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Developing a routine before winter sets in
Ok, many of you have heard me say this before.........however I repeat myself again and again because I cannot reiterate how important it is to embed some good habits as we head into winter.
At this time of the year it has cooled down (you don't have the 'its too hot' for an excuse), plus its not too dark and cold in the mornings or nights, therefore you must use this time to get some exercise routines established. If you don't get a routine going now it is going to be very hard for yourself to become motivated during winter AND it is so important to keep active during winter.
So, how do you establish a good routine and what is a good routine??? The answer is going to vary from person to person, however my general recommendations are;
1.) Fit in exercise 4 out of 7 days during the week as a minimum - start now and continue this throughout winter and you will have no regrets!
2.) PLAN PLAN PLAN - on Sunday afternoon sit down, look in your calendar and select the days you are going exercise
3.) Mix it up and get social! Organise some of your exercise sessions with a friend or family member, or join in with a group class. This helps with not only commitment to your plan, but also you benefit from the social interaction. You might combine some social exercise sessions with a solitary run, walk or swim to help clear your mind and have some 'me time'
4.) Reward yourself! If you stick to your plan, reward yourself on the weekend by watching a movie, going out for coffee or having a sneaky G&T or glass of nice wine.
As always I am here to help, therefore get in touch if you need help here


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SALE!Add to Wish List
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Prime Time is rated out of 5 by 55.
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Prep and prime your skin with this bouncy, jelly-like formula that dries to a polished powder finish; taking your skin from lackluster to lustrous in seconds. Non-greasy, non-oily and oh-so-soothing; the MegaJelly™ Primer treats your skin like the delicate diva she is with Glycerin and D-Panthenol for deep hydration. Applied with a makeup sponge to give your skin an even coat of protection before makeup application!
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Water/Eau, Butylene Glycol, PEG-240/HDI Copolymer Bis-Decyltetradeceth-20 Ether, Isopentyldiol, Glycerin, Phenoxyethanol, Chlorphenesin, Panthenol, Sodium Hyaluronate, Ethylhexylglycerin, Tocopherol, Potassium Laurate, Oligopeptide-68, Hydrogenated Lecithin, Glycine Soja (Soybean) Oil, Sodium Oleate, Disodium EDTA.

subset: commoncrawl


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314.723.9602 Cell
636.238.1402 Office
855.585.3233 Fax
Licensed in MO & IL
Loan Advisor • NMLS #323400
I believe in the American Dream of homeownership. Whether you're searching for your first home, securing an investment property, or financing a vacation home for your family – I am passionate about your dreams. I do not take lightly the trust that my clients instill in me. Securing a mortgage for your dream home can be an emotional journey, and as your personal Loan Officer I will always keep your interests in mind. In a world of online experts and push-button mortgages, I believe the human connection still matters. I believe there is never a one-size-fits-all solution when it comes to making one of the biggest financial commitments of your life. As your Loan Officer, I am constantly expanding my knowledge and staying current on the latest mortgage and real estate trends so that I can offer you smart loan options. My team and I will listen so we can provide you with individualized mortgage solutions, based on your unique circumstances and goals.
My utmost goal is to earn your trust so that you feel confident throughout the entire loan process I care for my clients like family and strive to provide you with a seamless mortgage experience from start to finish. I take pride in providing high-quality service and my goal is to earn your trust and become your Loan Officer for life. The biggest compliment I can receive is when a client comes back for a refinance, to purchase another home, or refers a friend or family member.
When I'm not helping people realize their dreams, I love walking, bike riding, playing chess or just watching an old movie.
I partnered with American Pacific Mortgage because I can rely on their 20 years of experience to make the difference for my clients. American Pacific Mortgage believes in training and testing their mortgage professionals beyond the national and state standards which ensures you will always work with knowledgeable and friendly experts. And with their game-changing loan programs, specialty products and award-winning tools at my disposal, I can help to create homeownership opportunities for my clients. Let me show you why the human connection still matters.
Branch Address: 17998 Chesterfield Airport Rd., Ste 120Chesterfield MO 63005
Whether you are considering to rent or buy a home, you may want the convenience of technology to help you through...


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At the end of summer, before my Junior year at Ohio University, I traveled back to NYC. I was looking for a reason to have some summer in the city and found an excuse when my friend Troy Covey needed a gaffer for a video shoot of his.
While I was there I checked out the Leica testdrive offering, and I took the M around Brooklyn.


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Hello, thank you for your inquiry, and congratulations on your upcoming "big day!" As you move further and further into planning your celebration, you'll discover that there are a LOT of things that you'll have to keep track of, and we aim to make our part of the process as easy and hassle-free as possible.
If you have just a moment to provide us with a few key pieces of information about you and your initial thoughts on your party, we'll be able to quickly send you an e-mail in reply with detailed information on our services, our costs, and how we might be able to help ease some of your planning pains!
If you'd rather speak in person, you are welcome to call or text us at 317-473-7669; we can talk about any questions you might have and start to get a good feel for whether what we offer might be a good fit for what you are looking for.
Thanks so much, and we look forward to talking with you soon!


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The Brogue Wingtips
The Brogue Wingtips
Is life dealing you lemons when you really need oranges?
Do you feel like everything's becoming a burden for you to carry?
Don't despair. There is help… Talk to your doctor.
Like you s/he is probably an avid photography enthusiast and understands your frustration.
Ten of eleven dentists surely have been in your position before. They know the missing link in curing your accessory crisis has been found.
The Brogue strap now comes in 3 versions: SL, Rolleiflex and Wingtips.
(Wingtips? That's just a fancy way to say split rings.)
You see… Leica or Hasselblad x1d or whatever you take photos with, as long as it requires a strap with split rings, we've got you covered.
Please read the following 5-times faster: The Brogue Wingtips is handcrafted to perfection. It is made from the finest Water-Buffalo leather, employs industrial strength, stainless steel split rings, and is available in black and dark brown. Each hole's punched separately.


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India : Shri Rajnath Singh chairs meeting of Home Ministers Advisory Committee for Daman & Diu.
The meeting of Advisory Committee associated with the Minister of Home Affairs for the UT of Daman & Diu was held here today under the Chairmanship of Union Home Minister Shri Rajnath Singh.
Shri Rajnath Singh mentioned that he had visited Daman & Diu during February last year and reviewed coastal security, development and governance issues. The Home Minister reviewed the status of implementation of different Central Schemes such as Swachh Bharat Abhiyan, PAHAL, Aadhar enrolment, Aadhar seeding of Bank accounts, DBT and PM Mudra Yojana. He expressed his satisfaction on the progress made in various sectors in the Union Territory of Daman & Diu.
The members of the Advisory Committee had suggested 36 agenda items relating to different fields of developments in the UT of Daman & Diu. The matters relating to improving the air and road connectivity were discussed in detail. The Secretary, Ministry of Civil Aviation informed that for the overall development of air connectivity in Diu district, 4 days a week flights are operating between Mumbai-Diu-Mumbai. He further informed that under the Regional Connectivity Scheme (UDAN) of the Ministry of Civil Aviation, seven days connectivity to Diu airport for operating flights between Ahmedabad-Diu-Ahmedabad will be operational shortly.
During the meeting it was informed that UT Administration has decided to set up an engineering college at Daman from the next academic year. It was also informed that UT Administration is also planning to start shipping training institute in Diu shortly. Discussion also centered around several projects pertaining to mini harbor in Daman, better medical facilities, improvement of roads, development of tourism and, river front development. Directions were given for expediting other ongoing development project works like laying of water supply pipelines, laying of gas pipeline and sewerage system in the UT area. The facilities of ferry boat and floating restaurant to upgrade tourism and development of mini harbor facilities for Daman were also discussed. The recruitment of specialist doctors and filling up of vacant posts in the police department for better police facilities were emphasized.
The meeting was attended by Shri Hansraj Gangaram Ahir, Minister of State (Home), Shri Prafulbhai Khodabhai Patel, Administrator, Daman & Diu, Home Secretary, OSD(Home), Secretary, M/o Civil Aviation, senior officers of Ministries of Home Affairs, Culture and Environment, Forest and Climate Change and members of the Home Ministers Advisory Committee for the UT of Daman & Diu.
[c] 2017 Al Bawaba (Albawaba.com) Provided by SyndiGate Media Inc. ( Syndigate.info ).
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Hi! Reprinting and expanding on an earlier post, because some folks have been asking for more about the "Alpha-Omega" Christian comics APA-zine. I thought it would be easier to have the info handy in one blog post I can just directly link to...
As some of you may know, I don't post online here very often because so much of my time is instead involved offline with Alpha-Omega, the Christian Comic Arts Society's long-running Christian comics APA (which stands for Amateur Press Association.)
For those who don't know what an APA is, there's a Wikipedia article on the history of the concept. It's basically a short-run, members-only fanzine that works sort of like a pre-internet equivalent of a private discussion forum/bulletin board/blog, printed out and shipped back and forth through regular postal mail. Each member of the APA produces their own mini-zine (called "contributions", or "tribs" for short), mails their 'trib to the group's "Central Mailer", who then collates and combines the individual 'tribs into complete photocopied/stapled issues of the APA-zine which is then mailed back out to all participating members, who then are generally expected to review/critique/comment on each other's work in the following issue.
Given the bi-monthly schedule of issues, this group a much slower paced (and given the cost of photocopies and postage, much more expensive) alternative to the free and instantaneous fellowship available through modern online forums and social media, but it tends to provide an outlet for a different set of creative muscles and provides a different style of feedback and fellowship. It's a unique way for amateurs to refine their skills, for creators to bounce ideas around and get feedback, and most importantly, a great way for Christians who love the comics medium to have fellowship with other fans who share their values.
The rules for content in Alpha-Omega includes no nudity, no profanity, no extreme violence or gore. We ask that all members please be respectful in reviews and conversation with other members, and require that all participants keep up with their postage/copy dues and also with minimum participation requirements (at least two pages every other issue).
So, if you've never heard of an APA before and would be interested in joining, you can talk to Ralph Miley (the current "Editor" of our APA, who coordinates stuff between members) or myself (the current "Central Mailer", who physically assembles and mails each issue) to find out more. You can reach me by email about this at alphaomega (at) crosshatchery (dot) com.
Thanks, and God bless!
PS -- I've mentioned it previously, but I'll say it again: the special edition 200th issue of the Alpha-Omega APAzine was released this summer, and unlike our usual members-only issues, this one is available for sale to the general public at Amazon.com. This celebration of Christian comics fandom features new original content plus "best of" reprints from the past three decades of the CCAS. (370 pages, B&W, $25)
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Canon Advanced Shooter
Hosts: Tony Corbell
Rob Hull
2 Day Workshop
Today's complex camera systems provide so much benefit for the experienced photographer helping bring extremely challenging images to life. But these benefits come at a cost, an increase in complexity that can often spell disaster for the unprepared photographer.
In this weekend getaway you can leave all your distractions behind and focus on learning more about your Canon camera system and how to take better photographs using the equipment that is already in your camera bag.
Join Tony, Rob, and our friends from Canon for some of the most intensive training specifically for Canon shooters.
You'll also have a chance to play in the Canon sandbox - we'll have a lot of equipment for you to get your hands on. Including the new Canon EOS R mirrorless system. Yes, we are also going to be explaining about all the excitement around mirrorless cameras.
Topics covered include...
GPS Settings
Wi-Fi communications
Live View
Using digital flash - on camera
Using digital flash - off camera
Wireless flash
Wireless multiple flash
Understanding Autofocus
Autofocus and Drive modes - the tradeoffs
Digital Lenses & Advanced focus techniques
Advanced exposure techniques - complex metering
Matching the image on the back of your camera with the Lightroom Preview
Custom white balance
Folders files and file numbering methods
Customizing the Camera with Custom Functions & Personal Functions
Computer / Camera connections
Canon Software Options - How they all fit in your workflow
Processing RAW - tradeoffs when using Canon DPP, Lightroom, and others.
Shooting Tethered
Shooting Tethered with Adobe Lightroom
Understand PicBridge, Exif Print, Direct Print and more
Program Structure
To make the most of the time we have together we've designed an agenda that is heavy on the "hands-on" and light on fluff. Bring your camera equipment and be ready to practice what you learn in the classroom.
Oh, and did I mention the sandbox. Bob brings with him a veritable truckload of equipment that you can try on for size.
Upcoming Canon Advanced Shooter Workshops
This year's Canon Advanced Shooter (2019) class is held in the Dallas area - Specifically Farmers Branch - at the DoubleTree Hotel on Luna Road near I-635.


