text:
In the New Testament we find clear and repeated instructions for believers to
relate to one another with humility, respect, mutual submission, and an attitude of
servanthood. We are to treat one another as we ourselves would like to be treated; we
ought not concern ourselves with getting and holding onto positions of status and
authority (Matt. 7:12; 20:25-28; 23:8-12; Mark 10:42-45; Luke 22:25-27; Rom. 12:3,10;
Eph. 5:21; Phil. 2:3-5; 1 Peter 3:8). God shows no favoritism for one group of people
over another; therefore, believers ought not engage in preferential treatment (Acts 10:34-
35; Rom. 2:11; James 2:1-9).
Believers are filled with the Holy Spirit and gifted in prophetic ministry without
respect to age, gender or social status (Joel 2:28-29; Acts 2:17-18). Whenever a believer
has received a ministry gift from the Holy Spirit, that person should use that gift (Rom.
12:3-8; 1 Peter 4:10-11). Every believer has the responsibility to exercise his or her
ministry gifts, and no believer has biblical warrant to deny or restrict other believers'
Christlike use of their gifts in ministry.
There are numerous accounts in the Bible of women who were called and
blessed by God in ministries that entailed teaching and leading both women and men (see
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chapter eight in Good News for Women and chapter six in Discovering Biblical Equality).
If God had, in fact, decreed these ministries to be inherently &8220;masculine" and thus
unsuitable for women, there would not be any such women in the Bible. God would not
call, anoint, and bless a woman in a ministry that God has denied to women in principle.
Thus one cannot interpret 1 Timothy 2:12 "I do not permit a woman to teach or have
authority over a man" at face value without qualification or contextualization, because to
do so would be to contradict the many biblical texts where women are teaching and/or
leading men with the evident blessing of both God and man. Moreover, it is highly
significant that both women and men were prophets. Deborah and Huldah were especially
notable female prophets in ancient Israel. The ministry of prophecy—especially in the
Old Testament—involved the very functions that gender traditionalists claim are
permanently off-limits for women: discerning and authoritatively proclaiming the will of
God for other believers, and speaking the word of God to others as a representative of
God whom God has given the authority to so speak.
Scripture teaches that man and woman are created equally in God's image (Gen.
1:26-27; 5:1-2). God is not to be represented as either male or female (Deut. 4:16). All
believers—women as well as men—are to be conformed to the image of Christ (Rom.
8:29; 2 Cor. 3:18; 4:10-11; Gal. 4:19). Thus God is neither male nor female, and neither
gender images God any more or less or differently than the other. Gender as an
ontological category is attributable to human nature (and other species of created life),
but not to God's nature. Likewise, gender is attributable only to Christ's human nature,
not his divine nature. Spiritual authority is not grounded in maleness, nor are men better
representatives of God than women. Biblically, gender has no bearing on a person's
fitness to represent or speak for God.
In the new covenant in Christ there is no longer any distinction in spiritual
privilege or status between Jew and Gentile, slave and free, male and female (Gal. 3:26-
28). Husband and wife are equal heirs of God's gift of life (1 Peter 3:7). Every believer is
an adopted child of God, an heir of God and co-heir with Christ (Romans 8:15-17). Male
and female—without distinction—were both given authority over all the earth (Gen. 1:26-
28), and all believers are destined to rule together with Christ in the world to come (Dan.
7:18, 27; 1 Cor. 6:2-3; 2 Tim. 2:12; Rev. 2:26-27; 3:21; 5:10; 2:5). Thus there is no
socially or biologically based inequity in spiritual status or authority. Women and men
share equally in creational authority, personal agency and responsibility, and spiritual
rights and privileges. Every believer is a recipient of the Spirit's power and is called to
exercise authority in God's kingdom, both in this life and in the life to come. All
believers are equal inheritors of the rights of spiritual "sonship" (Eph. 1:5). Since we are
all equally heirs, of God, every believer has an equal right—and responsibility—to
represent the Father, and to hear from, obey, and stand directly accountable to God apart
from any merely human mediator.
All believers are priests unto God (1 Peter 2:5, 9; Rev. 1:6; 5:10), and all are
representatives of God to the church and the world (2 Cor. 5:20). There is only one
mediator between God and humans, our high priest Jesus Christ (1 Tim. 2:5). With Christ
as high priest, every believer can come directly before God in prayer and worship (Heb.
