text:
Summary and Context:
Today, I continue with the next stage of the writing process: editing. I will have a discussion of the writing process and what editing means. I will talk about how we edit once we are done with adding and correcting our ideas. In the case for revising, the objective was for my students to state an opinion, supply reasons to support that opinion, and include a closing statement.
Today, the focus is on spelling, punctuation, capitalization, and grammar. I model how to edit their paragraphs. Once they are done editing, they will work with their partner from yesterday and help one another with this stage.
I provide a checklist for them to use with their partner and by themselves. Then, I gather the students briefly to get them started on publishing their pieces. Some will share. I will take time to reflect on the editing process so I can get feedback on it and help me make modifications for future lessons.
Lesson Opening:
I share the objective for today. I show my students our blue chart that I use to show the status of the class. It is a good visual for us to understand where the class currently is in the writing process. At the moment the photos of my students are in the editing section. Once the students are done editing, they can move their picture to the publishing stage. With this lesson, all the students happen to be on the editing stage, but, with other writing tasks (such as in writer's workshop), the students can be in different places stages, and that's okay.
Then, I ask a volunteer to help me model the process. I read my piece to my partner. Then, I turn my paragraph over to my partner and we look at it together with the checklist as we determine which areas will I need to work on by my self. All the areas that receive a "no" will need to be corrected.
Now my students sit around the room to help each peer edit. As they work collaboratively, I walk around and make sure they are reading their paragraph to their partner. Some will need support as to how to proceed with the checklist since they may get confused about how to check off what they are doing with their partner and then what they will be checking off on their own.
Others will need reminders as to how to transition into editing on their own.
With this editing, I made sure to partner up students with similar reading abilities. I did have to work work one-on-one with a couple of students who need support at this time of the year. I worked with them one at a time, so those waiting for me were reading a book, instead of waiting in a line.
Now my students transition into editing on their own. What they do now is choose a different colored pen from the one they used to revise. I make sure they have at least three different colored pens in their pencil box. In this way they can start to distinguish the difference between revising and editing.
Now they will look at the checklist and fix those sections that got a "no," on their check list.
As they work, I walk and support them. Some will need redirection as to what do next. Others will need to be reminded to read each sentences at time and fix it.
Also, as I walk around I like to check in with them and see where they are at and see how their editing is coming along: checking the punctuation marks.
I work to help my students become self sufficient and that they understand what they have available as support so that they don't come looking for as their first option when they need spell a word: using different resources to spell.
I call my students to the rug. I noticed that many of them were done with their editing, so I give them instructions on how to rewrite their paragraphs again to be published. I give them guidelines to publish their paragraph. I create a simple Publishing Chart they can reference as they rewrite to publish.
Not all my students are done with editing, and that is ok. But, I feel strongly about keeping the flow of the writing moving and allowing for those students who are done to publish. Those who are publishing can move their photos to that section on our blue chart. Moving their photos from one section to another motivates them.
I offer support as needed as my students either work to publish or to finish their editing.
Again, if there are students who one-on-one support, I work with them on the round table.
Here are some examples of published pieces:
I bring my students to the rug, and a couple of them who are done publishing share their pieces. When my students share they receive feedback.
This is the system I use to make sure the feedback process feels safe and fun:
With my students still sitting on the rug, I turn their attention to reflecting about the process of peer editing. I pose a couple of questions and some share their experience:
Lastly, I take the moment to ask whether we met our goal, and I bring closure to the lesson.


text:
Rangoli, also known as kolam or muggu is a folk art from India. Typically consisting of bright colors, rangoli is a decorative design made in living rooms and courtyard floors during Hindu festivals.
Rangoli art is an adornment or decoration that has different names in different provinces of India; for example, purna in Uttar Pradesh, mmandn in Rajasthan, aripan in Bihar, Bengal alpana in Maharashtra, rangavallie in Karnataka, kKollam in Tamil Nadu, muggu in Andhra Pradesh, alikhthap in Kumaon, kolam in Kerala, and saathiya in Gujarat.
Features of the "Best Rangoli Design"
- Large collection of HD rangoli designs.
- Update new and latest rangoli designs at regular and short intervals.
- Direct access to all rangoli design with image slider at bottom and preview of it at upper screen.
- Ability of zoom-in and zoom-out with multitouch.
Keywords: Rangoli, Pongal, Makar Sankranti, Diwali
Here is the screenshot of it.

subset: commoncrawl


text:
Blog this
I'm happily browsing the web, minding my own business, when I stumble across it: an article called "Writers Who Blog," that totally trashes me out. I know! I was shocked too. Still, I was prepared to file it away with all the other things that make no sense, like fat-free chewing gum and Florida, until I discovered something: the article was by the same guy who once wrote one of the worst reviews of Jennifer Government I've ever seen.
I believe there's an old saying: diss me once, shame on you. Diss me twice, I totally go you on my web site. So I'm pulling off my writing gloves (a simple design to the eye, but they have hidden layers) and knuckling up.
First, the review. Now, I understand that people need to review books. It's a valid profession, even noble in its own way, and performs an economically valuable function, like prostitution, and selling heroin to teenagers. Maybe book criticism is even more valuable than those. But there are certain Things Critics Do That Piss Me Off, and Todd Bunker does three out of five. Plus one I keep meaning to add to that list: he gives away some of the ending. In fact, he blabs about something that happens on page 325—which, given it's a 335-page book, should surely be punishable by public flogging. I'm sure most authors would agree with me.
That review was written under a cowardly pseudonym—the only reason I know "Johnny Yuma" is "Todd Bunker" is this new article, in which he fesses up even while dumping more buckets of cold, smelly editorial down my back. It goes like this: Todd, who is a novelist, is thinking about adding a blog to his own site. Curious as to whether this would be a good or bad thing for his career, he checks out Neal Pollack, Wil Wheaton, and me. Neal and Wil come out of it with minor wounds, but me: whoo. First he blasts me for being on the receiving end of some kind of publishing promotion. Then he says the only reason I sell books is because I created NationStates. He disses my "Ride the Walrus" blog, saying it proves I have nothing to write about, then he suggests I lie about how many people visit my site. He calls my readers sycophants (!!) and finishes up by rating my blogs as 2/10, because they're: "Beside the point. [Max] blogs for hits."
Being interested in site traffic is a pretty brave accusation to make in an article that contains three hyperlinks to Todd's own site, an Amazon link to his novel, and an image that when you hover over it pops up: "Todd Bunker Todd Bunker Todd Bunker Todd Bunker Todd Bunker Todd Bunker". And that crack about "Ride the Walrus" is totally undeserved. I tell you, it's the sensation that's sweeping the nation. It's clear to me Todd hasn't tried it at all.
After finding so many faults with other people's blogs, Todd decides against creating one of his own. The "constant interaction" would be "too much of a good thing," he says. Instead, he prefers to retain "a bit of mystique".
Well, I don't know, Todd. If "mystique" means concealing that you're a tosser, it might already be too late. I say, have the courage to put up a blog. Look, it is tough to get noticed as a new novelist; there are way too many of us. I tried the quietly-wait-for-the-world-to-notice-your-great-novel thing, too, and it didn't work out: I had a good book, good publishing support, and great reviews, and it just sunk. If you want to write books and tuck them into your desk drawer, then great. But if you want to make a living out of writing stories, you have to do something more than sit back and wait for success to land in your lap. You have to do everything you can.
So don't be scared, Todd. Show us what you've got.


text:
get(redirected from gets his)
Also found in: Dictionary, Thesaurus, Legal, Idioms.
Informal (in tennis) a successful return of a shot that was difficult to reach
(computer science)
An instruction in a computer program to read data from a file.
(industrial engineering)
A combination of two or more of the elemental motions of search, select, grasp, transport empty, and transport loaded; applied to time-motion studies.
get(1) In programming, a request for the next record in an input file. Contrast with put.
(2) An FTP command used to download a file from a server or to display the contents of a text file. See ftp commands.
(3) (GET) An HTTP command used to retrieve data from a Web server. See HTTP GET.


text:
Introduction to Aromatherapy - Salisbury - Sunday 15 November 2020
- Product Details
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"Superb, exceeded my expectations, set in a calming, homely and cosy atmosphere." - Lesley
An enjoyable and rewarding day, offering a fascinating insight into the world of aromatherapy - making it an ideal day out whether you are by yourself or with a friend, this experience also makes a unique gift.
The first UK high street retailer to sell organic essential oils, Neal's Yard Remedies has helped make aromatherapy one of the most popular natural therapies today. People are increasingly aware of the holistic benefit that essential oils have on the mind, body and spirit. This one day experience has been designed to give you an insight into this fascinating therapy.
Course covers:
- Introduction to 10 popular essential oils, carrier oils and safe blending
- Basic aromatherapy application techniques
- Benefits related to skincare, relaxation and everyday complaints
- Create your own essential oil blend to take home
- Learn how to give a relaxing hand massage
Course material includes a Little Book of Essential Oils.