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Dog Boarding
House Sitting
Drop-In Visits
Doggy Day Care
Dog Walking
Hosting Preferences
Traveling Preferences
- Available
- Unavailable
Infinity was great! My puppy was not happy to be away from me, but she went above and beyond to try and make my puppy feel better. I received regular texts, pictures, videos with updates. I totally felt reassured leaving my baby in her hands. I would highly recommend her!
Infinity was amazing. She took great care of our 9 week old puppy! She gave us almost daily updates with pictures and videos and kept telling us how good he was doing. Our pup loved her dog and has made a friend.
She is really nice and wanted to know everything about our dog before hand so she could give the best care possible.
I highly recommend her!
Infinity is always extremely reliable in terms of timeline and professionalism. She always sends an extremely in-depth report afterwards that is very much appreciated. Couldn't recommend her enough for walks or drop-in visits.
About Infinity
Home full time. On post!
I have had dogs my entire life. I absolutely love them! I have a 2 year old German Shepard who i have had as a rescue since he was 3 weeks old and had to bottle feed. Now he's just a huge mama's boy. He gets along with every type of dog and loves to play! I also resuced a new puppy named Sega and he is the sweetest thing in the world and loves ...
What Infinity would like to know about your dog
Spayed or neutered


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Thieves (1996)
Marie: Before Christ was a time of orgies. Then came love.
Alex: Love's less fun.
Marie: Probably. In orgies you give your all. No more, no less. In love, it's never enough. It's always too much or not enough.
Alex: I didn't believe in the world. I never had. I've always known it was a bad dream.
Jimmy: Luxury cars are dead. The future is in trucks.
Marie: It's a question of age. You still have several lives ahead of you. I'm not unhappy, though. In fact, I think I'm happier than ever before.
Juliette Fontana: Happier than with a man?
Marie: Yes.


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Bonus Show #66: October 28, 2011
This week's bonus hour brings you a complete recap of the Mike O'Meara Roast including actual audio footage from the big event! Enjoy…
The roast was hosted by the MS Society (DC chapter). Please make a donation if you're able to do so. Click HERE.
Wanna listen? Visit our e-store or check it out on iTunes!
VIP Members listen or watch HERE or the Member Home Page.
Need some additional help downloading the show? Click HERE to contact us.


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The Department of Science & Humanities proves to be the basis for the engineering studies. It lays a strong foundation for the academic development of the students. It comprises the Dept. of English, Dept. of Mathematics, Dept. of Physics and Dept. of Chemistry. This is the department with unity in diversity.
The department of English has the communication skills lab that quenches the communication thirst of students with the latest software as per the instructions of Anna University, Chennai. The department of Mathematics with its efficient, dedicated faculty caters to the academic needs of the students. The Physics Laboratory has provisions for advanced level of experiments like laser, and optical fibers. It provides good exposure to students. The department of Chemistry, with its finely tuned experiments, introduces the basic chemical laboratory techniques and core chemical principles to meet the requirements
To educate the students in an innovative, dynamic and challenging environment through a combination of research based teaching, project work and a high degree of interaction with industry and research laboratory.
The objective of the department is to motivate and inspire the students to have a strong background in basic science for the engineering curriculum and to feed the budding engineer with fine aspects of science, which make them to understand, exploit and innovate and contribute to the technological advancement of tomorrow.
Active research is being done in the Physics Wing under the following thrust areas of physics:
To groom and empower engineering and technology graduates as capable professionals to build a strong India.
Email : email@example.com
33years of teaching and research experience at university level.
He was a national research associate of CSIR at CSMCRI, Bhavnagar (Gujarat) and a visiting scientist on STEC grant to Sophia University,
He was a national research associate of CSIR at CSMCRI, Bhavnagar (Gujarat) and a visiting scientist on STEC grant to Sophia University,
Email : email@example.com, firstname.lastname@example.com
He has more than 40 years of teaching experience in various Arts and Science Colleges and retired as a principal of government college. He is the Chief Editor in three International Journal of Computer Science
He is the recipient of BOLT (Broad Outlook for Learner Teacher) Award instituted by AIR-INDIA.
He has published several articles in National and International Journals and Presented papers in National and International Conferences.
Project Guidance: MPhil - 60, PhD. – 14 (8 more are pursuing PhD in Computerscience )
UGC Minor projects - 3 Times


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By Loni Wise Reiki Master
In the light of the full moon last week, we were provided an opportunity to see reflection lit and presented to us in a clear way. As with all full moons, there is a peak of learning and experience encouraging us to embrace and empower. Taking a moment to realize that the world is full of people and each of us holds a deepened intuitive light. What I feel this leads people to ask is what is that or what does that mean? There is something more out there for each of us and it is being brought into the light (to your attention) for a specific reason. Maybe these are things you knew about yourself and have put away or turned a blind eye to. Maybe these are traits that you chose not to acknowledge because of fear or disbelief. Whatever the reasons for not allowing it, recognize that the time for avoidance is passing and the time to embrace is upon us all.
Last Tuesday was the Full Buck Moon, named for a time when the bucks begin to grow their new antlers. It feels the same for those of you who are in a state of remembering who you are at your core. With each new week comes a slew of new occurrences around the world and within your own private world and not all of it is glitter and unicorn farts. Many are in times of great heartache and despair and it feels like the darkness could simply snuff out the light but it is SO important to remember that the darkness cannot exist without the light and so they both have a role to play in your awakening. You might have felt a notion of the narrow path where all things funnel down into a point or into one place and then you have sift through them to see what is really true for you. Definitely a time for old relationships, for old connections and truths to be seen as what they were and what they have become. An awareness to when the shadows tried to overcome the light and now seeing that the light has the ability to rise out and shine. What do you see when you peer into the looking glass? My guess is that you saw a truth about your own light and a time or many times when your light burned through the darkness and illuminated a new path of existence for you.
Know that the truth of what exists within you is more magical than your human brain can wrap itself around. You live in a world where trusting your gut is permissible until you begin to travel off the road of what society believes to be truth. Many of you were not raised to open to your gifts or were even shamed into believing that you were wrong, different, or so strange that you must keep it under control and not speak of it again. In the last several years that energy has been shifting and more and more people, like you, are awakening to experience feeling worthy, trusting yourself beyond any other opinions, and acceptance of life beyond linear time. When you feel something you don't understand, take a moment for yourself. Allow yourself some time to truly experience it with your entire being and recognize what the truth is beyond all of the lies that have already been wrapped around it. Lies may seem like a harsh word, but in these intense times both inside and outside of yourselves there is an importance to being frank and taking ownership of what you have allowed your existence to be. This liberation of the self, which is working to break free of the shame and guilt of the past, is going to generate a powerful movement forward not only for you but for the world. You may experience connection to truth on such a level that there is no other option than to rebel fiercely against the lies.
You are awakening and most importantly you are not alone. Do not allow others to discount what you know to be the truth within you by taking a breath for them and accepting that their truth is very real to them as well. Perception is reality and like attracts like so as your vibration rises, you will be joined by many others who sense the frequency and exist there with you. It doesn't make you better than the others, it simply means that you have your path and they have theirs and you get to choose who you will be in that experience. Like a thunderstorm that cleanses the earth it rains upon, your awakening is cleansing your inner landscapes to feed the fierce beauty within you.
Much Love!