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4:14-16; 13:15-16). Every believer has been given the priestly ministry of representing
Christ to the world and the church, and of ministering to, hearing from, and standing
accountable directly to God. Thus no believer has been given the ministry of mediating
another believer's relationship with God; this ministry belongs to Christ alone.
There is no biblical warrant for the doctrine that men have a spiritual authority
denied to women, which gives men the right and the responsibility to make the final
determination of what God's word means and what God's will is for the women who are
under their authority. To add to the priesthood of all believers and the high priesthood of
Christ another priesthood—a priesthood of Christian manhood—is to presume upon the
unique mediatorial ministry of Christ by having men supplement or imitate the priestly
ministry that is rightly Christ's alone. It also detracts from the priestly ministry of all
believers by curtailing the opportunity of female believers to represent Christ to others, to
minister in the church, and to hear from and obey God's word and will according to their
own Spirit-led understanding.
Although additional biblical texts and biblically-based principles could be cited,
those discussed above demonstrate sufficiently the biblical basis of gender equality, and
leave no place for the doctrine that Christian men have been given a unique spiritual
prerogative to represent God, determine God's will, interpret God's word, and stand
accountable to God for the women under their authority. Such a fundamental inequity in
spiritual status and service not only violates the biblical principles discussed above, but
also goes far beyond what is actually stated in the biblical proof texts used to support this
Galatians 3:26-28
26 So in Christ Jesus you are all children of God through faith, 27 for all of you
who were baptized into Christ have clothed yourselves with Christ. 28 There is neither
Jew nor Gentile, neither slave nor free, neither male nor female, for you are all one in
Christ Jesus.
Of the many texts that support biblical equality, Galatians 3:26-28 deserves
particular attention. Traditionalists claim this text states only that men and women are
equally saved; thus it has no bearing at all on functional differences between men and
women. But the context here has to do with the changes wrought by the replacement of
the old covenant with the new covenant. It would have been superfluous and redundant
for Paul to have said merely that women and men, slave and free, Gentile and Jew are
now equally saved under the new covenant, when the fact was that salvation was
available to members of all these groups under the old covenant, as well.
The point of this text is that something has changed with the coming of the new
covenant. What is this change? Under the old covenant, free Jewish men were granted a
number of religious privileges that women, slaves, and Gentiles were denied; for
example, only men received the sign of the covenant, i.e., circumcision, and the
priesthood was reserved for male descendants of Aaron. It is precisely this old-covenant
inequality in religious status that has been rendered obsolete in the new covenant. Now,
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all are one body in Christ. Male circumcision has been replaced with baptism, and the
priesthood of all believers has no gender (or ethnic) restrictions.
The idea of a religious pecking order along lines of race, class, or gender is alien
to the new creation in Christ. No particular ethnic, sexual, or social class of believers has
the intrinsic right to exercise spiritual authority over or assume spiritual responsibility for
believers outside the privileged class. All are equal members and full participants of the
religious community. Anyone can enter the Holy of Holies and minister before the Lord
as a priest. Free Jewish male believers no longer have cause to recite the ancient Jewish
prayer in which they gave thanks to God that they were not born a slave, a Gentile, or a
woman. The Christian community is rid of the religious restrictions that were placed on
non-free, non-Jewish, non-male believers under Old Testament law. This is the difference
grace has wrought. (See chapter ten in Discovering Biblical Equality and chapter one in
Good News for Women.)
The traditionalist interpretation of Galatians 3:28 not only trivializes Paul's
words here, but also relies heavily on the supposition that woman's subordination is only
a "difference" in "role" or "function" and is thus compatible with woman's equality in
"being." The spiritual equality set forth in Galatians 3:28 is then classified as equality in
"being" only, and so is deemed irrelevant to gender-based distinctions in "function" or
"role." But careful scrutiny of this equal being/unequal role construct shows it to be
logically incoherent; thus it fails to reconcile woman's subordination with the biblical
truth of woman's equality. Rather woman's spiritual and ontological equality with man
rules out the sort of subordination prescribed by gender traditionalists.
Because woman's subordination is deemed intrinsic to God's original creation
design, and is necessary, permanent, and grounded in woman's unalterable ontology, it
cannot be merely a "role" that has no bearing on "being." On the contrary, if female
subordination is, in fact, divinely mandated and justified for all women for all time, then
it logically entails women's fundamental inferiority in being and not merely in function.