20% off in store
Make more of your day with 20% discount in our Salisbury store.*
*20% off applies on day of workshop in Neal's Yard Remedies Salisbury store only. Excludes sales of Gift Vouchers, Therapies, Courses and third party products. No cash or other alternatives. Not to be used in conjunction with any other offer.
Length: 1 day
Date: Sunday 15 November
Time: 9.30am - 5.30pm - with an hour for lunch (not provided - tea will be provided)
Location: Neal's Yard Remedies Salisbury store
Tutors: Fran Johnson
Entry requirements: Open to all - no prior experience necessary
Benefits: Each student will be entitled to 20% discount in our Salisbury shop for the duration of the course.
Further Information: Please call 020 3119 5904 or email firstname.lastname@example.com
No tickets or other items will be sent in the post. You will receive a welcome email prior to the course. If you are purchasing the course as a gift please contact us should you wish to receive a printable gift certificate.
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To amend or cancel a course or workshop booking we require no less than 2 weeks' notice prior to the course start date, after this date no amendments will be made, and cancellation charges will apply. Please be aware that a transfer fee of £30 applies when amending a course booking. As with any leisure activity where there are limited spaces and it is run on a specified day for example a theatre ticket purchase, our cancellation charges will apply even if you've booked your course or workshop less than 14 days prior to making your cancellation – please refer to our course terms and conditions for further details.


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The New Testament frequently cites Jewish scripture to support the claim of the Early Christians that Jesus of Nazareth is the messiah, and faith in Jesus as the Christos and his imminent expected Second Coming. The majority of these quotations and references are taken from the Book of Isaiah, but they range over the entire corpus of Jewish writings. Jews do not regard any of these as having been fulfilled by Jesus, and in some cases do not regard them as messianic prophecies at all.[1]
"Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate" - Daniel 9:24-27 (Authorized Version 1611)
References to "most holy", "anointed" ("Messiah") and "prince" have been interpreted as speaking of Jesus, and the phrase "anointed shall be cut off" as pointing to his crucifixion, the "people of the prince who is to come" being taken to refer to the Romans who destroyed Jerusalem and the Temple in 70 AD.[2]
In the Gospel of Mark, Jesus refers to the "horrible abomination" or "abomination of desolation" (Mark 13:14) and the Gospel of Matthew adds a direct reference to this as being from the Book of Daniel, "So when you see the desolating sacrilege spoken of by the prophet Daniel…" (Matt 24:15)
The general scholarly view[3][4] is that the author of Daniel is writing a contemporaneous account of the Maccabean Revolt c. 167 BCE and the "cutting off of an anointed one" (9:26)— refers to the murder of the high priest Onias III; the "abomination that causes desolation" refers to Antiochus IV erecting a statue of Zeus in the Temple, the final straw breaking the uneasy coexistence of the traditionalist Jews and the more Hellenized Jews.
Deuteronomy 18 is one of the earliest prophecies which speaks of a prophet who would be raised up from among the Jewish nation.
15 "The LORD will raise up for you a prophet like me from among yourselves, from your own kinsmen. You are to pay attention to him ... 18I will raise up for them a prophet like you from among their kinsmen. I will put my words in his mouth, and he will tell them everything I order him." (CJB)
Some Evangelical Christians claim that in the first century CE, Jews expected a final prophet.[5] The Gospel of John states that the Jews of Jesus' time asked John the Baptist if he were the prophet described in this verse (John 1:19-22), and that he denied it. In Acts 3:18-22, Peter claimed that Jesus was the fulfillment of this promise.
"I will make a covenant of peace with them, an everlasting covenant. I will give to them, increase their numbers, and set my Sanctuary among them forever. My dwelling place will be with them; I will be their God, and they will be my people." (CJB)
The "dwelling place" (Hebrew mishkan) recalls the wilderness tabernacle. The Sanctuary (Hebrew miqdash) points rather to the Temple, in particular the renewed Temple, which will occupy Ezekiel's attention in the last ch.s of 40-48.
Christianity believes that Ezekiel's Temple is more glorious than the Tabernacle of Moses (Exodus 25-40) and the Temple of Solomon (1 Kings 5-8), pointing forward to several beliefs:
Judaism holds that the Messiah has not yet arrived namely because of the belief that the Messianic Age has not started yet. Jews believe that the Messiah will completely change life on earth and that pain and suffering will be conquered, thus initiating the Kingdom of God and the Messianic Age on earth. Christian belief varies, with one segment holding that the Kingdom of God is not worldly at all, while another believe that the Kingdom is both spiritual and will be of this world in a Messianic Age where Jesus will rule on the throne of David. Most Jews hold that the Kingdom of God will be on earth and the Messiah will occupy the throne of David. Jews hold that life on earth after Jesus has not changed profoundly enough for him to be considered the Messiah. Christians (in particular Evangelicals) who believe that it is both/and claim that it is spiritual and within right now, and physical and outward at the return of the Messiah.
While Christians have cited the following as prophecies referencing the life, status, and legacy of Jesus, Jewish scholars maintain that these passages are not messianic prophecies and are based on mistranslations/misunderstanding of the Hebrew texts.[7]
"6 For this is what ADONAI-Tzva'ot says: "It won't be long before one more time I will shake the heavens and the earth, the sea and the dry land; 7 and I will shake all the nations, so that the treasures of all the nations will flow in; and I will fill this house with glory," says ADONAI-Tzva'ot. 8 "The silver is mine, and the gold is mine," says ADONAI-Tzva'ot. 9 "The glory of this new house will surpass that of the old," says ADONAI-Tzva'ot, "and in this place I will grant shalom," says ADONAI-Tzva'ot.'" (CJB)
The Second Temple was to be filled with the glory of God and its glory would be superior to Solomon's temple despite the missing artifacts and the absence of sacred fire (God initially lighting up the altar Himself).
For some Christians, this prophecy is believed to be fulfilled in Jesus of Nazareth being present and teaching in Herod's renovated Temple and peace being granted by God for mankind in that place through the tearing of the veil of the Holy of Holies upon Christ's death. Furthermore, it is asserted that if Haggai's prophecy is to be held as true, it must have been accomplished before 70 AD since the Romans destroyed the Second Temple at that time.
On the other hand, many scholars, including evangelical Christians, understand the prophecy as being in reference to the physical splendor of the Temple (as implied by the context) and/or apply it to the yet future Third Temple.[8]
"When Israel was a child, I loved him, and out of Egypt I called my son."
In its original context, this text from Hosea referred to the deliverance of the people of Israel from bondage in Egypt.[9] The Gospel of Matthew applies it to the return from Egypt of Jesus and his family as a messianic prophecy.[10] "An angel of the Lord appeared to Joseph in a dream and said, 'Rise, take the child and his mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search for the child to destroy him.' And he rose and took the child and his mother by night, and departed to Egypt, and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, 'Out of Egypt have I called my son'" (Matthew 2: 13-15). Conservative scholars argue that this passage fits into the context of Hosea 11.[11]
In Isaiah 7:14 the prophet Isaiah, addressing king Ahaz of Judah, promises the king that God will destroy his enemies; as a sign that his oracle is a true one, Isaiah predicts that a "young woman" ("almah") will shortly give birth to a child whose name will be Immanuel, "God is with us", and that the threat from the enemy kings will be ended before the child grows up.[12] The almah has been identified as either the mother of Hezekiah or a daughter of Isaiah, although there are problems with both candidates.[13]
The gospel of Matthew presents Jesus's ministry as largely the fulfilment of prophecies from Isaiah.[14] In the time of Jesus, however, the Jews of Palestine no longer spoke Hebrew, and Isaiah had to be translated into Greek and Aramaic, the two commonly used languages.[14] In the original Hebrew of Isaiah 7:14 the word almah meant a young woman of childbearing age who had not yet given birth and who might or might not be a virgin, and the Greek translation rendered almah as parthenos, the Greek word for "virgin".[15] Scholars agree that almah has nothing to do with virginity, but many conservative American Christians still judge the acceptability of new bible translations by the way they deal with Isaiah 7:14.[16][17] The virgin birth is found only in the gospels of Matthew and Luke; there is no reference to the birth of Jesus in Mark's gospel or the Gospel of John, nor in the epistles of Paul, who says that Jesus was "born of a woman" without mentioning that the woman was a virgin.[18]
According to both Jewish and Christian interpretation, the prophet Isaiah was commanded to inform the people of Israel in a prophecy that Sennacherib's plunder of the Ten Tribes was at hand, and that Nebuchadnezzar's spoil of Jerusalem, in later years, was coming nearer.[19]
After this prophetic address to the people of Israel, Isaiah interrupts his prophecy and speaks to God. According to Jewish tradition, the salvation of which he speaks is the miraculous end of Sennacherib's siege of Jerusalem (see Isaiah 36 and 37) in the days of the Prince of Peace, King Hezekiah, a child of King Ahaz.