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by Michael Webb, Founder - VirtuosoLover.com
Why do parents, teachers and older siblings preach so much about never telling a lie and that you will go to hell if you tell a lie. But what do they do? Exactly the opposite when faced with questions from the rugrats about why Sarah sits down when she pees and junior gets to pee standing up.
The lamest explanation I ever came across with that one parent came up with is "because Sarah is a princess and her pretty dress would get wet if she pees standing up and you are a Prince and you will be king someday so you have to show them that you don't have to sit down because it would show you are weak".
Is this fair? To lie about the truth and eventually retract your statement when they are ready? When is the right time to teach children about these things? Is there really a right time?
Ever seen Kindergarten Cop when this young boy kept blurting out "boys have a penis, girls have a vagina"? It's absolutely hilarious but after the movie you couldn't help but ask if this is the right time to expose this boy to the truth about the reproductive difference between a man and a woman. It's far better than the birds and bees.
I believe this kid would hate his parents less for telling the truth to him even at a very early phase of his life instead of sheltering him too much. He could even end up the president of a country for all you know.
Boys don't mind playing with girls in pre-school. When they reach the age of 7 onwards, they begin to be interested in the opposite sex in a different manner. For instance when he sees Lisa smiling and she glimpses at him, he all of a sudden looks away, then it clearly is an indication that you are slowly approaching the age of enlightenment.
Even as they reach their teen years, parents leave their sex education to their teachers and filthy magazines and porn videos that they gain access to by innocently going through their siblings' stuff and getting creamed for it when caught.
"The best way to learn is through experience, which is, making mistakes and learning from them". I think this is BS! This is exactly why there is an increasing rate of juvenile delinquents!
A clear example is when a boy knocks up a girl at a younger age than acceptable to the norms of society. Parents would react about the freakin' news by getting hysterical and would blame them for being disobedient, too wild and too radical!
Oh Puhlease!!!! Spare them from the dagger looks and the hefty lectures. Too late mom and dad! Deal with it! This is by far the outcome of the birds the bees and allowing them to learn from textbook sex education!
Quit lying will yah! Kids are smarter nowadays. Why wait for them to commit their own mistakes to learn from it but it's too late to turn back? Talk to them –they don't bite! Trust me! Sheltering them from the truth about life would cause more damage than good.
About the author:
Oprah Love Expert Michael Webb is the founder of "VirtuosoLover.com", teaching men how to become exceptional lovers. Unfortunately most men have no idea how to make 'out-of-this-world' love, which leaves women frustrated and disappointed. Learn to be one of the rare men that can satisfy women both physically and emotionally by visiting: VirtuosoLover.com.
This is the ultimate trilogy. If men want amazing sex, then all they need to do is become virtuoso lovers. Men who learn how to give women the sex experience they crave will have hot, pulsating sex available to them whenever they desire.


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Our Midtown Bungalow Renovations/
Happy New Year, friends! In this post, I'm showing you the fixer-upper that we recently finished and listed on Airbnb called "Our Midtown Bungalow." I have lots of before and after pics to inspire you! Grab a cup of tea or coffee and join me on as I share our renovation journey with you!Read More


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Erotic massage is an essential part of everyday bedroom activities. It can be performed either before or after sex. Basically, erotic massage is meant to achieve maximum arousal hence the reason they get performed to the erogenous zones.
Erotic massage dates back to the 17th century. However, for the most part, erotic massage was carried out with lots of secrecy. They were performed by a midwife or a physician. Despite the procedure being the same, some of its use has changed. For example, erotic massage is no longer used to treat hysteria.
With time, the culture has changed with bad reputation developing in the industry. If you have any doubt then know erotic massage in Essex is not characterised by the following.
- Fake picture scam
You might have come across overly photoshopped pictures in websites offering erotic massage. In Essex, this is not the case. Authenticity and Legitimacy are the virtual. What you see is what you will get. There is no change with the masseuse so typical scam of bait and switch is nothing you will experience.
- Escort with bad attitude
This is another problem facing the massage industry, escorts with rush services. This goes against the founders of tantric massage. Some are not only foul-mouthed but they lack skills or an idea of how to perform this special massage. In Essex, the masseuse is trained and experience to offer clients services full to their expectations.
- Substandard parlour
It has been known that quark agencies have set up parlours in unhygienic studio apartments or overcrowded parlour. For erotic massage to be a success the environment in which it's done holds a high stake to the end result. A calm, well scented and seductive environment defines a good place for an erotic massage. Otherwise, the presence of hairs and shower products lying about is a reality in agencies with no concern for client satisfaction.
- Unorganised customer support
Shoddy agencies have badly organised receptionist lacking any level of professionalism. They manner in which they speak and handle your requests is disappointing. They do not respect schedules causing a crash of appointments.
- Lack of privacy
The intensity of erotic massage calls for discretion. It's nothing to be ashamed about but customer information need to be protected against people who will take advantage. Agencies that run parlour illegally are to be avoided.
You have probably heard stories of police raid in the parlour due to tax evasion or running an illegal business. As a client who respect the beauty and benefits of erotic massage, you should take initiative and avoid such places at all costs.
Finding a genuine erotic massage parlour can be difficult and easy depending on where you look. Asking for a recommendation from someone you trust is the best method. With the internet, it's easier, but one needs to be vigilant on which parlour you settle.
In Essex, there are many legitimate erotic massage parlour. Your erotic massage experience will be beneficial both physically and emotionally. Most of the experiences are reported to be superb hence the wide base of returning clients. You should give it a try.


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2017 Amgen Breakaway from Heart Disease Women's Race: Stage 4 UCI Highlights
Submitted by admin2 on Mon, 05/15/2017 - 11:18
|Follow cyclingfans on Twitter and never miss a race. Cyclingfans.com: The #1 destination on the internet for live race coverage.
- Stage 4 UCI Highlights - Women's WorldTour, Tour of California (UCI, English, 06:51) For more Tour of California videos, go here.


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Egg-stravigant Dutch Plastic Buttons
Egg-stravigant Dutch Plastic Buttons
Each order is for four. Colorful and bright, these egg shaped buttons are truly delightful. These buttons were made in Holland and are vintage-sometime in the 60s or 70s. They measure 1 inch long by 3/4 inch wide. They resemble Easter eggs, jelly beans and the green colored one could pass for an olive in a martini. Place them in a candy dish for a fun treat or thread them on elastic for a clunky bracelet.
Light Blue:
Add To Cart


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I cannot believe that this year is already coming to an end. A Blogtastic Extravaganza (ABE for short) is right around the corner! I am getting really excited about this awesome event and all of my awesome prizes! I have some seriously amazing sponsors and who are generously donating fabulous prizes for the Mom Mart "On the Go" prize package. Are you ready for the first Sponsor Spotlight for the January 23-28 ABE event?
Today's sponsor spotlight is Heys! Creator of the "World's Lightest Carry-On Luggage," Heys USA Group is a world leader in travel goods and accessories. Keeping fashion and innovation at the forefront of design, Heys USA Group has developed a global brand portfolio of luxurious collections at affordable prices.
I have been an admirer of Heys luggage for a while now. They just keep coming out with more and more stylish suitcases and accessories for the whole family. Heys has created beauty cases, backpacks, esleeves, suitcases, and more all with stylish and artistic options that make carrying one of their products a stylish and functional fashion statement.
Heys is Mom Mart Approved!
Heys has been kind enough to donate an eSleeve to the A Blogtastic Extravaganza "On the Go" prize package!
Product Description:
This Hardside Notebook Sleeve 15" offers you the ultimate protection for your 15.4" laptop computer. Its features include full zippered access, a top lid organizer panel, shock absorbing padded walls, and nylon padded computer pocket. It's tough, safe, and nearly indestructible. The removable shoulder strap, the comfortable rubber molded handles, and the elastic strap that lets you attach the eSleeve to your rolling upright provides for multiple carrying options. It's ultra light weight, scratch resistant, polycarbonate composite with diamond metallic finish. Also frameless, It has a convenient elastic attachment strap to hold eSleeve on top of luggage piece. The reinforced, adjustable shoulder strap is made of tough nylon webbing.
Dimensions: 15.5" x 12.5" x 3.5"
Dimensions: 15.5" x 12.5" x 3.5"
You can view this and other items for sale by visiting Heys.
Thank you Heys for being a Mom Mart sponsor for A Blogtastic Extravaganza!
* All opinions expressed are 100% my own*
I was not paid or compensated in any way for this post.
Win It:
To win the Heys eSleeve (ARV $70.00) as well as other great gear come back Januar 23-28 for A Blogtastic Extravaganza!


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The BCC: Warehouse and The Tibet Himalayan Initiative in affiliation with Tibetan Arts Week present a live installation by Gonkar Gyatso. View the installation in progress on Friday the 8th and a special unveiling of the work on Sunday the 10th followed by sweet tea provided Naropa Cafe.
The BCC: Warehouse hosts a wide array of arts events to activate the Boulder creative community. In addition to special collaborations and individual shows, throughout the year BCC curates themed exhibitions and events to showcase local artists at the cutting edge of their craft.
Back to All Events
Earlier Event: April 3Katie Harwood: Quick & Painless Portraits
Later Event: April 10Gonkar Gyatso: Installation Unveiling


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WORLD> Middle East
Israel reinforces troops, ground offensive possible
Updated: 2008-12-28 16:13
The Israel Defense Forces are preparing for a possible ground incursion into the Gaza border as they began on early Sunday mobilizing tanks and reinforcing ground troops nearby.
Defense Minister Ehud Barak said he would not rule out widening the offensive in the Gaza Strip to include a ground invasion, Sky News reported.
Israeli television said on Sunday that the army had begun concentrating ground forces near the tiny Palestinian enclave, rejecting calls by the United Nations and the European Union for a truce after Israel Air Force strikes killed at least 230 people in Gaza.
"For us to be asked to have a cease-fire with Hamas is like asking you to have a cease-fire with Al-Qaida," Barak said in an interview with Fox News. "It's something we cannot really accept."
Asked whether Israel would follow up the air strikes with a ground offensive, Barak said, "If boots on the ground will be needed, they will be there."
"Our intention is to totally change the rules of the game," he said.
Prime Minister Ehud Olmert earlier on Saturday said no country in the world would put up with the rocket and missile strikes Israel suffers from and that the time had come to react.
Olmert's words came during a press conference he held hours after the Israel Defense Forces and the IAF carried out attacks in Gaza that Palestinian officials said left at least 230 dead and hundreds wounded.
Foreign Minister Tzipi Livni on Saturday addressed the ongoing IDF campaign in Gaza, saying, "Until now we have shown restraint. But today there is no other option than a military operation."
Livni, speaking in English at a press conference, said Israel had no choice but to act to "protect our citizens from attack through a military response against the terror infrastructure in Gaza."