Yet we know from Scripture that man and woman are created equal in being. Thus
woman's subordination is contradicted by woman's equality. It is not logically possible
for woman to be essentially equal to man, yet universally subordinate to man on the basis
of an essential attribute (i.e., femaleness). And it won't do to insist that even if it's not
logical it must be true because the Bible says so. Not even God can make a logical
contradiction true; and if it can't be true, then it can't be biblical. (See my chapter
eighteen in Discovering Biblical Equality, and chapters two and three in Good News for
Gender traditionalists point to several biblical texts in support of their belief that
God's Word requires women to be subordinate to male authority as a matter of spiritual
principle. I have found that the proof texts for gender hierarchy fall into basically three
1) Those texts that speak of women's submission as one aspect of the mutual
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submission that should exist between equals in Christ: Eph. 5:21-24 and, by extension,
Col. 3:18, which is part of an abbreviated version of the household codes that are set forth
in Ephesians 5 and 6.
2) Those texts that speak of a social or cultural subordination that follows from
what women were able and expected to do in the cultures of that time: 1 Peter 3:1-6,
Titus 2:5, 1 Cor. 14:34-35, and perhaps 1 Tim. 2:11-15. The 1 Timothy 2 text belongs in
this category only if authentein in 1 Tim. 2:12 means official, sanctioned authority, and
Paul's prohibition is, therefore, primarily a response to the fact that women in ancient
Greco-Roman culture were not socially accepted as public teachers, and were less
educated in the Scriptures and so more likely to teach error. However, if authentein is
more accurately translated otherwise, then this text belongs in the next category below.
3) Those texts that do not deal with women's submission to men at all: 1 Tim.
3:1-12, which sets forth behavioral criteria for married men who are elders or deacons; 1
Cor. 11:3-16, which deals with issues of sexuality and social propriety, not authority and
submission; Genesis 1-2, which presents a picture of Edenic harmony between woman
and man, with no evidence of a hierarchy of authority between them; and perhaps also 1
Tim. 2:11-15, where Paul is probably not talking about women's subordination—either
cultural or spiritual—but is rather exhorting the Ephesian women not to fall into Eve's sin
of leading "a man" into theological error through false teaching. See discussion of this
text below. (The Genesis text is not discussed in this essay. Please see chapter five in
Good News for Women and chapter four in Discovering Biblical Equality.)
Thus not all of the traditionalist proof texts actually have to do with women's
submission. Moreover, when women were exhorted to be submissive in the New
Testament, it was not a creationally-ordained spiritual subordination (as per traditionalist
teaching today). Rather, it was a culturally based guideline for responsible Christian
conduct, given the authority structures of the time. Gender traditionalists today go far
beyond the actual scope of the biblical texts in their efforts to render women's submission
universal and unilateral, and spiritual as well as cultural.
The distinction between cultural subordination and spiritual subordination is
critical to a proper understanding of the biblical texts. The case for evangelical patriarchy
rests on the assumption that if Scripture affirms woman's cultural subordination (in the
context of patriarchal social structures), then it also affirms woman's spiritual
subordination (as a universal, creational principle). But the one is not entailed by the
other. For example, in North America women currently enjoy cultural equality for the
most part—except in many evangelical churches, where women are placed in a position
of spiritual subordination. In New Testament times, by contrast, women were culturally
subordinate; but within the church, female believers enjoyed spiritual equality with male
The cultural subordination of women was part and parcel of the patriarchal
societies of biblical times. Women were thus expected, even legally required, to occupy a
largely subordinate status with respect to social functions such as public leadership and
teaching, property inheritance and ownership, and household governance. The New
Testament epistles exhorted believers to comply with the cultural customs of the day, to
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the extent that compliance would not require disobedience to Gods commands.
In evangelical patriarchy today, woman's spiritual subordination is based on the
belief that authority has been given to man and denied to woman by God at creation. The
man's authority is thus seen as both ordained by God and representative of God. A man is
authorized by God to speak for God in his marriage, and the wife who disobeys her
husband rebels against God's order (with the caveat that a wife is not obligated to follow
her husband into blatant sin). Moreover, the husband's authority to mediate God's Word
and will to his wife necessarily applies to all spheres of life. If a wife is to be obedient to
God in all things, she must obey her husband in all things. For this is how God created
and designed man and woman to relate to each other. Likewise, in areas outside the
marriage relationship—church life, general social interaction—this God-ordained,
creational principle is perpetually and universally applicable, such that deviation from
this pattern constitutes rebellion against the created nature of humans as God made them
to be.