Opposing this idea is Rashi himself who discovers that Hezekiah was already born at the time of the prophecy so this would invalidate him as the child to be born in the future. Concerning Isa 7:14 you may the following quote interesting - "RASHI also came to the conclusion that the Immanuel prophecy could not refer to Hezekiah, because 'if you count up the years of Hezekiah you will find that Hezekiah was born nine years before his father [Ahaz] ascended the throne.' Hence, Hezekiah was born nine years before the prophecy was given, and yet the prophet says: 'Behold the virgin shall (future tense) conceive...' " (Rachmiel Frydland, What the Rabbis Know About the Messiah- A Study of Genealogy and Prophecy [Cincinnati Ohio; Messianic Publishing Co., 1993] P40)
The interpretation of ISA 9:1-2 by the Gospel author of Matthew has led Christian authors to hint at its messianic applications.[22]
Matthew refers to this, since Jesus began his one to three years of ministry in Galilee:
In Isaiah, this prophecy describes how Assyrian invaders from the east are increasingly aggressive as they progress westwards toward the sea, the coastline of the levante, while Matthew 4:14-16 has re-interpreted the description as a prophecy stating that Jesus, the new Prince of Peace, would progress (without any hint of becoming more aggressive) toward Galilee. While Matthew loosely plagiarizes a Greek Septuagint interpretation of scripture (Isaiah 8:23-9:1-2),[21] in the Masoretic text it reads totally different and refers to the 'region of the nations'.[20]
Some Christians believe that this verse refers to the birth of Jesus as the Messiah. The verse reads in Christian bible versions:
"6. For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace."
— Isaiah 9:6
In Jewish translations of the Hebrew Bible the verse reads differently and the verse numbering is different (9:6 in the Christian Old Testament is numbered 9:5 in Hebrew Bible versions):
"5. For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, "the prince of peace.""[23]
— Isaiah 9:5
But newer Jewish versions do not translate the verse this way and the changing of the order of the words is problematic in the newer translations . For example:
Isa 9:6 (9:5) For a child is born unto us, a son hath been given unto us, and the government is placed on his shoulders; and his name is called, Wonderful, counsellor of the mighty God, of the everlasting Father, the prince of peace, (Lesser)
Isa 9:6 (9:5) For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele- joez-el-gibbor-Abi-ad-sar-shalom; (JPS 1917)[24]
This long name is the throne name of the royal child. Semitic names often consist of sentences that describe God; thus the name Isaiah in Hebrew means "Yahweh saves"; Hezekiah, "Yahweh strengthens"; in Akkadian, the name of the Babylonian king M'rodakh-Bal'adan (39:1) means "Marduk has provided an heir." These names do not describe that person who holds them but the god whom the parents worship.[25]
This verse is expressly applied to the Messiah in the Targum, i.e. Aramaic commentary on the Hebrew Bible.[26]
"And he shall set up a banner for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." Isaiah 11:12
Some commentators view this as an unfulfilled prophecy, arguing that the Jewish people have not all been gathered in Israel.[27] Some Christians refer to the foundation of the State of Israel as fulfillment of this prophecy.[28] Others argue that the fulfillment is that Jesus as Messiah brings all nations to himself (cf. 11:10 "Nations will seek his counsel / And his abode will be honored.") citing John 12:32 ("And I, when I am lifted up from the earth, will draw all people to myself.") and Paul in Romans 15:12 when he quotes Isaiah 11:10, emphasizing the inclusion of the gentiles into the people of God.[6]
Some Christians also believe that Isaiah 2:2 is to be understood in connection with Isaiah 11:10,12.
"In the days to come, The Mount of the Lord's house Shall stand firm above the mountains And tower above the hills; And all the nations Shall gaze on it with joy." Isaiah 2:2
Some Christians believe that Jesus the Messiah is the ultimate "house" or dwelling place of God, as is told in John 1:14 ("And the Word became flesh and dwelt among us, and we have seen his glory") and 2:19-21 ("Jesus answered them, "Destroy this temple, and in three days I will raise it up." The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?" But he was speaking about the temple of his body."). Through him the messianic community becomes a temple in 1 Corinthians 3:16 ("Do you not know that you all are God's temple and that God's Spirit dwells in you?"') and Ephesians 2:20-22 ("...built on the foundation of the apostles and prophets, the Messiah Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit."). It is through the Messiah's exaltation all nations are drawn to him, as in Luke 24:47 ("...and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.").[6]
Isaiah 53 is probably the most famous example claimed by Christians to be a messianic prophecy fulfilled by Jesus. It speaks of one known as the "suffering servant," who suffers because of the sins of others. Jesus is said to fulfill this prophecy through his death on the cross.[29] The following verse from Isaiah 53:5 is understood by many Christians to speak of Jesus as the Messiah:
"But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed." Isaiah 53:5 (King James Version)
"But he was pained because of our transgressions, crushed because of our iniquities; the chastisement of our welfare was upon him, and with his wound we were healed." Isaiah 53:5 (JPS The Judaica Press Tanach with Rashi's commentary
Modern scholars, like Rabbi Tovia Singer[30] as well as Rashi (1040–1105) and Origen (184/185 – 253/254 CE),[30] view the 'suffering servant' as a reference to the whole Jewish people, regarded as one individual,[31] and more specifically to the Jewish people deported to Babylon.[32] However, in aggadic midrash on the books of Samuel, a compendium of rabbinic folklore, historical anecdotes and moral exhortations, Isa 53:5 is messianically interpreted.[33]
One of the first claims in the New Testament that Isaiah 53 is a prophecy of Jesus comes from the Book of Acts, which describes a scene in which God commands Philip the Apostle to approach an Ethiopian eunuch who is sitting in a chariot, reading aloud to himself from the Book of Isaiah. The eunuch comments that he does not understand what he is reading (Isaiah 53) and Philip explains to him that the passage refers to Jesus: "And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? Of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus." This has been the standard Christian interpretation of the passage since Apostolic times.[34]
The (suffering) Servant,[35] as referring to the Jewish people, suffering from the cruelties of the nations, is a theme in the Servant songs and is mentioned in Isa 41:8-9, Isa 44:1, Isa 44:21, Isa 45:4, Isa 48:20 and Isa 49:3.[30]
Matthew 2:17-18 gives the killing of innocents by Herod as the fulfillment of a prophecy spoken of in Jeremiah:
In Jeremiah 31:15, the phrase "because her children are no more" refers to the captivity of Rachel's children in Assyria. The subsequent verses describe their return to Israel.[36]
"But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto Me that is to be ruler in Israel; whose goings forth are from of old, from ancient days." (Micah 5:1)
A verse near the end of Micah's prophecy on the Babylonian captivity has been interpreted by Christian apologists as a prophecy that the Messiah would be born in Bethlehem.[37]
The verse describes the clan of Bethlehem, who was the son of Caleb's second wife, Ephrathah. (1 Chr. 2:18, 2:50-52, 4:4) Bethlehem Ephrathah is the town and clan from which king David was born,[38] and this passage refers to the future birth of a new Davidic heir.[39]
Although the Gospel of Matthew and the Gospel of Luke give different accounts of the birth of Jesus, both place the birth in Bethlehem.[40] The Gospel of Matthew describes Herod the Great as asking the chief priests and scribes of Jerusalem where the Messiah was to be born. They respond by quoting Micah, "In Beit-Lechem of Y'hudah," they replied, "because the prophet wrote, 'And you, Beit-Lechem in the land of Y'hudah, are by no means the least among the rulers of Y'hudah; for from you will come a Ruler who will shepherd my people Isra'el.'" (Matt 2:4-6)
The idea that Bethlehem was to be the birthplace of the Messiah appears in no Jewish source before the 4th century CE.[41] Jewish tradition appears to have emphasised the idea that the birthplace of the Messiah was not known.[42]
Many modern scholars consider the birth stories as inventions by the Gospel writers, created to glorify Jesus and present his birth as the fulfillment of prophecy.[43][44] However, since the birth in Bethlehem is one of the few common elements in the Gospel accounts, some scholars believe that both writers were drawing on an existing Christian tradition.[45]
Some portions of the Psalms are considered prophetic in Judaism, even though they are listed among the Ketuvim (Writings) and not the Nevi'im (Prophets).
The words Messiah and Christ mean "anointed one". In ancient times Jewish leaders were anointed with olive oil when they assumed their position (e.g. David, Saul, Isaac, Jacob). And "Messiah" is used as a name for kings in the Hebrew Bible: in 2Samuel 1:14 David finds King Saul's killer and asks, "Why were you not afraid to lift your hand to destroy the LORD's anointed?"
In many Psalms, whose authorship are traditionally ascribed to King David (i.e. Messiah David), the author writes about his life in third person, referring to himself as "the/God's/your messiah" while clearly discussing his military exploits. Thus it can be argued that many of the portions that are asserted to be prophetic Psalms may not be. Psalm 2, spoken of below, can be argued to be about David and not Jesus. Psalms 2:6 says "I have installed [past tense] my King on Zion, my holy hill [Jerusalem, David's capital that he captured in battle in 1 Samuel]." Psalms 2:7 says, "I [David, the author] will proclaim the decree of the LORD: He said to me [David, the person to whom God was speaking], 'You [David] are my Son; today I have become your [adopted] Father.'" If the passage was speaking about a begotten son then that person would have been born the son of that father; he wouldn't have to become it at some later point after birth. (Throughout the Bible it is common to call saints and angels the sons or children of God.)