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It's far too common that when we are working towards resolving an issue that we get so wrapped up in what we are doing that we are unable to see a possibly simple solution right in front of our eyes.
It's especially common in my line of work where fifty percent of what you do is problem-solving. So much so that, in my office, we are trained to 'zoom extents' if we are struggling to resolve an issue. The term 'zoom extents' refers to two separate things. First, to 'zoom' or to 'focus or move your sight onto something' and secondly, to 'extents' or 'to be at the limit of something.' So the idea is that you are focusing out or zooming out to be able to see the full picture of your work.
The idea of 'zoom extents' causes me to think about the story of Job. The book of Job describes an extremely hard point of Job's life where literally everything was being taken away from Job; his children, his wealth, and even his health. Even his friends and his wife started to turn on him and act like he did something wrong that caused all of this to happen to him. However, there are a few things that we can pull and learn from this time.
One of the main points that we can learn from Job's story is that even when everything seems chaotic in your life, God is still there and still working. I love at the end of the book when God begins to respond to Job and it's in the midst of a whirlwind when God speaks to him.
Another beautiful point that we can learn is that Satan is not stronger than God. Satan still had to go to God for permission, he had to plead with God to be able to do different things to Job, and he was unable to work outside of the parameters that God had set for him. We know that God is going to be watching out for us and allow for what's TRULY best for us, not what we think is best, but what really is best.
Throughout our lives, no matter how bad we may feel or how crazy things may get, we can know and trust that ultimately God is in control and He isn't going to give us something that we cannot bear. He will be there for us, to plead our case, and even when we are at our wit's end, He's there. God is faithful.


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"Music is Power"
Hey, at least this one actually has a dice mechanic I thought of that went with it... as far as my ideas go, this one is actually pretty far along by comparison.
Psionic energy exists in all things. Extreme situations can put so much stress on a person's mind that they tap into the rhythm of the universe. It starts as a tapping, then other sounds in the world begin to add to it, building up into a spike of psionic energy that permenantly awakens the person's psionic potential. The awakening event is called a 'Crescendo'.
Each character has a Style and a Genre.
Style dictates what psychic abilities you have acess to. A character who'se Style is Percussion focuses mostly on physical improvement, where a Vocalist's abilities are based around controlling the thoughts and actions of other people.
Genre changes how base abilities work. A Punk is going to have faster and harder attacks or his abilities will work faster than someone elses whilst a Classicist is going to be slower but have a much more powerful final effect, for example.
Dice System is... fairly simple?
You get a number of dice based on your skill level and a target number to roll on each dice - say, 3. You roll all your dice and the more of that specific number you roll, the better you do... However, you can also decide to use a different number on the dice instead of the target number for your sucsesses, with a small 'per step' penalty.
For example, you roll 7 dice and have a target number of 4.
You roll: 4,3,3,2,2,2,2
You could chose the 4, which would be a marginal sucsess.
If you instead decided to take a 1 step penalty and chose the 3, you would lose 1 success but still have another, giving you a marginal sucsess.
If you took a 2 step penalty you could chose the 2's instead, granting you a minor sucsess instead of a marginal.
That's pretty much all I've had idea wise. I wanted to have some sort of mechanic that would let people in a group/band use abilities that gave each other bonuses, like a band playing together for a bigger effect.