Note that this spiritual subordination is of an entirely different order from
cultural subordination, which is based in and enforced by civil law or patriarchal social
customs. Such spiritual subordination is also quite alien to a careful, conservative, and
theologically integrated reading of the whole of Scripture.
The New Testament texts that exhort women to comply with the cultural custom
of female submissiveness do not speak of the spiritual authority of male over female as a
timeless creational mandate. The account of the creation of male and female (Gen 1-2)
says nothing about the woman being designed and created to submit to the man's
authority; male rule enters the picture only as one of the sad consequences of human sin
(Gen 3:16). Rather, the New Testament submission texts speak of the biblical
principle—emphasized especially in Christ's teaching and the letters of Paul and
Peter—that all believers should be submissive to one another rather than seeking to rule
others, and should, as well, submit to the civil laws and cultural standards of the day to
the extent that they do not entail disobedience to God's law. Thus women in the New
Testament church, who were in many ways culturally and legally subordinate to men,
were instructed to comply with their social role in a manner that brings glory to God.
Yet in the body of Christ—regardless of the social structures of the
day#8212;there is to be a mutual sharing and edification as determined by the gifting and
calling of the Spirit. In Christ all believers have been given authority#8212;not the
authority to require the obedience of other believers, but the authority to do the works of
Christ as the body of Christ on the earth. (Would that the church enter into this task with
the energy and zeal that has been expended on the project of keeping women subordinate
to men!)
The traditionalist proof texts do not affirm a universal, creational principle of
female subordination to male authority, but rather set forth culturally-specific
applications of general moral principles such as civil obedience, social propriety,
respecting and submitting to other believers, and requiring those who teach or lead to be
morally and theologically equipped for the task. Because any biblical text is properly
interpreted only in light of the teaching of the entire Bible, and because the doctrine of a
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universal hierarchy of male spiritual authority contradicts the biblical teaching of the
equality of all persons before God, an egalitarian interpretation of these texts is the more
reasonable and responsible alternative.
James states that we are saved not by faith alone but also by works (James
2:24). Yet evangelicals do not take these words at their face-value meaning, in isolation
from the teaching of the whole of Scripture. Even so, the traditionalist proof texts should
be interpreted in a way that does not violate the overarching biblical truth of the spiritual
equality of all persons before God and within the body of Christ. The remainder of this
essay will address the New Testament proof texts in turn.
1 Timothy 2:11-15
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seems unlikely that he means no woman may ever exercise her authority as a believer in
the Lord to instruct a man in spiritual matters. For one thing, women did just that
throughout Scripture. For another, exousia is the usual Greek term designating ordinary
authority to perform a legitimate function. The term authentein occurs nowhere else in
the New Testament, and Paul's inspired decision to use that word here strongly suggests a
particular meaning not conveyed by exousia. Plausible meanings of authentein based on
usage around the time of Paul include usurping authority, dominating, prevailing upon, or
instigating harm of some sort. How, then, ought we to understand Paul's intended
meaning in these few verses?
We know from 1 Timothy 5:11-15 and 2 Timothy 3:6-7 that false teachers in
the Ephesian church were deceiving many of the women into believing a twisted
understanding of God's word, and that some of the women may have been teaching this
false doctrine to the men (or, at least, there was imminent danger of this occurring).
When Paul looks at this situation, he sees a potential replay of the story of Adam and Eve
and their fall into sin (1 Tim. 2:13-14). Eve submitted to satanic instruction concerning
God's word and then prevailed upon Adam to go along with the false view of God's word
that she had learned from the serpent. So Paul does not want a woman to do what the first
woman had done: namely, to lead a man to accept and act upon false teaching regarding
God's word.
Therefore, the theological principle governing this text is not woman's
subordinate place in the spiritual order of things, but the universally applicable moral
precept that one must not deceive or be deceived but rather submit to instruction in the
truth. To whatever extent Paul may have been denying women opportunity to serve as
teachers and leaders in 1 Timothy 2:11-15, it is most reasonably regarded as a temporary
measure designed to deal with the challenges of a particular situation. (For more on this
text, see my website article, "Leading Him Up the Garden Path," and chapter twelve in
Discovering Biblical Equality.)