"Why do the nations conspire, and the peoples plot in vain? 2. The kings of the earth set themselves, and the rulers take counsel together, against the LORD and his Anointed, saying, 3. 'Let us burst their bonds asunder, and cast their cords from us.' 4. He who sits in the heavens laughs; the LORD has them in derision. 5. Then he will speak to them in his wrath, and terrify them in his fury, saying, 6. 'I have set my king on Zion, my holy hill." 7. I will tell of the decree of the LORD: He said to me, 'You are my son, today I have begotten you. 8. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. 9. You shall break them with a rod of iron, and dash them in pieces like a potter's vessel'" (Psalm 2: 1-9).
The authors of Acts and the Epistle to the Hebrews interpreted it as relating to Jesus.
Verse 2. "Anointed" – in Hebrew mashiah, "anointed"; in Greek christos, referring to a ruler anointed by God and not a particular person. Verse 7. The LORD is the messiah's father. In Judaism the phrase "Son of God" has very different connotations than in Christianity, not referring to literal descent but to the righteous who have become conscious of God's father of mankind.
Christians cite Herod and Pontius Pilate setting themselves against Jesus as evidence that Psalm 2 refers to him. Acts 13: 33 interprets Jesus' rising from the dead as confirmation of verse 7 ("You are my son, today I have begotten you").
Hebrews 1: 5 employs verse 7 in order to argue that Jesus is superior to the angels, i.e., Jesus is superior as a mediator between God and man. "For to what angel did God ever say, Thou art my Son, today I have begotten thee?" However, the phrase "son of God" appears in the Hebrew Bible to describe others than the coming Messiah, including David and Jacob.
Texts vary in the exact wording of the phrase beginning Psalm 2:12, with "kiss his foot", and "kiss the Son" being most common in various languages for centuries, though not in original Hebrew Manuscripts such as the Dead Sea Scrolls.
The interpretation of Psalm 16 as a messanic prophecy is common among Christian evangelical hermeneutics.[46] "I bless the Lord who has given me understanding, because even in the night, my heart warns me. I keep the Lord always within my sight; for he is at my right hand, I shall not be moved. For this reason my heart is glad and my soul rejoices; moreover, my body also will rest secure, for thou wilt not leave my soul in the abode of the dead, nor permit thy holy one to see corruption. Thou wilt show me the path of life, the fullness of joys in thy presence, and delights at thy right hand forever" (verses 7-11).
According to the preaching of Peter, this prophecy is about the messiah's triumph over death, i.e., the resurrection of Jesus.
"God raised Jesus up, having loosed the pangs of death, because it was not possible for him to be held by it. For David says concerning him, 'I saw the Lord always before me, for he is at my right hand that I may not be shaken… For thou wilt not abandon my soul to Hades, nor let thy Holy One see corruption… Thou wilt make me full of gladness with thy presence.' Brethren, I may say to you confidently of the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants upon his throne, he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and we are all witnesses of it" (Acts 2: 24-32).
Also of note is what Paul said in the synagogue at Antioch. "And as for the fact that he raised him from the dead, no more to return to corruption, he spoke in this way, 'I will give you the holy and sure blessings of David.' Therefore, he also says in another psalm, 'Thou wilt not let thy Holy One see corruption.' For David, after he had served the counsel of God in his own generation, fell asleep, and saw corruption; but he whom God raised up saw no corruption" (Acts 13: 34-37).
Two of the Gospels (Matthew 27:46 and Mark 15:34) quote Jesus as speaking these words from the cross;[47]
"From the cross, Jesus cried with a loud voice, "Eli, Eli, lema sabachthani?" which means, "My God, my God, why hast thou forsaken me?"
The other two canonical Gospels give different accounts of the words of Jesus. Luke 23:46 quotes Psalm 31:5 ("Into your hands I commit my spirit") while John has Jesus say "It is finished" (John 19:30). Some scholars see this as evidence that the words of Jesus were not part of a pre-Gospel Passion narrative, but were added later by the Gospel writers.[48]
In most Hebrew manuscripts, such as the Masoretic, Psalm 22:16 (verse 17 in the Hebrew verse numbering) reads כארי ידי ורגלי ("like a lion my hands and my feet").[49] Many Modern English translations render this as "they have pierced my hands and my feet", starting with the Coverdale Bible which translated Luther's durchgraben (dig through, penetrate) as pearsed, with durchgraben being a variation of the Septuagint's ωρυξαν "dug". This translation is highly controversial. It is asserted in Christian apologetics that the Dead Sea Scrolls lend weight to the translation as "They have pierced my hands and my feet", by lengthening the yud in the Hebrew word כארי (like a lion) into a vav כארו "Kaaru", which is not a word in the Hebrew language but when the aleph is omitted becomes כרו, dig, similar to the Septaguint translation.[50] However this view is contested considering the Nahal Hever scribe's other numerous misspellings, such as one in the very same sentence, where ידיה is written instead of the correct ידי, making the Hebrew word ידי yadai "hands" into ידיה yadehah, "her hands".[51] Christian apologists argue that this passage refers to Jesus of Nazareth.[52]
"Many are the afflictions of the just man; but the Lord delivers him from all of them. He guards all his bones: not even one of them shall be broken." (Psalms 34:20)
Ray Pritchard has described Psalm 34:20 as a messianic prophecy.[53] In its account of the crucifixion of Jesus, the Gospel of John interprets it as a prophecy (John 19:36) and presents some of the details as fulfillment.
"So the soldiers came and broke the legs of the first, and of the other who had been crucified with Jesus; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water… For these things took place that the scripture might be fulfilled, 'Not a bone of him shall be broken.' And again another scripture says, 'They shall look on him whom they have pierced'" (John 19:32-37)
"They gave me also gall for my meat; and in my thirst they gave me vinegar to drink"
Christians believe that this verse refers to Jesus' time on the cross in which he was given a sponge soaked in vinegar to drink, as seen in Matthew 27:34, Mark 15:23, and John 19:29.[54]
Christian authors have interpreted Psalm 110 as a messianic passage in light of several New Testament passages.[55] They argue that this refers to Jesus of Nazareth.[56]
"A psalm of David.
1. The Lord says to my lord: 'Sit at my right hand, till I make your enemies your footstool.'
2. The Lord sends forth from Zion your mighty sceptre: 'Rule in the midst of your foes!
3. With you is sovereignty in the splendor of holiness on the day of your birth: before the morning star, like the dew, I have begotten you.'
4. The Lord has sworn and will not change his mind: 'You are a priest for ever after the order of Melchizedek.'
5. The Lord is at your right hand; he will shatter kings on the day of his wrath.
6. He will execute judgment among the nations, filling them with corpses; he will crush heads over the wide earth.
7. He will drink from the brook by the way; therefore he will lift up his head."
Verse 1. God speaks to David. The first instance of "The LORD (Hebrew: YHWH)" in this verse is a translation of the Hebrew name of God, Yahweh. The second instance of "my lord (Hebrew: ADONI)" is David, from the viewpoint of the Psalmist. The opening phrase of Psalm 110 is literally translated as "Regarding David, a psalm," indicating that the psalm is "of" or "about" King David, not written by him. The same introduction (τω δαυιδ ψαλμος) is used in the LXX version of Psalm 110 (which is Psalm 109 in the Greek text).[57]
In the New Testament, the gospel writers leave out the portion "regarding David, a psalm" and reinterprets the remaining out of context verse as a messianic prophecy: "while the Pharisees were gathered together, Jesus asked them a question, saying, 'What do you think of the Christ? Whose son is he?' They said to him, 'The son of David.' He said to them, 'How is it then that David in the Spirit calls him Lord, saying, The Lord said to my Lord: Sit at my right hand, till I put thy enemies under thy feet? If David thus calls him Lord, how is he his son?' And no one was able to answer him a word" (Matthew 22: 41-46). The remaining portion of this verse speaks of how David shall be seated at God's right hand, with his enemies thoroughly defeated. Although Hebrew has no capital letters, the Hebrew translation of that passage reads "The Lord said to my lord" indicating that it is not speaking of God.[58]
"A royal psalm(see Ps.2 intro). It is quite difficult because v.3 is totally obscure, and the psalm speakers often. In Christian interpretation, it is understood as a reference to Jesus, as a messianic and sometimes eschatological psalm; Radak polemicizes against this view" 1. Here God is speaking to the king, called my lord; Perhaps these are the words spoken by a prophet. The king is very proximate to God, in a position of privilege, imagined as being on His right hand in the Divine Council. The second-in-command was seated to the right of the king in the ancient Near East. Such images are rare in psalms, but see Ps45:7. If the king trods on the back of his enemies (see Josh. 10:24), they poetically become his "Footstool" 2. In contrast to v.1, God is spoken of in the third person. The Zion tradition (see Isa. 2:1-4; 60:1-22) and royal tradition are here connected. While v.1-2 express the great power of the king, they also emphasize it comes from God" (YHWH).[59]
Hebrews 1:5 quotes this verse as, "I will be his Father, and he will be my Son.". However, the verse doesn't end with the phrase quoted in the New Testament, but continues: "When he does wrong, I will punish him with the rod of men, with floggings inflicted by men." Christians see Jesus as taking on the sins of all humanity. Therefore, Jesus "did wrong" by accepting the sins of the world.[60] The Old Testament verse is referring to Solomon.[61][62] Given the reference to Solomon, Christians argue, Solomon is thus seen as prophetically typifying Jesus.