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Abstract:Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite are often perceived as delivering an essentially uniform message that (erroneously) upholds the rigid, retributive justice of God as the answer to Job's devastating plight. This paper presents a more nuanced and individualised examination of Job's three comforters. Through a textual and thematic exploration of each friend's corpus of speeches, the case is put that Eliphaz, Bildad, and Zophar embody three subtly differentiated worldviews and epistemic frameworks. Consequently, each is shown to develop his own unique line of argument with regard to the origins and mechanisms of human suffering and the means by which Job may attain deliverance and restoration.
Famed as the anti-heroes of the Book of Job, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite deliver some of the longest uninterrupted monologues of the whole Bible, speaking expansively on issues pertaining to the character of God, the nature of morality and justice, the essence and attainment of wisdom, the dynamics of the divine–human relationship, and the experience of prosperity and suffering. The sheer extent of coverage afforded to these three much-maligned 'comforters' warrants our interest and attention as readers of inspired Scripture. Nevertheless, across the vast body of scholarship devoted to the Joban speech cycles, it remains comparatively rare to find treatises that specifically read the contributions of Eliphaz, Bildad, and Zophar alongside each other for the purpose of articulating and evaluating their similarities and differences. There can be a tendency, especially in some shorter works, toward viewing the friends as a collective rather than weighing their distinct contributions to the dialogue.
Following David Clines, who opines that '[o]nly genuinely distinctive argumentation would fully justify the introduction of three interlocutors into the body of the book',1 this article explores in turn the speeches of Eliphaz, Bildad, and Zophar, applying thematic and linguistic analysis to elucidate (1) their respective presentations of the character and workings of God in the context of Job's predicament, (2) the sources of authority they defer to, (3) the terms in which they frame Job's apparent transgression, and (4) their views on how Job may achieve reconciliation to God. The case is put that each of the friends brings subtly unique perspectives to bear on the discussion. Eliphaz, it will be argued, presents as a 'legalist' with a covenantal understanding of God, who exhorts Job to accept his suffering as divine discipline pending his restoration. Bildad is identified as a 'deist' with a deterministic view of the world, who advises Job to reclaim his place among the righteous by humbly returning to God. Zophar is conceptualised as a 'mystic', upholding the inscrutable wisdom of God as the answer to all things and pressing Job to seek personal communion with God as his means of restoration.
1. The Dialogue with Eliphaz
1.1. His Stance: Authoritarian, Yet Not Unsympathetic
From the outset, Eliphaz presents as a domineering and no-nonsense figure, seeking to correct Job's erroneous complaints by reference to various sources of superior wisdom, and apparently claiming that his consolations are divinely inspired.2 His first speech in particular is punctuated with authoritarian imperatives: 'remember' (Job 4:7),3 'call' (5:1), 'despise not' (5:17), 'hear' (5:27). As the dialogue plays out, his overarching approach is to shut down the conversation, warning Job that he is only indicting himself by his continued protestations.4
Nevertheless, Eliphaz's manner need not be construed as simply belligerent or patronising. Rather, it is in keeping with a recognised technique of sapiential counselling, in which the sufferer is moved from a past understanding of reality to a new knowledge by virtue of the wisdom being shared (cf. Prov 3:1, 5, 11; 4:1).5 Indeed, on two occasions Eliphaz substitutes his usual mode of appeal with more deferential approaches. In 4:2, he employs an indirect third-person conditional: 'If one ventures a word with you, will you be impatient?', and, in 5:8, an empathetic hypothetical: 'As for me, I would seek God'.
There are further plausible arguments to be made that both the language and content of Eliphaz's speeches evidence a considerable degree of magnanimity, and certainly to an extent that neither Bildad nor Zophar comes close to emulating. If his opening exhortations can legitimately be construed as tending towards consolation and gentle chastisement rather than outright rebuke, then the tone is set for a series of addresses in which Eliphaz seeks to extend genuine help to his friend, albeit in an insensitive and badgering manner.
Behold, you have instructed many,
and you have strengthened the weak hands.
Your words have upheld him who was stumbling,
and you have made firm the feeble knees.
But now it has come to you, and you are impatient;
it touches you, and you are dismayed.
Is not your fear of God your confidence,
and the integrity of your ways your hope? (4:3-6)
Of particular significance is the likely translation of the verb יסר in 4:3 as 'instruct', contra its more common biblical sense of 'chasten' or 'admonish'.6 From this, it may be inferred that Eliphaz is not accusing Job of hypocrisy—being unable to deal with his own chastisement in spite of having meted it out to others—but praising and encouraging him for his prior efforts to minister to the suffering, as is reiterated in the following verse (4:4). In turn, this casts his observation on Job's response to his trouble (4:5) as no more than mildly reproachful, and allows the following exhortation (4:6) to be heard in a tone of sincerity, not sarcasm.7
In addition, Eliphaz's discourse is distinctive for retaining a thread of compassion and encouragement right to the end. In the second cycle of speeches, by which time Bildad and Zophar have turned their focus almost entirely to accusation and threat, Eliphaz is the only friend to include another exhortation to wisdom (15:7–16). Likewise, his third speech climaxes in a last call to repentance, accompanied by assurances of prosperity and bliss (22:21–30). Bildad, by contrast, ends his final address on a note of lofty disdain (25:2–6), while Zophar has already retreated to silence.
Eliphaz's specific encouragements to Job may be grouped under three central points, which will be elaborated in more detail in the following sections: first, that Job is to be counted among the 'foolish' rather than the truly 'wicked'; second, that suffering may have a disciplinary as well as a punitive function; third, and relatedly, that restoration is assuredly available for those who amend their lives in accordance with God's demands.
1.2. His Argument: The Rigid Moral Justice of God
As the first of the friends to speak, Eliphaz sets out the fundamental presupposition that will go on to underpin all three sets of speeches: namely that God blesses those who walk righteously, but brings cursing and destruction upon sinners (4:7–9). These principles of divine justice are made manifest in the processes of nature and of human society, and in particular through the remarkable reversals of fortune that come upon the weak and the strong respectively.8 In reasserting the moral order of the world, the friends seek to help Job redress the existential turmoil expressed in his opening soliloquy (3:1–26).9
To justify his assertion that there is a self-evidential distinction between the righteous and the wicked, Eliphaz rhetorically challenges Job to offer a single example of an innocent person who has 'perished' (אבד) or been 'cut off' (כחד), then uses the same vocabulary to spell out the contrasting fate of the ungodly (4:7, 9).10 Of course, Eliphaz knows that everyone, including the righteous, will eventually die. Yet the type of death in view here is an untimely and disgraced one, a summary act of judgement by God, which contrasts to the righteous who end their days without the burden of sickness and having lived a satisfying and prosperous life (5:24–26).11 Prior to this final and just reckoning, Eliphaz concedes that the wicked may enjoy at least the appearance of good fortunes (22:15–16, 18), and conversely that the righteous may experience hardship for a season, not least if they fall victim to the schemes of the corrupt men around them (5:11–16).12
Although the entirety of the Book of Job has been described as 'markedly Jehovistic',13 it is Eliphaz who speaks in the most explicit terms of what might be called a Deuteronomic-covenantal relationship between God and man. Such an understanding of the divine–human interaction begins with the gracious character of God, who instructs people in his ways and binds them to keep his commands for the purpose that he may bless them (Deut 8:6–9). In this vein, it is noteworthy that Eliphaz begins his 'retributive-justice' discourse by highlighting the reward of the righteous rather than the destruction of evildoers (4:7). As he continues, Eliphaz paints a portrait of a God who tends his creation (5:10), cares for its most vulnerable members (5:11), and ensures the poor are not exploited by those of foul intent (5:15). Thus, while even-handed justice prevails in God's dealings with men, it is fundamentally underpinned by a benevolence and generosity towards those he favours. As he intervenes to thwart the plans of the wicked and throw their self-styled wisdom into confusion, the victims of their violence are not only delivered from pitiful circumstances but also healed emotionally with the gift of תִּקְוָה—expectant hope (5:12–16).14 In this way, it might be argued that Eliphaz is as much a proponent of 'restorative' justice as he is 'retributive'.
In spite of this, it would be an overstatement to suggest that Eliphaz speaks of God in expressly loving or familial terms. It remains that God is too far removed from man to derive any pleasure or profit from his righteous conduct (22:2–3), and logically it stands to reason that neither does human wickedness intrinsically harm or grieve him.15 Since there can be no personal advantage to God in deviating from the principles of strict justice, Eliphaz can argue confidently that God's treatment of man will always be objective and impartial.16
Within this covenantal framework, man carries a solemn responsibility for his conduct before God, on the basis of which he can expect either commendation or condemnation. Thus Eliphaz begins his first speech by invoking Job's 'fear of God' and 'integrity' (4:6)—that is, his compliance with religious and social obligations—as the basis on which he can expect God to pay heed to his distress.17 Conversely, when later Eliphaz charges Job with 'doing away with the fear of God' (15:4), he uses the verb גרע, a strong term associated with the violation of a covenant (cf. Deut 2:4).18 His incorporation of both the particle אַף ('indeed') and the emphatic second person pronoun אַתָּה in this statement further affirms that it is Job, not God, who is responsible for their damaged relationship.19
Similarly, when Eliphaz speaks more generally of the wicked, it is with metaphors that demonstrate the arrogant purposefulness of their evil ways: the ploughing and sowing imagery in his first speech (4:8) suggesting one who deliberately prepares and cultivates a life of depravity.20 Such a person stands in open impudence and hostility toward God, 'stretch[ing] out his hand' (or 'shaking his fist') in a defiant yet foolhardy effort to 'def[y] the Almighty' (15:25).21 When troubles befall him, he can know that they do not simply appear 'from the dust'—that is, from nowhere (5:6)22—but manifest the fact that he has been 'cursed' (5:3).
In the face of such disloyalty by his reprobate people, God the provider shows himself to be God the judge. By his own breath—blown from his very nostrils, and characteristically the source of life—he destroys them, the image reinforcing that their demise is not mere natural consequence, but an act of divine punishment (4:9).23 In 4:10–11, Eliphaz references the lion, a biblical metaphor for the deceptively powerful evildoer (cf. Ps 58:6). The illustration of this fearsome beast dying ignominiously for lack of food vividly adds to the picture of God's inescapable judgement falling on those who oppose him.24 The language Eliphaz uses to portray the disgrace and destruction of sinners is expansive and emphatic, both in relation to the calamities they may expect to encounter in their lifetime (15:20–35) and in their ultimate demise: they are pounded to pieces, yet no-one seems to take notice, and they end their days never having gained insight into the value or meaning of life (4:20–21).
1.3. His Justification: Divine Revelation, Observation and Tradition
Eliphaz is the only one of the three friends to expressly reference divine revelation to underpin his pronouncements about Job's suffering—indeed, it is a rarity within wisdom literature as a whole for insights to be imparted in this way.25 The 'night vision' he recounts in his first speech, and specifically its rhetorical charge, 'Can mortal man be in the right before God?' (4:17), forms the basis of his entire argument. He repeats the content of the vision in his second address (15:14–16) and opens his final declaration with a similarly themed statement (22:2). Nevertheless, and in spite of his intimation that he may only have been privy to a part ('whisper') of the divine proclamation (4:12), Eliphaz will consistently presume to have the last word on this extraordinary visitation, self-importantly explaining how his own observations singularly verify the message that was revealed to him (5:3–5).26 Indeed, he only introduces the subject of the vision after having first summarised for Job his personal perspectives on the matter of God's righteous judgement (4:7–11).
Later, Eliphaz will argue that his views are representative of unadulterated ancient wisdom, which Job, by virtue of his youth, is in no position to gainsay (15:7–10, 17–19). Here again, Eliphaz's appeal to a higher authority is at best adjunctive to his personal observations: the phrase 'what wise men have told' (15:18) forms a relative clause to the leading statement 'what I have seen' (15:17). In this discussion, Eliphaz seems to allude to the primordial, 'first principle' wisdom that governed the very creation of the world (15:7–8), which will form the subject of the book's later 'wisdom poem' (28:1–28).27
In other ways too, Eliphaz's discourse remains heavily self-centred. His prominent use of the first person, including throughout his recall of the revelatory night vision, stands in contrast to the oratory styles of Bildad and Zophar, and ensures that Job's attention remains on what he, Eliphaz, personally has to say.28 His opening speech concludes in 5:27 with the definitive assertion כֶּן־הִיא ('thus it is'), leaving no room for dissent concerning the truth of what has been stated,29 while the triumphal 'we' that forms the subject of this verse indicates that he is confident to represent all three interlocutors in the discussion.30
The irony, of course, is that Eliphaz is far more ignorant than he realises of the supernatural realities that lie behind Job's present predicament. With no insight into the heavenly court where Job's affliction was decreed (1:6–12; 2:1–6), Eliphaz crushes any hope Job might have of accessing, or being heard by, the members of God's council (5:1, 15:8) and confirms his confidence in an earthly assembly to pass final judgement on Job's culpability (5:27).31
1.4. His Accusation: Foolishness and Presumption