Ephesians 5:21-33
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one of you also must love his wife as he loves himself, and the wife must respect her
Because of this text's cultural setting and its placement in the biblical passage as
part of the household codes, we know that Paul is mindful of the civil and social authority
that the householder/husband had over the members of his household. Yet it is also
evident that, compared to the usual instructions for households in ancient cultures, Paul's
exhortation to husbands to love their wives self-sacrificially was quite radical, while his
instruction regarding wives' submission was rather watered down.
Greco-Roman women were expected to obey their husbands. But while Paul
tells slaves and children to "obey," his word to wives is simply to "submit." Paul and
other New Testament writers consistently advise believers to conform to those cultural
customs that do not go against God's will. So, he tells wives to submit, because
submission is a general virtue appropriate for all Christians (vs. 21). As for the civil and
social authority that husbands had on account of the patriarchal culture of the time, it is
significant that Paul's instructions include no direct authorization for men to rule their
wives. There is implicit acknowledgment of the husband's cultural authority, but no
authorization of such—only the clarion call to love and give and serve as Christ has done.
Paul's intent in this passage is to demonstrate by analogy with Christ and the
church how the husband and wife in this patriarchal setting could have a marriage that, in
its practice of Christlike love and submission, would go beyond what was merely
culturally and legally required, and thus become a relationship of mutuality, a knitting
together as one flesh, one body, with the more socially powerful member, the "head,"
serving as provider of resources for the life and well-being of the wife. This is the
transcultural, theologically grounded message—a homily forever relevant for any
culture—that Paul inserts into a discussion of social structures, so that believers might be
enabled to love and live in imitation of Christ whatever the structures of the day might be.
Notice, however, that none of this, either then or now, entails the husband's
divine right to exercise spiritual authority over his wife. In verses 25-30, Paul explains
quite clearly the spiritual significance of his analogy between the head-body relationship
of Christ and church, and the head-body relationship of husband and wife. He says
nothing about spiritual authority. In fact, Paul's only concern with authority in this text
has to do with conforming in a Christlike manner to the authority structures in the culture
of his day. To say Paul is here authorizing the man's spiritual authority over the wife as
an eternal mandate grounded in Christ's spiritual authority over the church is to put
words in Paul's mouth and to go against what he and the other New Testament writers
say about all believers in God's kingdom standing on equal ground before God, equally
created and recreated in his image, and equally members of God's holy priesthood.
But what about Paul's referring to the husband as the "head" of the wife?
Doesn't this theologically ground "male headship" in the relationship of Christ to the
church? If it does, then in whatever sense Paul means to say Christ ministers to the
church as head of the Body, so also Paul enjoins husbands to minister to their wives. So
how does Paul say men should imitate Christ in their ministry to their wives?
As even gender traditionalists readily perceive, Paul did not mean to say that the
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husband is like Christ in redeeming his wife from her sins, for this would contradict
biblical teaching elsewhere. Yet neither did Paul mean that the husband has a priestly
authority to represent God to the wife as Christ represents God to the church, for this
contradicts biblical teaching that Christ is the one mediator between God and humans (1
Tim. 2:5, see also Mt, 11:27; Jn. 14:6). There can be no sub-mediators in the new
covenant in Christ.
What Paul was saying by means of this analogy is evident from his description
of the husband's Christlike ministry of life-giving, self-giving love for his wife (Eph.
5:25-30). As Christ loves, nurtures, provides for and sacrifices his own life and special
(divine) prerogatives for the church, so should the husband for his wife. Similarly, as the
church submits to the ministry of Christ (and as believers submit to one another, v. 21),
so should the wife to her husband.
Despite the fact that Paul states fairly clearly just how the husband is to be
"head" of the wife as Christ is "head" of the church, many in recent years have insisted
that the metaphorical meaning of "head" is always "ruler" or "authority," whatever other
incidental connotations it may have. Therefore, it is claimed, Paul's teaching in this
passage is not only about the husband loving and caring for the wife as Christ does the
church, but is also about the husband having spiritual authority over the wife as Christ
has over the church. Yet, as always, the key to understanding the inspired meaning of a
biblical text must be in the biblical author's intended meaning. In saying that the husband
is "head" of the wife, did Paul mean that the husband possesses the divine right to
exercise authoritative spiritual governance of the wife?