The Wisdom of Solomon is one of the Deuterocanonical books of the Old Testament. The Deuterocanonical books are considered canonical by Catholics, Eastern Orthodox and Oriental Orthodox, but are considered non-canonical by Jews and Protestants.
Let us lie in wait for the righteous man,
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.
He professes to have knowledge of God,
and calls himself a child of the Lord.
He became to us a reproof of our thoughts;
the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.
We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy,
and boasts that God is his father.
Let us see if his words are true,
and let us test what will happen at the end of his life;
for if the righteous man is God's son, he will help him,
and will deliver him from the hand of his adversaries.
Let us test him with insult and torture,
that we may find out how gentle he is,
and make trial of his forbearance.
Let us condemn him to a shameful death,
for, according to what he says, he will be protected."–Wisdom 2:12-20
Christian authors have interpreted Zechariah 9:9 as a prophecy of an act of messianic self-humiliation.[63]
The Gospel of John links this verse to the account of Jesus' entry into Jerusalem: "took the branches of the palm trees and went out to meet Him, and began to shout, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel." Jesus, finding a young donkey, sat on it; as it is written, "FEAR NOT, DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SEATED ON A DONKEY'S COLT." " John 12:13-15
The Synoptic Gospels make clear that Jesus arranged this event, thus consciously fulfilling the prophecy.[64]
The Gospel of Matthew describes Jesus' triumphant entry on Palm Sunday as a fulfillment of this verse in Zechariah. Matthew describes the prophecy in terms of a colt and a separate donkey, whereas the original only mentions the colt; the reference in Zechariah is a Jewish parallelism referring only to a single animal, and the gospels of Mark, Luke, and John state Jesus sent his disciples after only one animal.[65] Several explanations have been suggested, such as that Matthew misread the original, the existence of the foal is implied, or he wanted to create a deliberate echo of a reference in 2 Samuel 16:1-4, where there are two asses for David's household to ride on.[66]
In the most ancient Jewish writings Zechariah 9:9 is applied to the Messiah. According to the Talmud, so firm was the belief in the ass on which the Messiah is to ride that "if anyone saw an ass in his dream, he will see salvation".[67] The verse is also Messianically quoted in Sanh. 98 a, in Pirqé de R. Eliez. c. 31, and in several of the Midrashim.
Zechariah 12:10 is another verse commonly cited by Christian authors as a messianic prophecy fulfilled by Jesus.[68]
"And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born." Zec 12:10
In some of the most ancient Jewish writings, Zechariah 12:10 is applied to the Messiah ben Joseph in the Talmud,[69] and so is verse 12 ("The land will wail, each family by itself: The family of the House of David by themselves, and their women by themselves; the family of the House of Nathan by themselves, and their women by themselves"), there being, however, a difference of opinion whether the mourning is caused by the death of the Messiah ben Joseph, or else on account of the evil concupiscence (Yetzer hara).
The Gospel of John makes reference to this prophecy when referring to the crucifixion of Jesus, as can be seen in the following account: "So the soldiers came, and broke the legs of the first man and of the other who was crucified with Him; but coming to Jesus, when they saw that He was already dead, they did not break His legs. But one of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe. For these things came to pass to fulfill the Scripture, "NOT A BONE OF HIM SHALL BE BROKEN." And again another Scripture says, "THEY SHALL LOOK ON HIM WHOM THEY PIERCED." " John 19:32-37
Among Christian believers, opinion varies as to which Old Testament passages are messianic prophecies and which are not, and whether the prophecies they claim to have been fulfilled are intended to be prophecies. The authors of these Old Testament "prophecies" often appear to be describing events that had already occurred. For example, the New Testament verse Matthew 2:14 states, "So he got up, took the child and his mother during the night and left for Egypt, 15 where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: 'Out of Egypt I called my son.'" This is referring to the Old Testament verse Hosea 11:1. However, that passage reads, "When Israel was a child, I loved him, and out of Egypt I called my son." Skeptics say that the Hosea passage clearly is talking about a historical event and therefore the passage clearly is not a prophecy.
According to modern scholarship, the suffering servant described in Isaiah chapter 53 is actually the Jewish people. According to some, the rabbinic response, e.g., Rashi and Maimonides, is that although the suffering servant passage clearly is prophetic and even if Psalm 22 is prophetic, the Messiah has not come yet, therefore, the passages could not possibly be talking about Jesus. As noted above, there is some controversy about the phrase "they have pierced my hands and my feet".
Different explanations are offered for why these types of passages should be considered prophecies, depending on the particular passage.
Some[70] such as Barbara Thiering have pointed out that at the time of Jesus of Nazareth there was a Jewish method of biblical interpretation known as pesher in Hebrew. It was a common approach to the Hebrew Bible by the communities at Qumran. It was a widely known and widely accepted interpretive technique that the Jewish writers of the New Testament would have known well. In modern Christian theological terminology, this approach involves typology. When a New Testament author describes something as a prophecy that is not usually regarded as a prophecy, he is saying essentially, "This event is an example of the type of thing that this Old Testament passage is referring to."
Jews and Christians tend to ask different questions about the Bible. One example cited is that a common question of Jewish biblical scholars is, "Why is this passage next to this passage?"
Jewish interpretive techniques often look for a "hint" at a deeper meaning; this "hint" is known as remez in Hebrew. Because the New Testament writers were fluent in biblical Hebrew, sometimes they are using a play on Hebrew words in the original Tanach that is not obvious to Greek scholars and translators or to English-speaking readers. One example is Matthew saying at Matthew 2:23 "and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: 'He will be called a Nazarene.'" The words "Nazareth" and "Nazarene" do not occur in the Old Testament. Juster opines that Matthew is hinting at two Hebrew words: the root n-z-r, meaning "branch", and "Nazarite".
Another possible explanation offered is that such a prophecy once existed in the biblical texts but was lost. This theory is supported by the fact that such a verse exists in a copy of Samuel found among the Dead Sea Scrolls.[71]
Jewish analysis
Evangelical Christian analysis
Skeptical and Critical analysis
Miracles of Jesus, New Testament, Gospel of Mark, Bible, Gospel of John
Bible, Parables of Jesus, Jesus, New Testament, Gospel of Mark
Septuagint, Abraham, Puberty, Near East, Moses
Christianity, Crucifixion of Jesus, Miracles of Jesus, Christology, Resurrection of Jesus
Jerusalem, David, Maimonides, Judaism, Conservative Judaism
Pharisees, Torah, Halakha, Stole (vestment), Priest
Messianic Judaism, Olivier Messiaen, Messianism, Jewish messianism, Messiah
Bible, Book of Isaiah, Book of Daniel, Old Testament, Second Epistle to the Thessalonians


text:
The traffic regulations describe how a road user must behave on public roads, so that traffic flows safely and smoothly. It is expected that all road users know and apply the traffic regulations. Sometimes traffic regulations will appear a bit unclear. However, all rules in the regulations have been well thought through, so it is also important to know the underlying line of thought.
Priority rules
The place where two or more public roads coincide.
A roundabout is a kind of circular intersection in which the traffic continuously drives in one direction around a central island. The drivers at the roundabout always have priority.
By means of light signals, traffic lights control the crossing of an intersection, the access to bridges, tunnels and railway crossings, the access to parking garages and grounds, as well as the access regulation at factories, companies and other closed areas.
Road marking is the whole of signs that are indicated on the road surface and guide the traffic through the visual information. Road marking includes arrows, stripes, solid and dashed lines, shark teeth.
A crossing is a location on the road that is intended to cross and which is marked as such. They are for pedestrians and cyclists.
The entire or partial crossing of a public road through one or more tracks built outside the carriageway.
A school environment is a place near a school. Pay extra attention to children playing.
Help us promote traffic rules on the internet, together we can make the public road safer for everyone. Post a comment or share with your friends on social media!


text:
Welcome to Brink Forest Products.
Our thriving company has been in business since 1975, and we are proud to be Northern British Columbia's leading secondary manufacturer of structural, industrial and value-added wood products for domestic and international markets.
Located in a region that grows the world's best fiber, we are dedicated to getting more value from every tree by working in partnership with the primary wood sector. Brink Forest Products obtains low-grade lumber and converts that raw material into premium quality finger joint lumber. By using innovative technology and quality driven processes, we are successful in the intensely competitive lumber market.