In line with his strict retributive-justice framework, Eliphaz holds to a firm line that suffering is proof of unaddressed sin in a person's life. However, as noted above, it is not to the wretched sinner that he first draws Job's attention but to the 'innocent' whose firm hope is deliverance and justice (4:7).32 Already, Eliphaz has highlighted Job's piety and exemplary conduct (4:6), and as he proceeds to deliver his observations on the manifest distinction between the righteous and the wicked (4:7–11), he neither indicts Job nor demands a confession. His subsequent discourse on the fate of the self-destructively impetuous 'fool' (5:2–7) begins with a proverb that Job was likely familiar with, and hence continues the spirit of gentle rapport between teacher and learner that is characteristic of Eliphaz's presentation.33 Eliphaz apparently perceives Job to have spoken erroneously and in haste, but not in a way that marks him among the truly wicked, and he can therefore have confidence that God will deal with him accordingly.34
In his second speech Eliphaz undeniably takes a firmer line with Job, as it were showing him the trajectory of godlessness that he is in danger of sliding down. Yet he is still charitable enough to attribute Job's irreligious outcries to hot-headed anger (15:12–13)35 and a flawed dependence on 'wisdom' that is not grounded in sapiential tradition (15:2–3, 7–10) rather than to outright apostasy.36 Behind Job's stubborn attempts at self-absolution lies a failure to grasp the fundamental point Eliphaz has been trying to communicate: that no-one can be wholly innocent before God (15:7–10).37 The corrective nature of Eliphaz's otherwise uncompromising excursus on the fate of the unrepentant sinner (15:20–35) is seen in the way he does not make reference to any specific crimes in this section. Rather, mirroring Job's own language, he exposes how Job has testified to characteristics and attitudes in himself that alarmingly resemble those of the wicked man.38
The clue to Eliphaz's overall measured assessment of Job's offences may once again lie in the message he heard during his 'night vision': namely that mortals are naturally less than righteous and cannot stand clean before their Maker (4:17). This runs contrary to the usual vein of wisdom literature, which sees humans as intrinsically responsible and capable of carrying out God's requirements, though they may not care to do so (that is, they partake in unclean activities rather than possessing an inherently unclean nature).39 Eliphaz purports to have been shown that impurity and fickleness extend to the very members of God's heavenly council (4:18; restated in 15:15), with the implication that all created beings are substandard by very virtue of their creatureliness: fragile like clay (4:19) and prone to trouble (5:7).
When Eliphaz speaks for the second time, it is primarily to warn Job that his foolish words are now harming both his own faith and that of others (15:4). His protestations of innocence are so vacuous as to be קָדִים (15:2)—the dry, hot east wind that blows off the desert, bringing irritability and listlessness (a charge both Bildad and Zophar will echo in their speeches: 8:2; 11:2).40 In seeking to defend himself and by complaining against God, Job has purposely chosen (בחר) the speech of the 'crafty' (15:5). In other words, Eliphaz deems that Job is trying to mask his guilty conscience with shrewdly deceptive words.41 Later, he will similarly accuse Job directly of denying God's sovereign omniscience in order to cloak his sin (22:12–14, cf. Ps 73:11).42
Finally, his impatience apparently mounting, Eliphaz is moved to spell out some specific wrongs he believes Job has committed (22:5–9) and that have caused God's anger to be aroused against him (22:10). Once again, there is a distinctly Deuteronomic overtone to Eliphaz's accusations, which centre on Job's alleged abuse of power, exploitation of the vulnerable, and failure to care for the neediest members of society (cf. Deut 24:6, 10–13). While at one level the specificity of these accusations lends Eliphaz's discourse—and his closing speech in particular—a peculiarly harsh air, it bears acknowledgement that he alone among the friends provides Job with a concrete diagnosis of his supposed wrongdoing (Bildad and Zophar only ever speaking in generalised terms about human wickedness). This may yet reflect a sincere desire on his part to help Job begin amending his life and moving towards reconciliation with God.
1.5. His Remedy: Accept Divine Discipline and Turn Back to God
As noted previously, Eliphaz is not of the view that godly people should expect never to experience affliction. For one thing, this would leave no category in which to place the 'lowly', 'mourners', 'needy' and 'poor', who are shown to suffer at the hands of the unrighteous before God intervenes to rescue them (5:11, 15–16). More broadly, Eliphaz's perspective accords with an established Old Testament pattern in which even a pious person may come under God's reproof for the purposes of discipline or instruction (5:17; cf. Deut 8:2–5).43 As Eliphaz has rigorously established, no mortal is capable of conducting himself perfectly before God (4:17) and so all must expect to suffer deservedly on occasion.44 When it happens, the sufferer is faced with a choice either to resent and reject divine chastisement, or to submit in humility and penitence and so come through their trials to vindication and renewed blessing.45
This is the hope that Eliphaz steadfastly holds out to Job (5:17–26). Even when faced with the extremities of human suffering (metaphorically denoted by the 'six' and 'seven' afflictions of 5:19), he can yet be assured that God will deliver him from the humiliation of being overtaken by them.46 Renewed comfort, prosperity and divine guardianship are still his for the taking, if only he will face up to his having offended God, and submit once more to him. In concrete terms this will mean internalising and keeping God's laws, purposely eschewing sin, and discarding his earthly securities in order that he might find true value in God (22:22–24).47 Pre-empting Job's later appeal for a heavenly mediator (9:33–34), Eliphaz quashes the idea that any member of the divine council, themselves tainted by unworthiness and folly (4:18), would be in a position to appeal or intercede to God on his behalf (5:1). If Job wants to approach God, it can only ever be in the context of a personal admission of guilt (5:8).48
All this considered, Eliphaz's extended discourse on the fate of the wicked (15:20–35) need not be read as a pointed accusation but rather as a foil to the main point of his speeches, which is to encourage Job to humbly seek reconciliation with God and resume his rightful standing among the blessed.49
2. The Dialogue with Bildad
2.1. His Stance: Prophetic and Deterministic
Like Eliphaz, whose language he echoes at several points, Bildad rests his argument on the justice of God in the face of Job's alleged sin. However, his position is subtly more deterministic or even fatalistic, always looking ahead to the inevitable accomplishment of God's purpose. His is a 'black and white' view of the world, demonstrated in part by his frequent use of polarities to describe the relationship between good and evil: light and darkness (18:5–6), the hunter and the hunted (18:8–10), security versus terror (18:14).50
While Eliphaz was willing to talk Job through the apparent illogic of his claims to innocence before proposing a remedy to his situation (in textual terms, this part of his address spans 29 verses), Bildad seems to have little patience to indulge Job in a discussion on the matter. In the opening statements of his first speech, he merely scolds Job for his foolish talk (8:2), defies him to refute the justice of God (8:3), and states, as though already obvious, the connection between sin and punishment with regard to Job's children (8:4). He then immediately proceeds to prescribe his solution to Job's predicament: he should return and make supplication to God (8:5).
In other senses too, Bildad's manner is brisker and harsher than Eliphaz's, not least as seen in his early chilling pronouncements concerning Job's deceased family. He gives over his entire second speech to a frank exposition on the miserable fate of the wicked and specifically challenges Job for his impudence in suggesting his is an 'exceptional case' (18:4).51 At the same time, his overall approach is perhaps less combative, and by his final (short) speech he has ceased to directly accuse Job. Satisfied with his 'self-evident' doctrine of divine governance, confident that the truth will speak for itself, he seems content to state his case and withdraw. In Bildad's view, what has happened to Job is right, and it was always going to be this way.
2.2. His Argument: God's Immovable Decrees
Bildad grounds his discourse in a doctrine of God's undeviating ways and the associated established and inflexible order of creation. In this stable and predictable cosmos, moral precepts are as fixed as physical matter and systems.52 In both his first and second speeches, Bildad introduces his indictments against the unrighteous by reference to a 'natural law' phenomenon: first, the impossibility of a plant growing or surviving without water (8:11–12), and second, the immovability of the earth and its rocks (18:4). In this way, Bildad suggests that the doctrine of retributive justice has the validity and regularity of a law of nature.53 There is a subtle contrast here with Eliphaz's 'natural' metaphors, which occur at the end rather than the beginning of his speeches, and appear to function as illustrative similes rather than critical premises (5:26; 15:31–33).
In Bildad's conceptualisation, the inevitability with which the godless man comes to destruction does not detract from the reality that—much like a deceptively prolific plant—he may flourish and prosper for a short time due to his resilience, resourcefulness, and capacity to exploit even the weak for personal gain (8:16–19).54 Bildad's approach, much like Eliphaz's, carries echoes of biblical wisdom writings, which acknowledged that evildoers might prevail for a time until God's justice was manifest and that during such intervals some innocent people might suffer in a manner never fully requited.55
Whereas Eliphaz conceived of affliction as an express intervention by God to chastise (and, in the worst cases, destroy) the wicked, Bildad projects the view that sin as it were carries its own punishment and that God merely 'releases' or 'gives over' sinners to the natural consequences of their depravity: 'he has delivered them into the hand of their transgression' (8:4).56 Throughout the remainder of the speech, as Bildad graphically elaborates the inevitable downfall of evildoers, God is never the grammatical subject behind the action. The vitality of the wicked man is shown to be self-limiting: it is the lamp that goes out, the flame that stops glowing (18:5). The schemes by which he vainly sought to manipulate the moral order of the world are converted into the means of his own destruction (18:7–8).57 Inanimate agents ('a trap', 18:9; 'a noose', 18:10) and personified forces ('terrors', 18:11; 'calamity', 18:12) arrest his steps and drag him to his deserved death and arraignment before the prince of Sheol (18:14).58 Here, Bildad's perspective is more in keeping than Eliphaz's with traditional wisdom literature, which stresses the triumph of the created order over chaos, and God's unswerving competence in overseeing its function.59
2.3. His Justification: Transmitted Wisdom and General Observation
Lacking any expressly revelatory insight of the kind Eliphaz purports to have received, Bildad leans more strongly on the wisdom of 'bygone ages' (8:8), the language suggesting an unbroken line of truth as each generation recalls and passes on what their own fathers taught them.60 This ancient knowledge is designated חֵקֶר, 'that which was probed',61 and its trustworthiness is such that it is described as coming literally 'from their heart' (מִלִּבָּם, 8:10).62 Yet, as already discussed, there is also a sense in which Bildad regards the principles he is expounding as 'obvious', self-evident as the observable laws of nature. While this is essentially a repeat of the logic set out by Eliphaz, Bildad does not assert the same level of personal authority in communicating these insights, and his speeches thus carry a greater humility than was manifest in Eliphaz's self-affirming arguments.63 Although in his closing speech Bildad directly echoes the declaration of Eliphaz's nocturnal messenger (25:4–6), he does so not as an abstract word of prophecy but as the reasoned conclusion drawn from his wisdom and observations concerning God's fixed moral order, which is established in the very 'heights of heaven' (25:2).64
2.4. His Accusation: Unacknowledged Sin and Obstruction of God's Purposes
As noted previously, Bildad draws a direct and uncompromising link between sin and suffering, pointing callously to the demise of Job's children in order to illustrate his point. However, unlike Eliphaz before him, Bildad never confronts Job with a record of his personal transgressions. Rather, reflecting his overall deterministic stance, Bildad's chastisement to Job centres on his resisting God's justice and endeavouring to contend against his eternal decrees. In blunt and sarcastic terms, he challenges Job to as to whether he thinks the world's absolute moral order should be interrupted for his convenience, enabling him to escape the just punishment for his sins (18:4).65 In the universal scheme of things man is, after all, a mere 'maggot' (25:6). Bildad gives no space for even musing on questions of God's justice: his very first address to Job denounces the latter's words of protestation as hollow and futile, abundant and yet without content, like a 'great wind' (8:2).66 That said, unlike Eliphaz he does not identify Job's words as an integral (and purposeful) aspect of his sin. Rather, he surmises, they simply put him in company with the unrighteous, 'him who knows not God' (18:21).
2.5. His Remedy: Repent and Seek God
From the earliest parts of his discourse, Bildad presses the necessity of seeking God, entreating Job to 'plead with the Almighty for mercy' in order that his prosperity may be restored (8:5–7). However, again in contrast to Eliphaz, Bildad does not direct Job towards any concrete deeds of repentance or restitution.67 The undertone of his exhortation is not that Job has it within his own power to make good his life before God. Rather, his act of penitent submission will demonstrate the pre-existent reality of his righteousness by which (according to the mechanical principles of retributive justice) he need only claim his rightful entitlement by appealing to God, and he will be saved.68
Indeed, Bildad apparently remains optimistic for Job's prospects of restoration. God does not pervert justice (8:3), and Job has not yet been struck dead, so the possibility is still open that he has not utterly 'forgotten God' and is innocent of any sin deserving death (8:13).69 The Almighty may yet 'rouse himself' to deliver Job (8:6), even as the psalmist will later entreat God to act on behalf of those who have been crushed by terrible destruction without being indicted for sin (Ps 44:23).70 Bildad closes his first speech on a note of hope that Job's lot is indeed among the righteous, as he distinguishes him—in language again evocative of the Psalms—from 'those who hate you'; that is, the ungodly (8:22).71
3. The Dialogue with Zophar
3.1. His Stance: Arrogant and Mystical
From the outset of his discourse, Zophar takes the bold stance of implying that he has somehow been initiated into the esoteric mysteries of divine wisdom that are normally beyond human reach.72 He shows himself confident to speak on God's behalf (11:5), as though unquestioning that his words are divinely endorsed, and that his doctrine, unlike Job's, is 'pure' (11:4). As such he embodies a frustrating paradox, for he both lays claim to, and yet renders unattainable, a personal relationship with God as the mark of the truly pious and the solution to Job's state of affliction.73