Paul uses "head" as a metaphor in seven New Testament texts, six of which are
found in Ephesians and Colossians. In these companion letters, Paul speaks of Christ as
the head of the church, which is his body, in Eph. 4:15-16 and 5:23, and in Col. 1:18 and
2:19. Of these four texts, three speak of the "head" as a provider of life—saving,
sustaining, nurturing and supplying resources for the "body." In Colossians 1:18 Paul
simply states that Christ is head of the body, the church, before going on to elaborate
different meanings of the metaphor in chapter two. Paul also speaks of Christ as head
over "every power and authority" in Col. 2:10 and as head over "everything" in Eph.
1:22. Here the metaphorical meaning of "head" is, indeed, rule and dominion. But notice
that Christ's authority as "head" is never presented as being over the church; rather
Christ is head over all the powers and authorities for the sake of the church (see Eph.
1:22). In 1 Corinthians 11:3, Paul employs yet another metaphorical meaning for "head,"
where it is used apart from the head-body relationship (see section below; for more on
Paul's use of the "head" metaphor, see chapter eight in Discovering Biblical Equality.)
We can conclude from this overview of Pauline usage of the "head" metaphor
that Paul intends the metaphorical head-body relationship of Christ and the church to be
understood as a relationship whereby the head supplies resources necessary for the life
and growth of the body. Although Christ certainly has spiritual authority over his church,
Paul never uses "head" to speak of Christ's authority over the church. Rather, for Paul,
Christ's authority as "head" is over all things for the church.
Given that Paul does not mean "spiritual authority over" when he refers to
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Christ as "head" of his body, the church, it would seem rather tendentious to insist that in
Ephesians 5:23-30 Paul is speaking of Christ's spiritual authority over the church—and,
therefore, the husband's spiritual authority over the wife. No, the natural reading of this
text is that Paul means exactly what he says when he likens the husband's ministry as
"head" of the wife to that of our Savior's sacrificial, life-giving service to his body, the
church. There is no call to impose on this text other metaphorical meanings of "head"
from non-Pauline, extrabiblical sources.
But what about Paul's command to the wife? Doesn't her submission to the
husband entail his authority over her? In Ephesians 5:22, the submission of wives to
husbands is presented as an aspect of the mutual submission to which all believers are
called in the preceding verse. In the Greek text, the verb "submit" is not repeated in verse
22, but is borrowed from verse 21. The submission of wives to their husbands is one
expression of the attitude of submission that all believers are to have toward one another.
Just as the church is dependent on Christ for its spiritual resources, so the wife must
submit to the ministry of her husband's love if she is to benefit from his life-giving
provision for her. But the wife's submission is clearly not unidirectional; the husband
also practices submission as he obeys the command to "give himself up for her," laying
down his own needs, rights, and desires for her sake.
1 Corinthians 11:3-16
3 But I want you to realize that the head of every man is Christ, and the head of
the woman is man, and the head of Christ is God. 4 Every man who prays or prophesies
with his head covered dishonors his head. 5 But every woman who prays or prophesies
with her head uncovered dishonors her head—it is the same as having her head shaved. 6
For if a woman does not cover her head, she might as well have her hair cut off; but if it
is a disgrace for a woman to have her hair cut off or her head shaved, then she should
cover her head. 7 A man ought not to cover his head, since he is the image and glory of
God; but woman is the glory of man. 8 For man did not come from woman, but woman
from man; 9 neither was man created for woman, but woman for man. 10 It is for this
reason that a woman ought to have authority over her own head, because of the angels. 11
Nevertheless, in the Lord woman is not independent of man, nor is man independent of
woman. 12 For as woman came from man, so also man is born of woman. But everything
comes from God.
13 Judge for yourselves: Is it proper for a woman to pray to God with her head
uncovered? 14 Does not the very nature of things teach you that if a man has long hair, it
is a disgrace to him, 15 but that if a woman has long hair, it is her glory? For long hair is
given to her as a covering. 16 If anyone wants to be contentious about this, we have no
other practice—nor do the churches of God.
The metaphorical meaning for "head" in this passage seems to be that of
"source" or "origin"—an interpretation first advanced by Cyril of Alexandria in the fifth
century. This meaning still appears in modern English (we sometimes speak of the head
of a river), though it was more common in ancient Greek.