These are exciting times at Brink Forest Products. The company has grown rapidly through the acquisition of Pleasant Valley Re-manufacturing Ltd. and the expansion of 2 new finger joint lines in Prince George. Collectively the Brink group of companies employs 250 people and has production capacity of 250 MMfbm of top quality lumber.
Powered by vision and driven by commitment—to business excellence, community support, and environmental stewardship—we are very optimistic about the future of forestry in Northern British Columbia.
Enjoy your visit to our website.
John A. Brink
President & CEO


text:
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Starred Review, Kirkus Reviews, July 15, 2008:
"[A] painful and moving read."
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text:
Once again, instead of actually trying to stop the leak from occurring, the Obama administration is simply bending over to "absorb" yet another Wikileaks classified document dump.
Fresh WikiLeaks release 'imminent'
WikiLeaks, the whistle-blowing website, is said to be hours away from releasing around three million secret US government files.
The classified documents reportedly cover correspondence between US diplomatic missions abroad and the state department in Washington and could reveal "unflattering" views that American officials held about close EU allies and countries like Russia, China and Saudi Arabia.
Governments around the world on Saturday braced for the publication of potentially embarrassing diplomatic cables, as Washington raced to contain the fallout.
US diplomats skipped their Thanksgiving holiday weekend and headed to foreign ministries hoping to stave off anger over the cables, which are internal messages that often lack the niceties diplomats voice in public.
Wikileaks said the newest release will be seven times the size of the October publication of 400,000 Iraq war documents, the biggest leak to date in US intelligence history.
See also:
U.S. warns allies about WikiLeaks
Clinton Reaches Out to Several Countries about Wikileaks
India, world brace for new WikiLeaks flood
Bracing for WikiLeaks, US warns 'friend' India
U.K. government wants WikiLeaks media briefing: report
US warns Britain, India over new WikiLeaks revelations
U.S. tense over WikiLeaks plan
Wikileaks document dump has United States working damage control to stem potential embarrassment
Next WikiLeaks Release Could Embarrass US Allies
Bracing for WikiLeaks' Release of Diplomatic Documents, State Department Warns Allies
Bracing for WikiLeaks, Round 3
Administration braces for big WikiLeaks dump that includes damaging cables
Pentagon Warns of Potential Harm from New WikiLeaks Release
US warns of likely harm from WikiLeaks release
It's hard to believe that the United States government can't stop this two bit band of hackers. Wikileaks has also threatened to release classified Russian documents but they haven't done so. Why?
/because Russia promptly promised to exterminate them if they did
Filed under: Blog Entry | Tagged: American Officials, Cables, China, Classified, Classified Documents, Correspondence, Diplomatic Cables, Document Dump, Embarrassing, EU Allies, Foreign Ministries, Governments, Internal Messages, Iraq War Documents, Julian Assange, Leak, Obama Administration, Publication, Russia, Saudi Arabia, Secret, Thanksgiving, U.S. Diplomatic Missions, U.S. Diplomats, U.S. Government Files, U.S. Intelligence, U.S. State Department, Unflattering, Washington, Whistle-Blowing Website, Wikileaks | Leave a comment »


text:
I'm sure there are many posts on christian chain emails sent from family and friends and how to deal with it as an atheist. I just received another chain email from my mom about the so-called "Scientific" facts on the death of the apostles and jesus. I usually browse and and delete them because most of the time they are not written in a horribly negative tone. It's usually just about spreading scriptures or inspirational stories.
So my question is, why fight the system when it works so well? Why not create atheist chain mail? There are many FB pages, blogs, etc that are based on science and philosophical waxings on many social issues of the day.
If I had an atheist chain mail then I could send one back to my mom in response to her christian chain mail. Again, not in an antagonistic tone, but in an inspirational quote from Carl Sagan or a funny meme to start a dialogue on evolution. Something that I can use to start a positive conversation on how I think and how it may differ from her way of thinking but done in a very uplifting way.
Alot of people feel atheist are snobs and assholes and its sometimes hard not to be when you are met with so much hatred. I want to move pass the hatred. I moved away from the hate and feelings of guilt when I left the church and I don't want to preach or hear that shit anymore.
Anyway, if anyone knows of any good sources for atheist chain mail, please post here.
Let's try to spread the "good word" of Reason.
Views: 762
Here are some inspirational quotes:
Religion was invented when the first con man met the first fool. ― Mark Twain
Say what you will about the sweet miracle of unquestioning faith, I consider a capacity for it terrifying and absolutely vile. — Kurt Vonnegut
Man will never be free until the last king is strangled with the entrails of the last priest. — Denis Diderot
Religion is so absurd that it comes close to imbecility. - H. L. Mencken
One man's theology is another man's belly laugh. - Robert Heinlein
Here's the thing about people who believe in God: they're idiots. - Jim Jeffries
Let's fuck some children! - A priest.
Some of these are really good. I understand the resentment to religion, but the gulf between the people of faith and the people of reason is widening. They are up'ing the ante on their batshit crazy exploits.
But as atheists, we are only making it worse. They love debate, they love to argue. They are becoming more bold with every day. I'd rather try the soft hand approach rather than the kick to the nuts. That's not to say we shouldn't stand up for ourselves and be strong with our words when needed. I just think that if I were to send a chain email to someone, I would want it to be inviting rather than calling them out as an "idiot".
This is good fodder for friends who believe the same thing. But not for chain emails that will be used to try to bridge the gap and eventually have them seeing that maybe it's possible to be "good without god".
And trust me, I'm not trying to soften the blow because I care about their religion. I'm softening it as I can see how showing respect for each others beliefs is the only way to reason with the unreasonable. Some may see this as lying...I see it as trying to find the good in everything in order to continue a conversation that can be had without yelling or name calling. Because when that happens, people just react and don't respond because they have turned of their ears and hearts. No good can come from that.
I don't believe in bothering to explain common sense to these people. We're not jackass whisperers. When some asshat sends me chain mail demanding I forward it to 10 other people I usually forward it 10 times back to the same person and put them on my blacklist.
I guess the proper thing to do would be to circulate a debunk of whatever bs mail they got going around. Either that, or just take a screenshot of the mail, with the sender's name and mail address, and put in on facebook with the caption "What a retard." Public shaming / making an example of them.
That will only put more fuel on the fire. This is why I don't call myself an atheist all the time as it puts me in a crowd that seems to be filled with just as much hate and resentment as the people I'm against. I consider myself a humanist as I feel like the focus should be on the here and now and our relationships with each other.
Sit and think of how it feels when someone says your wrong in a negative mocking tone. What is your first response? Do you want to punch them in the face OR do you think about where they are coming from and see how they could be right?
I'm tired of burning bridges and causing walls to be put up in my life. No man is an island. We as atheist need to stop segregating ourselves from the debate by slinging insults. To be a part of the debate and win it you have to try to come to a conclusion by slowly getting the person to see the errors of their ways.
Watch a debate/interview with Hitchens/Dawkins/Gervais and compare it to something by Sagan/Nye. See how quickly they turn to arguments that poison the debate.
There are no quick ways to social change. You can't kill an idea by killing the source. It only creates martyrs. Kill them softly. Turn them with reason. The people that followed that person will start to question their ethics and see they were born with a morality that is far superior to their dogmatic way of life.
When people started coming out as gay or supporting gay marriage, public opinion started to change as people saw their idols or friends standing up for themselves in a positive way. Atheist can learn a lot from the gay movement.
I might have disagreed with you before I read this article:
The Harvard psychologist, Howard Gardner, has a book entitled "Changing Minds." Doing it is tricky stuff. Also, Jonathan Haidt does research concerning the liberal versus the conservative mind and how they are fundamentally different. It helps explain why some people are so wedded to tradition and why some are not. I suspect understanding these issues impacts our success in dealing with the other side.
This is a great article. I'd love to hear what everyone else feels about it.
When I told the Jehovah's witness' that showed up at my door a year ago that I grew up going to a Freewill Baptist Church and now I am an atheist they asked if something traumatic happened to me that changed my mind. I said yes, religion itself was the traumatic thing that changed my mind.
I sometimes feel torn between being militant or not. A part of me feels it's personal and should be kept to myself. And on the other hand I feel religion is invading my personal life so I have to fight back. Or at the very least, stand my ground.
Do we as atheist need to bring the war to the religious or wait for it to affect our personal life...or should we see this war as a civil one and understand we are fighting our brothers and sisters and bayonets are overboard, we just need diplomacy. Cause no one likes admitting they are wrong. It takes time to get over the stockholm syndrome.
Excellent questions Randy. I'm conflicted as well. When I experience the hate, injustice and tyranny done in the name of religion, I am outraged and want to "smite them mightily" (to use their language). Yet I have one living aunt in this world and she is very religious. To my mind, there is no defense for any action that would upset this 88 year old woman.
