ordinance for Israel—to give thanks to the name of the Lord.” (Psalm 122:1, 4)“And many peoples will come and say, ‘Come, let us go up (וְנַעֲלֶה - venaʿaleh ) to the mountain of the Lord, to the house of the God of Jacob; that He may teach us concerning His ways and that we may walk in His paths.’ For the law will go forth from Zion and the word of the Lord from Jerusalem.” (Isaiah 2:3)“‘If this people go up (יַעֲלֶה - yaʿaleh ) to offer sacrifices in the house of the Lord at Jerusalem, then the heart of this people will return to their lord, even to Rehoboam king of Judah; and they will kill me and return to Rehoboam king of Judah.’ So the king consulted, and made two golden calves, and he said to them, ‘It is too much for you to go up (מֵעֲלוֹת - meʿalot ) to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt.’” (1 Kings 12:27-28) Luke’s lexical use of ἀνάγω ( anagō ), the Greek parallel to Hebrew עלה ( ʿalah ), repeatedly functions as a direct reference to Exodus themes: the plagues, the movement out of Egypt with God into the wilderness, the people’s complaints, and constant reminders that it was God who brought them up, and God who brings up. The Arabic cognate عَلَا ( ʿalā ), means “was high, was elevated, rose, ascended.” The word عَلَا ( ʿalā ) and related forms from this root occur multiple times throughout the Qur’an: فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ fa-taʿālā allāhu al-malik al-ḥaqq “Exalted is God, the true King” (Surah Ta-Ha 20:114)إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ inna firʿawna ʿalā fī al-arḍ “Indeed, Pharaoh exalted himself in the land” (Surah Al-Qasas 28:4)وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا walataʿlunna ʿulūwan kabīran “And you would surely cause corruption on the earth with great arrogance” (Surah Al-Isra 17:4)سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى sabbiḥi isma rabbika al-aʿlā “Glorify the name of your Lord, the Most High” (Surah Al-Aʿla 87:1) The root functions in various ways, including: عَلِيّ ( ʿaliyy ) - high, exalted أَعْلَى ( aʿlā ) - highest, most exalted تَعَالَى ( taʿālā ) - to be exalted, elevated عُلُوّ ( ʿuluww ) - height, exaltation, arrogance “Al-ʿAli” (The Most High) is one of the 99 names of God. The same root appears in the angelic proclamation from Luke 2:14, which is used in Christian liturgical services in the doxology: “Glory to God in the highest”: المجد لله في الأعالي al-majdu lillahi fil-ʿali ★ Support this podcast on Patreon ★…
What is it like to be unaffected? How sad it must be to go to church, attend a class, interact with your neighbor, and be indifferent to what they say. What is it like to be unaffected? To be so confined to yourself that when you look at your natural reflection in the mirror, you see your flaws—you might even acknowledge them—but the moment you look away, you forget them. You carry on with your life. It’s a curiosity, an interest, a fleeting insight, perhaps. But it’s a compartment, a facet of your identity that you create that fits into something you control—a picture you paint that does not influence how you live. What is it like to be unaffected? To live in such a way that everything around you exists as an experience in service to you on your checklist—an item on your itinerary, your menu, your agenda. What happens when every member of society treats everything like a trophy wife? Their job, partner, children, friends, family, affiliations, and even the place they pray? Everything becomes a trophy wife. Even God—the god of their imagination—becomes a trophy wife. What happens when everything is the object of the reflection of their natural face? What is it like to be unaffected? To resolve the dissonance of your natural reflection with the comfort of forgetfulness. To return to what was left behind. To turn away from what lies ahead. To prefer a lie. To lie to yourself. What happens when you look away? This week, I discuss Luke 8:19–21. Show Notes Refer to Episode 548: Μαγδαληνή / ג-ד-ל ( gimel-dalet-lamed ) / ج-د-ل ( jīm-dāl-lām ) In Latin, creāre means “to create,” “to produce,” or “to elect.” In Rome’s political sphere, it referred to the act of appointing or electing officials, including Julius Caesar. Hearers Not Listeners “For if anyone is a listener of the word and not a doer , he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was.” (James 1:23-24)“Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ ἀκροαταὶ μόνον…” “But be doers of the word and not listeners only…” (James 1:22)“Ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς· Μήτηρ μου καὶ ἀδελφοί μου οὗτοι εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες .” (Luke 8:21) In James 1:22, ποιηταὶ λόγου (“doers of the word”) and ἀκροαταὶ (“listeners") correspond to the participial forms found in Luke 8:21: ἀκούοντες (“hearing”) and ποιοῦντες (“doing”). Notably, ἀκροαταὶ and ἀκούοντες come from different roots. ἀκροαταὶ from the root: ἀκρο- ( akro- ), meaning at “the edge” or “the extremity,” implying passive reception, or “listening” vs. ἀκούοντες “to hear.”) Someone who sees their natural face (πρόσωπον τῆς γενέσεως, “the face of his birth”) in a mirror and then forgets what he saw is the one who hears Scripture and neglects to act. He chooses to forget his appearance in God’s eyes. His knowledge of Scripture (the mirror) is overtaken by willful self-deception. He is a listener, not a doer. ἀκροατής (“listener to”) occurs only four times in the New Testament, all with the negative connotation of inaction: Romans 2:13: γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι “for it is not the listeners of the Law” James 1:22: καὶ μὴ ἀκροαταὶ μόνον παραλογιζόμενοι “and not mere listeners of the Law, who delude themselves” James 1:23: ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής “for if anyone is a listener of the word and not a doer" James 1:25: παραμείνας οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος “not a forgetful listener , but a doer” παραλογίζομαι / ر-م-ي ( rā-mīm-yāʼ ) / ר-מ-ה ( resh-mem-he ) To deceive, defraud. To desert, abandon, or betray. To cast, throw, to cast (blame), or shoot (arrows). The Arabic رَمَى ( ramā ) and the Hebrew רמה ( rāmā ) carry the same function. “So it came about in the morning that, behold, it was Leah! And he said to Laban, ‘What is this that you have done to me? Was it not for Rachel that I served with you? Why then have you deceived (רִמִּיתָנִי, rimmītānī ) me?’” (Genesis 29:25)“But whoever earns an offense or a sin and then blames it (يَرْمِ yarmī ) on an innocent has taken upon himself a slander and manifest sin.” Surah An-Nisa (4:112) James 1:24: ἐπιλανθάνομαι (“to forget”) "For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten ( ἐπελάθετο ) what kind of person he was." (James 1:23-24) "For God is not unjust so as to forget ( ἐπιλαθέσθαι ) your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints." (Hebrews 6:10) "Do not neglect ( ἐπιλανθάνεσθε ) to show hospitality to strangers, for by this some have entertained angels without knowing it." (Hebrews 13:2) "And do not neglect ( ἐπιλανθάνεσθε ) doing good and sharing, for with such sacrifices God is pleased." (Hebrews 13:16) "Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting ( ἐπιλανθανόμενος ) what lies behind and reaching forward to what lies ahead." (Philippians 3:13) Philippians 3:13 refers to 3:8, which pertains to Paul’s station, family, tribe, religion, religious purity, heritage, personal achievements, religious accomplishments, national pedigree, and personal zeal—in his words—"ἡγοῦμαι πάντα ζημίαν / ἡγοῦμαι σκύβαλα" (I consider everything a loss; I consider them dung): “More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them mere dung, so that I may gain Christ.” "ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ Κυρίου μου, δι’ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω." ★ Support this podcast on Patreon ★…