Of the three friends it is perhaps Zophar whose manner is most harsh and cruel, not least for the way he persists in parodying and throwing Job's words back at him.74 To take just one example, his use of the term עָמֵל ('misery' or 'trouble') to characterise the state of the wicked man when he is sated with evil (20:22) is a mocking echo of Job's earlier reference to עָמָל as he described his own plight as a mortal (3:10, 20). While Eliphaz, and to a lesser extent Bildad, show some level of engagement with Job's complaint, there is little sense of Zophar being a 'good listener' in this respect. Indeed, his entire discourse is essentially framed around a misquoting (and misinterpretation) of Job's anguished musings (11:4). Job has not, as Zophar reports, asserted to be בַּר ('pure') in God's sight (11:4); rather, Job's self-attribution תָּם signifies his integrity and sincerity (9:20–22).75 This will prove to be the most significant point of disjunction between his own and Zophar's understandings of his present predicament.
3.2. His Argument: The Unsearchable Wisdom of God
While Zophar retains the broad principles of retributive justice in his discourse, he is the first of the friends to effectively bypass an explanatory 'logic' of the relationship between sin and suffering. When read alongside Eliphaz, for whom affliction constituted divine judicial punishment for wrongdoing, and Bildad, in whose view wickedness entailed its own destructive consequences within the established moral order, Zophar's basis for argument seems comparatively abstruse. Certainly his speeches contain echoes of Bildad's 'natural law' theology: for example, he depicts the wicked man greedily consuming vile pleasures only to soon horrifyingly discover that they have become an emetic and poison to him (20:12–15).76 Yet his reference point for this state of affairs remains abstract and rhetorical: the vastness and inscrutability of God's wisdom as the answer to all things (11:7). Zophar's account of retributive suffering may satisfy poetic justice, but by its own admission it does little to 'fathom the mysteries' of divine justice such as Eliphaz and Bildad have, albeit falteringly, attempted in their speeches.77
In this vein, Zophar is notably the only interlocutor never to use the term מִשְׁפָּט ('justice'), which is otherwise a prominent theme in the book.78 His sole points of engagement with Job's litigious speculations are found in an early and brief allusion in 11:4–6 and his closing statement in 20:29, both of which exemplify his arrogance and presumption. In the former, he quickly suppresses Job's aspirations to a day in court with the dual assertion that Job not only has no case to put, but has been treated more leniently than he deserves.79 In the latter, he pronounces legal condemnation on the wicked on behalf of God the Judge.80
In spite of his general elusiveness on the subject of divine justice, Zophar is certainly more explicit than Bildad in identifying God as the agent behind the wicked man's demise (20:15, 23, 28–29; implied in vv. 24–25).81 That his destruction is timed to fall when he least expects it, at the very height of his arrogant self-indulgence (20:22), is further evidence of its being a direct intervention by God.82 Yet in contrast to Eliphaz and Bildad, for whom punitive justice consisted primarily in the reversal of outward circumstances, Zophar depicts God as striking the sinner in his inmost being: pouring down his anger 'into his body' (20:23), causing him to 'vomit up' his ill-gotten riches (20:15), and piercing his internal organs with a perfectly aimed arrow (20:24–25). Corporeal metaphors form an important part of the Joban drama, especially with regard to the interplay between divine power and human dignity. Job's body constitutes the final testing ground for the Satan (2:5), and its ravaged state is the enduring mark and experience of his dishonour.83 While Job himself used extensive corporeal language to voice his complaint in response to Eliphaz and Bildad, Zophar is the only one of the friends to speak explicitly in these terms, and in doing so may be seen to have breached a last and particularly tender boundary of Job's defences.
3.3. His Justification: Personal Knowledge and Spirituality
Given that Zophar neither claims access to the supernatural nor appeals to tradition, it is not entirely clear how he purports to diagnose and speak into Job's predicament so boldly.84 Some commentators have noted the corresponding use of the verb חלף in Eliphaz's account of the heavenly spirit that 'passed by' and revealed the mind of God to him (4:15) and in Zophar's reference to the Almighty himself 'passing by' with such force that none could stop him (11:10).85 While this may allude to his having some form of advanced spiritual insight, Zophar does not report an actual encounter with the divine, which is in keeping with his overarching point about the inability of humans to perceive the presence of God in any direct way.86 Nonetheless, he seems to assert the right of private judgement in spiritual matters.
While Eliphaz and Bildad appealed directly to the wisdom of 'the fathers' to substantiate their arguments (8:8; 15:18), Zophar makes no such reference. The ancients may have rightly observed the manifest workings of God, but Zophar seems to associate himself with a more profound and concealed divine wisdom that is integral to God's very being (11:7). Its תַּעֲלֻמָה—literally its 'hidden dimensions' (11:6)—are inaccessible to mortals, stretching beyond the boundaries even of the heavens and of Sheol (11:8).87 Accordingly, the words Zophar uses to describe humanity's comparative ignorance are uncompromising: 'men of emptiness' (תַּעֲלֻמָה, 11:11) and irredeemably dull (11:12).88
3.4. His Accusation: Ignorance and Mockery of God
Zophar is the most direct and uncompromising of the three friends in confronting Job with his alleged sin. While Eliphaz defaulted to Job's pious track record to frame his discourse on God's justice, and Bildad began by deflecting attention to the example of Job's children, Zophar's first statements boldly establish his view that Job is a sinner, and moreover a secret one—spuriously claiming purity before God (11:4) while in fact deserving an even severer punishment than that which has been sent him.89 Once more, Zophar is unhesitant to speak on God's behalf here, asserting that the Almighty must have found something amiss in Job in order to be treating him in this way (11:11), whether or not he chooses to divulge it.90 On this basis, Zophar's long discursus on the inevitable ruin of the godless (20:6–29) can be seen as carrying a sense of prediction and not simply warning.91
For Zophar, the heart of Job's problem is that he neither has access to nor understands the wisdom of God (11:4–12). Lacking the capacity to discern or remedy his own impurity, Job's ignorance has led to him commit such sins as are greater than he realises (11:6)92 but that have not escaped God's notice (11:11). Moreover, even now Zophar perceives Job to be speaking boastfully and mockingly to and about God (11:2–9); thus, with characteristic self-assurance, he believes he has every right to silence such presumptuous talk (11:1–2).93
3.5. His Remedy: Personal Communion with God, Attained through Repentance
In keeping with Eliphaz and Bildad, Zophar does not go so far as to pronounce Job irredeemably wicked, though he certainly comes the closest of the three to doing so. The glimmer of hope he holds out to Job is that God may yet be undeservingly merciful to him (11:6): the emphatic pronoun 'you' in 11:13 suggests that Job will not necessarily turn out to be one of the 'men of emptiness' just referred to.94Like his two companions before him, Zophar exhorts Job to seek God in order to be restored to his favour, but there are some notable points of contrast in the manner of his appeal. Both Eliphaz's chosen term דרשׁ (5:8) and Bildad's שׁחר (8:5) simply denote orienting one's attention to an object. Zophar, on the other hand, describes in more detail the ritual practice of 'seeking God' using a number of references to the body, its posture and gestures (11:13–15).95 He begins with an allusion to the religious practice of concentration that precedes prayer ('preparing the heart', 11:13). In this, the suppliant creates a physical and temporal boundary between spiritual and non-spiritual activity, and takes time to settle and re-order any turbulent thoughts before 'stretching out his hands' in prayer and an attitude of penitent self-examination (11:13–14), ultimately coming to what one author has called 'a space of tranquil intimacy with God'.96
While Eliphaz and Bildad focused on the material rewards that would await Job if he repented, Zophar's promises are less tangible and at best only indirectly connected to outward circumstances. Job's reinstated blessings will include confidence, fearlessness, oblivion of the past, rest, and the favour of others (11:15–19). Ultimately the end goal is for Job to 'forget' his trouble (11:16), but there is no clear assurance given here that Job will see the restoration of his health, wealth, or relationships.
In spite of Job's hopes expressed previously, Zophar crushes any possibility of a mediator to intercede for him. At the close of his second and final speech, he proclaims of the wicked man, 'The heavens will reveal his iniquity, and the earth will rise against him'. The language mockingly echoes Job's earlier appeal that (in the manner of Abel) his blood should cry out to heaven until the injustice wrought against him be vindicated by an 'advocate on high'.97 Zophar contests rather that the earth itself will testify to Job's sin and that the skies will yield not intercession but condemnation.98 Further, Zophar dismisses Job's hopeful musings on the prospect of vindication after death by announcing that the dust is only a grave (20:11).
4. The Divine Verdict
The text of Job does not establish for certain whether Eliphaz, Bildad, and Zophar were privy to God's dramatic self-revelation that is recorded in the book's closing chapters (38–41), whereby Job is brought to silent contrition for his unfettered complaints against the Almighty and ultimately to a humble acceptance of God's good sovereignty in the face of all that has befallen him (42:1–6). Regardless, the 'Yahweh speeches' undoubtedly resound with judgement against the messages of Job's comforters and illuminate their subsequent indictment by God for having failed to 'speak what is right' of him (42:7).
'Justice' has been a common thread across the friends' speeches, as they vehemently sought to confirm Job's guilt and press his acceptance of deserved punishment. Yet God shows that his perfect rule is not primarily seen in his juridical administration of man's affairs. Rather, it manifests more vastly and gloriously in his creation of the world (38:1–13), his knowledge of its structure and workings (38:16–22), his command over natural forces (38:24–38), animals (39:1–30; 40:14–24) and man (40:11–13); and in his sovereign providence for all creatures (38:39–41).99 As far as the friends are concerned, this serves as a cutting rebuke to anyone who would assert the right to judge the course of matters in the universe from his limited mortal perspective.100
Eliphaz is right that God loves righteousness and hates wickedness (38:12–15; 40:8–14), but he has taken too narrow a view of what it means for God to exercise moral government over the universe. God is greater and the world is more complex than to operate on observable, predictable, 'tit for tat' principles of retributive justice.101 Bildad is right that God 'sees the end from the beginning', that his ordinances are unshakeable (38:8–11) and that the universe is ordered and demarcated according to his righteous decrees (38:4–5, 33). However, he has underestimated God's loving concern for the smallest of his creatures (38:41) and by implication the high esteem placed upon mankind as his image-bearers.102 Zophar is right that God's wisdom extends to the extremities of creation and is beyond man's grasp (38:16–18), but in his desire to uphold the transcendence of the divine, he has effectively reduced God to a set of abstract principles and conceived of fellowship with God as some sort of esoteric experience rather than the dynamic relationship with a loving, active, speaking Creator that Yahweh's speeches show it to be.103
Significantly, God's self-disclosure and accompanying 'cosmic tour' do not reveal a utopian theocracy in which evil is summarily expunged as soon as it appears. Herein lies the strongest refutation of the friends' shared dogma of divine retribution,104 for the natural world, elegant and splendid as it is, still includes elements of predation and savagery (39:26–30).105 The extensive treatment in Yahweh's speeches of the sinister Behemoth and Leviathan, who are subdued but not as yet destroyed (38:8–11; 40:15–41:34), alludes to the ongoing spiritual realities of death and evil that pervade the created order106 and such as characterised the events of the heavenly courtroom in the book's prologue.107 In their ignorance of these truths, the friends have erred in regarding evil as a purely human phenomenon. Consequently, they have mistakenly fixated on the constraint of wrong and exercise of retributive justice in the here and now.108 A corollary of this is that they could only ever hold out the hope of temporal, material blessing as the token of God's vindication.109 By encouraging Job to repent so as to restore his health and wealth, the friends simply lent weight to the Satan's argument that no man serves God for who he is but only for what he gives.110 Furthermore, they undermined Job's integrity by ignoring the fact that in all his complaints he never pleaded for physical and material restoration, being concerned rather for the restitution of his intimate relationship with God.111
Ultimately, the weight of Yahweh's speeches is such that they 'undermine the truth value of all theological statements and expose human ignorance'.112 As Job himself appears to express (40:3–4), to hear the Creator God speak in glorious self-revelation is in itself enough to silence the intellectual dialogues he and his friends have engaged in, and to re-orient their vision to God as the origin and giver of all wisdom. Nonetheless, it remains that even in the depths of his hardship, Job continually yearned to see and hear God, and hence now finds ultimate consolation in his manifestation and presence.113 Conversely, Eliphaz, Bildad, and Zophar spent this time presuming to speak authoritatively on God's behalf with apparently no desire to personally entreat him,114 and ultimately this renders even the more considered aspects of their discourse morally irredeemable.
5. Conclusion
It has been said of Job's comforters that their words are 'dangerous because they are nearly true'.115 Without doubt, each of Eliphaz's, Bildad's and Zophar's basic premises—moral justice, divine ordinance, inscrutable wisdom—provides a lens through which to view the grand sweep of creation and redemption, including the dynamics of good and evil, and it would be hasty to vilify their every utterance as repugnant to the greater truths of Scripture in which they find their place. However, when rigidly applied as narrow, isolated constructs, none of these paradigms is sufficient to capture the beautiful complexity and absolute integrity of God's sovereign ways as revealed at the end of the Joban drama. Moreover, according to God's own declaration, such ignorant and inflexible dogmas fundamentally dishonour his holy name by virtue of their misrepresentation of his character and workings in the world, not least when conveyed in the guise of comfort and consolation to the suffering believer.