So just as there is an expansive continuum of ability, there is the same for behavior. One response would not seem appropriate to address all the various religious manifestations. The Westboro Baptist Church is a hate group and should be prosecuted as such. The kindly old woman at the end of her life should be free to avail herself of any comfort she can find.
The only christian died on the cross- F. Nietzsche
One always has to wash their hands after coming into contact with the religious- Nietzsche
Every time I get one of those bring back prayer to our schools I comment. Whos prayer? Christian,Muslim,Hindu,Rastafarian, or the sangoma that pray to his ancestors. If we allow one we must allow all. As in a country with multi cultures and religions they all have the same rights.
The only chain mails I've ever received end in:
Pass this along and you'll fall in love tomorrow! or If you don't send this to 12 people RIGHT NOW your penis will fall off or something equally inane.
Which, I have a feeling, is why you don't see atheist chain-mail.
Spam does cheapen the sentiment but I see this as a way of giving atheist ammo when needed.


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Electronic Medical Record (EMR) Adoption: Your Hospital's EMR Score
Case Study of Health Care Providers with Electronic Health Records - HIMSS Analytics
HIMSS Analytics, the authoritative source on EMR adoption trends, devised the EMR Adoption Model to track EMR progress at 5,000+ hospitals and health systems as they work toward creating a paperless patient record environment. HIMSS Analytics supports improved decision making for healthcare organizations and healthcare IT companies by collecting and analyzing healthcare organization data.
These Analytics relate to IT processes and environments, products, IS department costs, IS department management metrics, healthcare delivery trends and purchasing related decisions. HIMSS Analytics is a wholly-owned, not-for-profit subsidiary of the Healthcare Information and Management Systems Society (HIMSS).
Read about Stage 7 organizations where medical records are fully electronic. You can also read a 12 page case study of Newport Hospital which is nearing Stage 7. If you want to obtain your hospital's EMR score, click "Download Whitepaper" to request the URL to this resource.
Additional Whitepapers
- How Does the Cybersecurity Information Sharing Act (CISA) Impact the Hospital and Healthcare Industry
Patient Safety
- Presentation on Patient Safety: Achieving A New Standard for Care (Institute of Medicine Committee on Data Standards for Patient Safety November, 2003)
- The JCAHO Patient Safety Event - Taxonomy: A Standardised Terminology and Classification Schema for Near Misses and Adverse Events


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Difference between revisions of "Futurama (video game)"
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[[Category:Merchandise]][[Category:Games]][[Category:Media]][[Category:A plots focusing on Mom]][[Category:A plots focusing on Fry]][[Category:A plots focusing on Bender]][[Category:A plots focusing on Leela]][[Category:B plots focusing on Zoidberg]]
[[Category:Merchandise]][[Category:Games]][[Category:Media]][[Category:A plots focusing on Mom]][[Category:A plots focusing on Fry]][[Category:A plots focusing on Bender]][[Category:A plots focusing on Leela]][[Category:B plots focusing on Zoidberg]]
[[Image:Futurama-ps2-cover.jpg|right|thumb|It's Futurama the game!]]
[[Image:Futurama-ps2-cover.jpg|right|thumb|It's Futuramathe game!]]
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If you don't know the correct value, note it in the summary and move on -->
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Revision as of 02:34, 26 January 2008
Genre: Action
Players: 1
Platforms: Xbox, Playstation 2
Released: 08/01/03(EU), 08/14/03(US)
Approximate Playtime: Up to 10 hours.
The Story
Act I: Fry
At Planet Express, Fry, Leela and Bender learn from the Professor (who's wearing a sombrero) that he's sold the company to Mom. Immediately after this, a report comes on the news saying that she is now the majority shareholder, and ruler, of Earth. Mom claims everyone as slaves and sets a curfew so the crew decide to escape. Unfortunately the ship is severely damaged, with unknown reason, and needs repairs. While everyone else does something important, Fry is instructed to find a hammer. Fry dies getting the hammer but is brought back with the Professor's new invention, the Reanimator (which looks like a giant toaster). Fry keeps the hammer (for a weapon), which the Professor didn't need, and heads off to find the tools that are needed. After the repairs are done, it turns out that the backup dark matter engine is needed, but was pawned. Fry is given a gun and sent via the sewers (to avoid the Hoverbot Death Troopers) then works his way through Old New York, the Red Light District and New New York (with a better weapon to fight off the Death Troopers) to Rook Takes Pawnshop.
Act II: Bender
Fry returns with the engine and they install it, the four escape, taking the Reanimator with them. Mom converts the planet into a spaceship in order to take over the universe and is annoyed to hear that the Planet Express crew is escaping. She then proceeds to try to hunt them down, but the Earth's engines aren't powerful enough. At Sal's Salvage on an asteroid, Sal informs them that the only kind of engine that will move the Earth is a dark matter engine ("and a big ones at thats"), and she'll need the Professor to get it. The Professor informs Bender that he's now a playable character and the ship gets caught. Sal has helped out Mom by trapping the Planet Express ship in a suck beam. Bender abandons ship, in full view of Mom and her sons, then dies on impact with the asteroid and is brought back by the Reanimator, which falls on his disassembled body. He then agrees to rescue the others in exchange for a box of magazines with fembot centre folds.
On his way to rescue the crew Bender has to evade Ignar in a turret, machinery activated by Larry and finally win in battle against Walt, who's in a tank. Bender deactivates the beam, boards the ship, and they escape.
Act III: Leela
The Professor says that he's not skilled enough to invent something to save the day; they'll have to visit his mentor and former graduate advisor Adoy, who lives on Bogad in the furthest corner of the universe. They don't have enough fuel, so Leela, who's now playable, is asked to get some. Mom catches them because she wants blueprints for the dark matter engine. They only exist in the Professor's head so she takes that, in a jar, and sends the ship hurtling towards the Sun. The ship crash-lands near Sun City. Ra-Ra the Sun King offers them dark matter in exchange for protecting his people from the Sun God and his army. Fry and Bender wait at the ship.
Leela sets up lasers, which hit the Sun God, severely injuring him. He admits to being an "ordinary eternal omniscient super intelligent being" and explains that making robots from bones is more evil, then laughs so hard he falls into the Sun's molten surface and dies. Leela escapes the sinking temple. Villagers exit buildings and Leela returns to the ship. Ra-Ra rewards them with fuel and asks them to celebrate with him at the temple, which burns up in the background. The crew leave before he can notice.
Act IV: Zoidberg
Mom has hooked the Professor into the Earth's engines. She starts flying the ship around destroying other planets. The crew land on Bogad, quite literally in the corner of the universe. They meet up with Dr Zoidberg, who is making a cameo. He identifies a nearby animal as a horse and gets on. The crew talk to Adoy who tell them that his latest invention, the Time Tunneller, will get them back to before Mom became unstoppable. The hand crank on the machine will only turn the universe back two minutes, if turned for two minutes, so Zoidberg is sent off to find the generator.
Zoidberg reaches the generator and turns it on. Adoy sets up the Time Tunneller and the crew head back in time to Earth. Zoidberg is left behind.
Act V: Mom
Leela crash-lands the severely damaged ship in the Planet Express building. They quickly fulfil a time paradox by leaving the bad ship behind and taking the good ship to stop the Professor from selling the company. They crash the ship through the window of Mom's Headquarters just as the Professor is about to sign. The Reanimator falls from the wreckage and all three are regenerated. Fry warns the Professor. Mom tricks them into standing where she can trap them. They each have to try to escape from Destructor, with several gun upgrades, as he enters target practice mode.
Fry finds a gun and soon after enters battle against Destructor. Fry wins and heads down to meet the other two. Mom's sons are cleaning up. Ignar breaks the Reanimator, which falls on Destructor's body knocking it onto the crew, killing them, permanently. The Professor refuses to sell, but then Mom offers him a sombrero...
Additional Info
- In the options menu, Billy West provides audio for SFX Volume and Speech Volume testing.
- In the former, Fry produces the effects, in the latter, Fry, Professor Farnsworth and Zapp Brannigan test the microphones.
- Both Scruffy and Hermes are seen sleeping on the job (actually Hermes isn't sleeping, he is being controlled by a brain slug).
- Terry's "Welcome to the world of tomorrow!" features in the intro remix.
- This music and other pieces in the game are later reused in the soundtrack of Bender's Big Score.
- The four types of mutant seen in this game are how they were expected to be in 2ACV01, there is no sign of intelligence and minimal, if any, humanity.
- Leela's parents' house appears to be in Old New York.
- Bender's birthstone is Robobium.
- Deaths:
- False Sun God
- Destructor
- Fry (four times, one permanent)
- Bender (three times, one permanent)
- Leela (two times, one permanent)
- Due to the episode's nature, it is best viewed as an "Anthology of Interest" (2ACV16, 3ACV18), which would make it non-canon.
- Maurice LaMarche voiced all three bosses.
- Farnsworth: Good news everyone, I've sold Planet Express to Mom.
- Morbo: At the risk of editorialising, this reporter applauds the demise of the pathetic human species.
- Fry: Wow! I had my first kiss in a subway car just like that one. Hm homeless people.