This week, Fr. Paul reminds us that a word does not carry meaning yet the words of Scripture make God’s instruction accessible. Likewise, it is the words of God to which we submit, not an abstract Torah in Deuteronomy, but the words of God, a point echoed in the letters of St. Paul. (Episode 333) ★ Support this podcast on Patreon ★…
When people hear Luke 8:18, they assume it is talking about stuff. But Luke, like the Book of Job, is not about stuff. It is about darkness and light. When people evaluate others—their first mistake is that they evaluate at all—they measure what others have. That is how the Duopoly assesses Job. They love him because he was rich, pity him because he was poor, judge him because he was self-righteous, or cheer him because he did not give up. They experience the full range of human suffering, not through their own trials, but by observing and evaluating others. They think they are something when they are nothing—wolves in sheep’s clothing. Women and men who glory in the flesh; who glory in the suffering of others. They are the Duopoly—the "both-sidesies" people. Thus says the Lord: There is only one side; my throne in the heavens. It is mine, my kingdom rules over all, and I am not mocked. Even what they think they have is already gone, fading before they can grasp it—lost in their foolish desire to measure it. There is only one thing needful. And it cannot be counted as loss, because it does not come from them. That is why they think it has no meaning—because it is not of their making. Those who think like them, who act like them, will become like them. This week, I discuss Luke 8:18. Show Notes ἔχειν ( to have ) and δοκεῖ ἔχειν ( thinks he has ) 1 Corinthians 8:2 οὐδεὶς θεὸς εἰ μὴ εἷς “There is no god except one.” ( oudeis theos ei mē heis ) لَّا إِلَـٰهَ إِلَّا هُوَ “There is no god but him.” ( lā ilāha illā huwa; common phrase, e.g., Surah Al-Baqarah, 255) שְׁמַע יִרָאֵל יְהוָה (אֲדֹנָי) אֱלֹהֵינוּ יְהוָה (אֲדֹנָי) אֶחָד “Hear O Israel: the Lord our God, the Lord is one.” ( shamaʿ yisra'il, yahweh [adonai] eloheinu, yahweh [adonai] aḥad; Deuteronomy 6:4) Galatians 6:3 δοθήσεται ( it will be given ) Romans 12:3 1 Corinthians 4:7 ἀρθήσεται ( it will be taken away ) Romans 11:21-22 ἐκκόπτω ( ekkoptō ) “cut off, cut down” כ-ל-ה ( kaf-lamed-he ) To complete, finish, or bring to an end. Destruction, annihilation, perishing. 2 Corinthians 13:5 Luke makes 2 Corinthians functional in 8:18, reinforcing “the light” in 8:17 as an implement of testing. See my comments on the previous verse: φανερός / ב-ח-ן ( bet-ḥet-nun ) / م-ح-ن ( mīm-ḥāʾ-nūn ) In Latin, “en-” and “ex-” are prefixes with distinct meanings: The word “encounter” comes from the Old French “encontre,” which means “meeting” or “opposition,” and is derived from the Latin “in-” (meaning “in” or “on”) and “contra” (meaning “against” or “opposite”). At its root, “encounter” literally means “to meet against” or “to face.” In contrast, the anti-biblical term “experience” signifies “going through a test” or “emerging from a trial.” It emphasizes the personal involvement and subjective perception of events, where meaning is drawn from one’s own reference point. This internalized perspective distinguishes experience from encounter, as it places the self at the center of interpretation, making it inherently self-referential. I appreciate Father Paul Tarazi for highlighting this distinction and Matthew Cooper for further exploring the Latin etymologies with us—over coffee. ☕ ★ Support this podcast on Patreon ★…
Most people, when they hear the story of Josiah and his priest rummaging through the rubble of the temple in Jerusalem and stumbling upon a scroll, fall prey to the hope that Josiah was a reformer. That he picked up the scroll, looked upon those who came before him, and thought: I can do it better. I can get it right this time. But that's the trap. That's the mistake. That's the arrogance--not just of Josiah, but of the one hearing the story. Had he only watched Star Trek. Had he seen what happens, over and over again, to the guy in the red shirt--the one who beams down to the planet with Kirk and Spock. The one standing