text:
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Hilton to open high-rise hotel in Woking
The company has signed a management agreement with Bandstand Square Developments Limited (BSDL) to launch a 196-room property in the upcoming Victoria Square retail and residential development.
Hilton said the hotel would play an 'integral role' in the regeneration of Woking town centre when it opens in early 2021.
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"The new hotel will offer everything guests require for a relaxing and productive stay, while being located in a fast-growing town with a strong business base," said Cllr John Kingsbury, director of BSDL and leader of Woking Borough Council.
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text: This unusual specimen is a CLASSIC of Broken Hill, rar ein any specimen resembling anything aesthetic. This is one of the sharpest and prettiest (for the size) I have seen. The anglesites have been replaced by a brown, earthy cerussite (probably with limonite inclusions) but retain their 3-dimensional chisel-shaped form. Secondary cerussite later grew upon the earlier layer which adds a bit of sparkle and color contrast


text: The other day was Christmas, yay! I got a video iPod and I couldn't be happier. I also got a dart board with high quality accessories. I got a sweatshirt, two shirts (thanks to ThinkGeek.com), some funnyTeeth things, a blanket and some speakers the can be used for any thing that uses ear/headphones. I am very greatfull and I thank all to those who have participated in the festivities of the holidays.


text:
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By: Cobb, J. H.
Price: $262.00
Publisher: Boston: Carter, Hendee and Babcock, 1831.: 1831
Seller ID: nm 2358
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68p. 3 plates: 2 hand colored of mulberry leaves & of the development of the silk worm. third plate shows machinery for silk making. Paper covered boards, cloth spine. Water spots on front, foxing. Near Fine copy View more info
By: Cobb, J. H.
Price: $95.00
Publisher: Boston: Carter, Hendee and Babcock, 1831.: 1831
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68p. 3 plates: 2 hand colored of mulberry leaves & of the development of the silk worm. third plate shows machinery for silk making. Paper covered boards, cloth spine missing, back board present but separated. Paper on boards is comming up in places. Foxing. Fair copy View more info
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Publisher: University of Chicago, 1996.: 1996
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By: Mercer, Henry.
Price: $25.00
Publisher: Bucks County Historical Society, 1960.: 1960
Seller ID: nm 4270
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3d ed. Reprint of 1929. 331p. Photos of the tools. Chapters on Felling, splitting, and Sawing; Moving & Measuring, Holding & gripping, Shaping & fitting, Fastening & unfastening, Sharpening. Green cloth. heavy. Near Fine Copy View more info
Price: $65.00
Publisher: Philadelphia: Carey & Lea, 1832.: 1832
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276p. Line drawngs. Foxed. Brown cloth spine & stiff boards. Ex.lib. number inked on spine. Splitting oat top of both side of the spine, about 1 inch. Spine sunned. Good copy View more info
By: Sotheby Parke Bernet & Co.
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Publisher: Sotheby Parke Bernet & Co., 1974.: 1974
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Publisher: Sotheby Parke Bernet & Co., 1979.: 1979
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By: Pullein, Samuel.
Price: $1,200.00
Publisher: London: Millar, 1758.: 1758
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299p. Frontispiece. four parts: "I. On the raising and planting of mulberry trees. II. On hatching and rearing the silkworms. III. On obtaining their silk, and breed. IV. On reeling their silk-pods." The two plates (one being the frontispiece) show various machinery and tools for, and stages of, the production of silk. Original leather. Professsional repairs to cover. Binding still tender. Pages OK. In New professionally made clam shell box, light bown cloth the red leather title in spine. Very Good copy. View more info
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Publisher: Northampton: Butler, 1839.: 1839
Edition: First Edition
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156p. Folding frontispiece. Including chapters on the selection of and the proper conditions for growing mulberry trees, raising worms, reeling the silk, and the economics of silk culture. Whitmarsh sought to convince American farmers of the ease and profitability of silk-growing. He was convinced that American silk was of better quality and would therefore be in greater demand despite its higher price. The author's plan even included instructing the poor in American cities in silk culture as a means of eradicating unemployment. Original Embossed green coth with gilt tile. Spine sunned. Paper ... View more info
By: Day, John .
Price: $50.00
Publisher: St Martin's, 1980.: 1980
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By: Stuart, Robert.
Price: $300.00
Publisher: London: 1829.: 1829
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By: Field, Henry.
Price: $47.00
Publisher: NY: Scribner, 1866.: 1866
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364p. Green cloth. Ex lib. label on spine. Splitting along back, top of spine chipped. Corners worn. Binding broken otherwise Fair Copy. View more info
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Publisher: GPO/ Museum of History & Technology, 1965.: 1965
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By: Bill Carter; Merri Sue Carter
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Publisher: Naval Inst Pr: 2002
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Publisher: GPO / Museum of History & Technology, 1965.: 1965
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By: Nicholson, John.
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Publisher: Philadelphia, Desilver, 1831.: 1831
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By: Citizen of Mansfield Conn.
Price: $200.00
Publisher: Hartford: Gurdon Robins, 1939.: 1939
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82p. illustrated. "Mansfield Domestic Silk-Grower's Manual". Yellow printed boards with green cloth spine. End papers foxed. Some foxing inside. Very Good copy View more info
By: Posselt, E. A.
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Publisher: Posselt, 1898: 1898
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By: Long, Elen Call.
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Publisher: Philadelphia: Jos. Glover, 1884.: 1884
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Publisher: Yale Univ., 1970.: 1970
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Publisher: Washington: Peter Force, 1838.: 1838
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Translated from the Chinese via a French translation. 198p. 10 b/w plates showing Chinese methods & equipment. Original Green cloth. Paper spine title lable chipped. Top & Bottom of spine worn. Corners worn. Lightly foxed end papers. Very Good copy View more info
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Publisher: Norton, 1984: 1984
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