- Fry: Ah, Old New York. Over there is where I first got mugged. *muttering* Homeless people.
- Bender: Farewell, big blue ball of idiots!
- Sal: Don't worries, I've gots an idea, I mean, an ideas.
- Bender: I sure am lucky that rock tower just happened to be there.
- Ignar: If you see Mommy tell her I killed you!
- Walt: Cursed robot! You haven't seen the last of me! Unless you die before I see you again, in which case you haaaaave!
- Farnsworth: The worst part is the phantom haemorrhoids.
- Fry: I can't imagine what kind of disgusting foul creatures we'll find here.
Zoidberg: Hello.
- Adoy: Terrible. Terrible! Terrible! But there's nothing we can do about it now. So it's a good thing you came to me!
- Zoidberg: Hooray, I'm the hero!
Fry & Bender: Hooray, we don't have to do anything!
- Zoidberg: Killed, eh? I'm no doctor, but that sounds painful.
- Adoy: Goodbye heroes! I'll never forget you, whoever you were!
- Farnsworth: Did I do something funny?
Mom: I'm sorry, no; I should save my evil laugh 'til after you sign.
Inside References
- The Professor sites the fact that the crew never charges anyone as a reason for selling the company.
- Employee locker contents (left to right):
- Amy - a photo of the professional beach bully from 1ACV12, clothes and perfume/deodorant.
- Fry - a photo of Leela, Zero-G Juggs magazine and food scraps, containers and stains.
- Hermes - a caged Nibbler (in the game Nibblers are collected to unlock extras).
- Bender - cash, a photo of Calculon, a woman's shoe, a purse, circuit diagrams, stack of Fembot magazines, some mechanical nuts, keg of beer and a gold violin.
- Leela - security pass for the building and some boots.
- Professor - photo of Mom, photo of Cubert, Death Clock and Fing-longer.
- Zoidberg - Planet of the Clams poster, human skeleton and human arm (possibly Fry's).
- Mom finally gets her Mother's Day wish.
- Two of the items Fry collects are the Captain's Handbook and Zoidberg's pogo stick.
- In the sewers, signs warn not to feed the crocs.
- Bender mentions his gold tooth (2ACV07)
- Bender's first person view is like the one shown in Mother's Day.
- The path created by the Time Tunneller looks much the same as the one in Roswell that Ends Well.
- Leela remarked that her health restore item (a jar of pills) was better than steroids; she had to have mandatory steroid injections during her time as a professional Blernsball player.
Outside References
- In the end of Act I, the Chicken Walker is a reference to Star Wars.
- The initial meeting with Adoy on Bogad is a reference to a similar scene in Star Wars when Luke meets Yoda on Dagobah.
- Additionally, the character and planet names in the game are the Star Wars names backwards.
- In Act II a flying saucer contains one of Elvis Presley's costumes and a spacesuit with a helmet that is shaped like his hair.
- The characters occasionally break the fourth wall, mentioning "playable characters" or just the fact that this is a game.
- Ra-Ra the Sun King's name is based on Ra, the Egyptian sun god, though his clothing is Mayan (People of the sun)
- Using a Suicide Booth with the invincibility cheat turned on removes the Fry character model from the screen but doesn't kill you.
- When playing as Fry in the sewers level it is possible to freeze your console by using the invincibility cheat(for the xbox version the cheat to do this is hold L, press A. Hold R, press X, Y, Release R, press A. Hold R, press X, Y, B, A, Black, Y, Back, release L. For the PS2 version hold L1 and L2 press down, □, triangle, down,□, triangle, O, X, R2, triangle, select.)and get caught by the octopus, and the game should freeze. To undo this, type in the invincibility cheat and the cheat will be taken off, allowing Fry to be killed.
(In alphabetical order)
- Debut: Adoy
- Bender (playable)
- Destructor (boss)
- Professor Farnsworth
- Fry (playable)
- Hermes
- Infected with a Brain Slug
- Leela (playable)
- Linda
- Mom
- Morbo
- Nibbler
- Pawnshop Worker
- Debut: Ra-Ra the Sun King
- Debut: Ra-Ra's aide
- Sal
- Scruffy
- Debut: Sun God Impostor (boss)
- Walt, Larry and Ignar (Walt - boss)
- Dr Zoidberg (playable)
Types of Generic Enemy Characters
As these are groups of minor enemies introduced to be killed in the game, every appearance is a debut appearance.
- Non-sentient Sewer Mutants
- Gas mask troopers
- Red Light District Robots
- Hoverbot Death Troopers
- Alien weasels
- Rock monsters
- Mining robots
- False Sun God's army.
- Sentry robots
- Writer
- Voice Director
- Executive Game Designer
- Voice Actors
- Developers/Production
- Fox Interactive
- The Curiosity Company
- Publishers
- SCi (EU version)
- Sierra Entertainment (US version)
- Movies
- All 33 FMVs
- Season 3 - DVD Trailer
- Attract Movie
- Credits Movie
- Music from the game.
- Gallery/Sponsors
- Glagnar's Human Rinds
- Tri-Curious
- Slurm
- Zapp Brannigan - Join The Army
- Got Protoplasm
- Lightspeed Briefs
- Mass Hypnosis Hour
- Extreme Walrus Juice
- Malfunctioning Eddie's
- Dolphin: The Intelligent Meat
- Robo Fresh
- Thompson's Teeth
- Bachelor Chow
- Mom's Old-Fashioned Robot Oil
- U-Yank
- Ice Cold Slurmee
- All My Circuits
- Brown Out
- Thundercougerfalconbird
- Morbo On Management
- Fishy Joe's
- Kibbles 'N' Snouts
External links
- Futurama at GameFAQs - PS2, Xbox
- Sound clips from the game at Futurama Madhouse
- IMDB entry on Futurama (VG)


text:
Moving To Heal at Dance Dynamics Studio on 04/16/2017
Moving To Heal at Dance Dynamics Studio on 04/16/2017
Training Dates: April 16, 2017 - April 17, 2017
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Level: Moving To Heal
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CANCELLATION & TRANSFER POLICY: Cancellations and Transfers must be received by phone and in writing to both Nia Technique Headquarters and your Trainer. All purchases are non-refundable, account credit or exchange only. Please review the cancellation policy here.


text:
Western blot analysis of extracts from HeLa cells, transfected with 100 nM SignalSilence® Control siRNA (Unconjugated) #6568 (-), SignalSilence® ATM siRNA I (+) or SignalSilence® ATM siRNA II #6329 (+), using ATM (D2E2) Rabbit mAb #2873 (upper) or α-Tubulin (11H10) Rabbit mAb #2125 (lower). The ATM (D2E2) Rabbit mAb confirms silencing of ATM expression, while the α-Tubulin (11H10) Rabbit mAb is used as a loading control.
Product Information
CST recommends transfection with 100 nM ATM siRNA I 48 to 72 hours prior to cell lysis. For transfection procedure, follow protocol provided by the transfection reagent manufacturer. Please feel free to contact CST with any questions on use.
Each vial contains the equivalent of 100 transfections, which corresponds to a final siRNA concentration of 100 nM per transfection in a 24-well plate with a total volume of 300 μl per well.
SignalSilence® siRNA is supplied in RNAse-free water. Aliquot and store at -20ºC.
SignalSilence® ATM siRNA I from Cell Signaling Technology (CST) allows the researcher to specifically inhibit ATM expression using RNA interference, a method whereby gene expression can be selectively silenced through the delivery of double stranded RNA molecules into the cell. All SignalSilence® siRNA products from CST are rigorously tested in-house and have been shown to reduce target protein expression by western analysis.
Oligonucleotide synthesis is monitored base by base through trityl analysis to ensure appropriate coupling efficiency. The oligo is subsequently purified by affinity-solid phase extraction. The annealed RNA duplex is further analyzed by mass spectrometry to verify the exact composition of the duplex. Each lot is compared to the previous lot by mass spectrometry to ensure maximum lot-to-lot consistency.
Ataxia telangiectasia mutated kinase (ATM) is a serine/threonine kinase that regulates cell cycle checkpoints and DNA repair (1). Activation of ATM by autophosphorylation on Ser1981 occurs in response to exposed DNA double stranded breaks. ATM kinase regulates a number of proteins involved in cell cycle checkpoint control, apoptosis, and DNA repair. Known substrates include p53, Chk2, Chk1, CtIP, 4E-BP1, BRCA1, RPA3, H2A.X, SMC1, FANCD2, Rad17, Artemis, Nbs1, and the I-2 regulatory subunit of PP1 (1,2). Mutations in the corresponding ATM gene result in ataxia telangiectasia (AT), an autosomal recessive disease characterized by uncoordinated muscle movement and neurodegeneration. Cells from AT patients display defective DNA damage-induced checkpoint activation, sensitivity to radiation, and a higher frequency of chromosome breakage (3,4).
Explore pathways + proteins related to this product.
UniProt ID: Q13315
Entrez-Gene Id: 472
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text:
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