there, amid ruins, staring at some mysterious artifact. Why is the planet in ruins? Where have all the people gone? What is this strange artifact? And just before the guy in the red shirt meets his inevitable doom, the real question emerges: Why did they keep it buried? Why were they afraid of it? More importantly, why am I holding this thing in my hands? Perhaps instead of uncovering it, Josiah should be praying for cover--in the wilderness. This week, I discuss Luke 8:17. Show Notes κρυπτός / א-ט-ם ( aleph-tet-mem ) / أ-ط-م ( ʾalif-ṭāʾ-mīm ) “To seal,” “to block,” or “to close securely.” In Arabic, أَطْمَ ( ʾaṭma ) can indicate “a strong building” or “fortification,” although this root is not as commonly used in contemporary Arabic. "And there were shuttered windows (אֲטֻמוֹת, ʾăṭumōt ) looking toward the guardrooms, and toward their side pillars within the gate all around, and likewise for the porches. And there were windows all around inside; and on each side pillar were palm tree decorations." (Ezekiel 40:16)"There were latticed windows (אֲטֻמוֹת, ʾăṭumōt ) and palm trees on one side and on the other, on the sides of the porch; thus were the side chambers of the house and the thresholds." (Ezekiel 41:26) φανερός / ב-ח-ן ( bet-ḥet-nun ) / م-ح-ن ( mīm-ḥāʾ-nūn ) “Examining,” “testing,” or “distinguishing.” This root appears in various Semitic languages with similar meanings: Aramaic: בְּחַן ( bǝḥan ) – to test, try. Syriac: ܒܚܢ ( bḥan ) – to test, examine. Arabic: مَحَنَ ( maḥana ) – to probe, examine, or test a student. “Send one of you that he may get your brother, while you remain confined, so that your words may be tested (יִבָּחֵנוּ, yibbāḥēnû ) whether there is truth in you. But if not, by the life of Pharaoh, you are certainly spies!” (Genesis 42:16) The name of the surah, al-Mumtaḥanah, sometimes rendered “She who is to be tested,” refers to the believing women tested in 60:10, the only occurrence of م-ح-ن in the Qur’an, as the term اِمْتَحَنَ ( imtaḥana ) as the imperative فَامْتَحِنُوهُنَّ ( fa-imtaḥinūhunna “test them!”). In Classical Arabic, م‑ح‑ن conveys “to test,” “to try,” “to examine,” or “to subject someone to a trial or hardship.” The noun مِحْنَة ( miḥnah ) means “trial,” “ordeal,” or “affliction.” ἀπόκρυφος / ס-ת-ר (samek-taw-resh) / س-ت-ر ( sīn-tāʾ-rāʾ ) Hiding, concealing, covering, or sheltering. The Arabic noun سِتْرًا ( sitran ) means a covering, a veil, or protection. لَمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا (lam najʿal lahum min dūnihā sitran ) “…We had not provided for them any cover (سِتْرًا) from it (the sun).” Sūrat al-Kahf (18:90) الله يستر ( allāhu yastur ) literally means “God conceals” or “God covers.” In everyday usage, Arabic speakers often say it as an exclamation along the lines of “May God protect us!” or “God help us!” A prayer for protection or guidance in hardship, asking that God will hide something undesirable from public view, such as a fault or mistake, and that he will cover sins. ★ Support this podcast on Patreon ★…
Evil always dresses in a garment of light. It hides in plain sight. It smiles. It’s friendly. It’s comforting. It’s dishonest. It appears as something it’s not. Take, for example, that seemingly innocuous campfire song all your children have been taught to sing at your silly church camps: “This Little Light of Mine.” Like a mother who possesses children; like a tribe that possesses land; like those who refuse to let go of what God destroys—or worse, those who wickedly imagine they can compensate for God’s will by loving their neighbor—like a spoiled child clamoring for a toy. Yes, this little hymn of the Antichrist twists the teaching of the Gospel of Luke into a fascist anthem that leads, at worst, to genocide—and at best, to a mind-numbing theology of the cult of self: the worship of money, human reason, community, and ultimately, state power. “This little light of mine?” Are you kidding me? Do you really think the place men dared not tread is now yours to share? Do you know what you’re talking about? Do you really believe the light upon which Moses dared not gaze is yours to adorn with coverings, like a pet? Think. No—do not think. Hear. To what did Luke refer in chapter 8 when he said lampstand? Container? Cover? What do any of these things have to do with you and your church camps? He who has ears to hear, let him hear. This week, I discuss Luke 8:16. Show Notes ἅπτω / נ-ג-ע ( nun-gimel-ʿayin ) / ن-ج-ع ( nūn-jīm-ʿayn ) Greek: to set on fire. Hebrew: to touch, strike violently, reach, or afflict. The Arabic cognate نَجَعٌ ( najaʿ ) refers to 1. the effect of the action, 2. being effective, or 3. having an impact or benefit—for example, a statement or teaching; in modern usage, a medicine. In a nomadic context, it signifies the departure or migration of people or animals in search of pasture or sustenance. λύχνος / נ-ר ( nun-resh ) / ن-و-ر ( nūn-wāw-rāʾ ) Light, lamp. The Arabic cognate نُور ( nūr ) functions as “light” or “illumination.” καλύπτω / כ-ס-ה ( kaf-samek-he ) / ك-س-ى ( kāf-sīn-yāʾ ) Cover, conceal, clothe, drape, forgive. The Arabic verb كَسَا ( kasā ) means “to clothe” or “to cover.” Its triliteral root is ك-س-و ( kāf-sīn-wāw ). كسوة الكعبة ( kiswat al-ka'bah ) denotes the cloth that covers the Kaaba in Mecca. σκεῦος / כ-ל-י ( kaf-lamed-yod ) / ك-ي-ل ( kāf-yāʾ-lām ) Vessel, implement, tool. The Arabic word كيل ( kayl ) refers to a measure of grain. It denotes measuring, weighing, or apportioning something in quantities. The root is also related to the Hebrew function כול ( kul ), which can function as comprehending, containing, or measuring. In Arabic كُلّ ( kulu ) indicates all. κλίνη / מ-ט-ה ( mem-ṭet-he ) / م-ط-ط ( mīm-ṭāʾ-ṭāʾ ) Couch, bed, to incline, stretch downward, extend. The Arabic مَطَّ ( maṭṭa ) "to stretch" or "extend" shares a common Proto-Semitic root (m-ṭ-) with Hebrew: Hebrew מ-ט-ה (m-ṭ-h);Arabic م-ط-ط (m-ṭ-ṭ); Aramaic מטא (mṭʾ); Akkadian ( maṭû ) λυχνία / מ-נ-ר ( mem-nun-resh ) / ن-و-ر ( nūn-wāw-rāʾ ) Lampstand, light, menorah. The Arabic cognate of מְנוֹרָה ( menorah ) is منارة ( manārah ), which means candlestick, lighthouse, or minaret (the tower of a mosque), the lighthouse from which the call to hear scripture is announced to all. The triliteral root in Arabic pertains to light, illumination, or shining. اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ( allāhu nūru as-samāwāti wa-al-arḍi ) ”"God is the light of the heavens and the earth.” (Surah An-Nur 24:35) ★ Support this podcast on Patreon ★…
It has taken some time to understand what the Parable of the Sower meant when it introduced the function “soil” in its critique of human beings’ betrayal of God’s covenant with Abraham. Still, by the time the New Testament was written, Matthew, Mark, and Luke all found it necessary to clarify that the position of the one being judged was separate from the station of the one Judge. In the end, the nuance of “seed” as covenant unto instruction vs. seed as offspring and the distinction between “holy seed” and “rebellious seed” were not clear enough for those who, like the Caesars, sought to enthrone themselves as gods by making the Bible a historical narrative about their community. Long before the Qur’an split the function zera’ into two distinct Semitic roots, the New Testament introduced the function “soil” opposite the covenantal seed of Abraham to demonstrate how God’s instruction operates as the sole Judge of his offspring, who, like Job, are found wallowing in the dark midnight of their self-righteous fate, powerless before him, left only with only “with ears to hear” his voice and the opportunity to submit to him, or not. That is why Jesus is explicit and open. There are no secrets or mysteries. The seed is the word of God, and the mystery is his judgment, which, the prophet Daniel taught us, is beyond man’s grasp. He who has ears to hear, let him hear. This week, I discuss Luke 8:9-15. Show Notes μυστήριον ( mystērion ) / ר-ז-ז ( resh-zayin-zayin ) The term רָז ( raz ) is an Aramaic word that means “mystery” or “secret.” “The king answered unto Daniel, and said, of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.” (Daniel 2:47) The name “Daniel' comes from דָּן ( dan ), meaning 'judge,” and אֵל ( el ), which refers to “God.” קוֹדֶר ( qoder ) / قَدْر ( qadr ) In biblical Hebrew, קוֹדֶר ( qoder ) can mean “dark” or “gloomy.” (Job 30:28) In Arabic, the phrase ليلة القدر ( laylat al-qadr ) refers to “The Night of Decree,” “The Night of Power,” or " The Night of Fate,” during which the prophet received the Word of God. As an extension of judgment, qadr can also refer to value, worth, extent, amount, volume, or rank: له قدر كبير ( lahu qadr kabīr ) “he is highly esteemed.” قدر الماء ( qadr al-māʼ ) “amount of water” παραβολή ( parabolē ) / מ-ש-ל ( mem-shin-lamed ) / م-ث-ل ( meem-tha-lam ) In Arabic, the word مَثَل ( mathal , plural: أمثال amthāl ) is equivalent to the Hebrew מַשָּׁל ( mashal ). إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا ( inna allāha lā yastaḥyī an yaḍriba mathalan mā ) ”Indeed, God is not shy to present a parable ( mashal )” Surah Al-Baqarah (2:26) ★ Support this podcast on Patreon ★…
In Scripture, Abraham’s seed encompasses more than just biological lineage. It also transmits God’s covenant, outlining the potential for righteousness and human corruption in a single function. The Hebrew term zera', "seed" or "offspring," follows the continuity of God’s promise to Abraham from one generation to the next. It also marks the recurring story of human rebellion, which is as predictable in each generation as the agrarian cycle of seasons. Nothing changes under the sun. In this sense, the biblical seed is covenantal, according to God’s promise across the generations, and biological, according to his command. The seed has all living things and the preservation of life in its purview, even as humans repeatedly threaten life in literary Scripture and literal history. To sow the biblical seed is to “spread” God’s covenant in fulfillment of his promise to Abraham, a grace carried in the content of Paul’s gospel, which scatters our rebellious (biological) seed as Jesus scatters in Luke, all the while gathering God’s offspring for the Kingdom. This is what the Magnificat in Luke 1:46-55 means: Scripture shatters the stubborn back of human rebellion in every generation, scattering those who remain and spreading them among the nations, fulfilling God’s promise to Abraham and his offspring, including all life in God’s zealous care. Put that in your flashy fundraising brochure. This week, I discuss Luke 8:4-8. Show Notes σπείρω / σπόρος / ז-ר-ע ( zayin-resh-ʿayin ) / ز-ر-ع ( zāy-rāʿ-ʿayn ) “And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time זרע ( zaraʿ ), and you shall eat your bread to the full and dwell in your land safely.” (Leviticus 26:5)זֶ֫רַע (zeraʿ) “seed,” in biblical Hebrew, also functions as “offspring” or “descendants” with a connotation of spreading or scattering. In Arabic: The verb زرع ( zaraʿa ) means “to sow” or “to plant.” The noun زرع ( zarʿ ) refers to “crops” or “plants.” أَفَرَأَيْتُم مَّا تَحْرُثُونَ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ( ʾafa-raʾaytum mā taḥruthūna, ʾaʾantum tazraʿūnahu ʾam naḥnu al-zāriʿūna )“Have you seen that which you sow? Is it you who makes it grow, or are we the grower?”(Surah Al-Waqi'ah, 56:63-64) The biblical function ז-ר-ע bifurcates in the Qur’an, clarifying the distinction between covenant and offspring. A second root, ذ-ر-أ ( dhā-ra-hamza ), is introduced alongside ז-ר-ע that ties directly to lineage, posterity, and the continuity of God’s covenant with Abraham: قَالَ وَمِن ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ ( qāla wa-min dhurrIyyatī qāla lā ya-nālu ʿahdī a-ẓālimīna )“He [Abraham] said, ‘And of my descendants?’ He said, ‘My covenant does not include the wrongdoers.’”(Surah Al-Baqarah, 2:124) As with Biblical Hebrew, both connotate scattering, dispersing, or spreading. ★ Support this podcast on Patreon ★…
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