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The "head" relationships in 1 Corinthians 11:3 are listed in chronological order
of origin. First, man originated from Christ, by whom all things were created (John 1:3;
Col. 1:16). Then, woman came from man, according to Genesis 2:21-22. And in the
incarnation Christ came from God the Father (John 1:1,14; 8:14,42). Thus for each of the
three pairs, the first member serves as the source, or ground of being, for the second
We see in verses 8 and 12, where Paul speaks of the man as having come from
the woman, that the concept of the man as the woman's source is integral to this passage,
serving as an important line of Paul's argument. On the other hand, there is nothing in
this passage about authority, except for the reference in verse 10 to the woman's own
authority over her own head. Contrary to common misperception and mistranslation, this
verse does not refer to the husband's authority over his wife.
Paul's intention in this text is to persuade Christian women in Corinth to wear a
head covering during public worship. It was shameful, in some cultural sense, for a
woman to appear in public unveiled, and this shame reflected on her husband. Thus Paul
is probably arguing that although women believers have the right, in principle, to leave
their heads uncovered (vs. 10), they should respect the convention of the day and wear a
head covering during public worship; thereby a woman shows honor to her husband (her
"head"). The principle behind Paul's exhortation is that women ought not distract other
worshipers by their inappropriate attire, nor should they discard the head covering that
served as a cultural marker of respectable womanhood. Thus the point of the text has to
do with gender distinctions and social propriety, not authority and submission.
The statement that woman is man's glory because she was created from man
and for man (vs.7-9) is often taken to refer to woman's supposedly subordinate status
with respect to man. Yet it makes more sense to interpret this statement in light of Paul's
overall argument in the passage: Because woman originally came from man (which
makes man her "head"), she is, in a sense, a reflection of him. She is man's glory and so
should dress and act in a way that honors and reflects well on her husband. As Gordon
Fee puts it in his commentary on 1 Corinthians, woman "is man's glory because she came
from man and was created for him. She is not thereby subordinate to him, but necessary
for him. She exists to his honor as the one who having come from man is the one
companion suitable to him, so that he might be complete and that together they might
form humanity." (See also chapter eight in Discovering Biblical Equality.)
1 Corinthians 14:34-35
34 Women should remain silent in the churches. They are not allowed to speak,
but must be in submission, as the law says. 35 If they want to inquire about something,
they should ask their own husbands at home; for it is disgraceful for a woman to speak in
the church.
Although traditionalists agree that this is a transcultural command, they disagree
as to the type of silence that is being imposed on women here. The uncertainty follows
from the fact that a face-value reading of this text silences women absolutely and without
page 12 of 16
exception, thereby contradicting Paul's words just three chapters earlier in 1 Corinthians
11:5, as well as the emphasis in the whole of chapter 14 on the participation of all the
believers in the worship service. So the apparently literal meaning of 1 Corinthians 14:34-
35 must be qualified and modified somehow.
When this text is interpreted according to its textual and cultural context, rather
than according to traditional interpretations of other texts, it appears that the silence to
which women are admonished in verse 34 and the speaking that is considered disgraceful
for a woman in verse 35 probably refer to interrupting the message with irrelevant
questions. Not only were women less likely than men to be educated in the Scriptures,
but it was also deemed inappropriate for a person to ask questions that betrayed much
ignorance. Another relevant cultural factor is that it was often considered shameful for
women to speak publicly or to speak to men who were not members of their family.
In any case, the solution Paul prescribes is for the women to have their
questions answered after the church service by their husbands—who presumably would
be more knowledgeable in the Scriptures than their wives. The transcultural principle
behind Paul's words is not the permanent silencing and subordinating of women in the
church, but the curtailing of practices that disrupt the flow and order of the public
assembly of believers (a salient theme in 1 Cor 14: 26-40).
The reference to "the law" here does not prove that this is a universal command;
for one thing, Old Testament law nowhere commands women to be silent or subordinate.
Perhaps Paul is referring to Jewish law as representative of culturally appropriate
behavior, which he frequently urges Christians not to disregard. At any rate, the point of
the text has to do with maintaining order and propriety, not subjugating women as a
matter of principle.
It should also be noted that solid textual evidence exists to make the case that
these two verses were not in the original Pauline manuscript, but were later scribal
interpolations (see, especially, Gordon Fee on this). If this is the case, then, of course,
these verses are not part of the inspired text and their meaning is of no consequence to the
question of women's properly biblical place in the church.
1 Peter 3:1-7
1 Wives, in the same way submit yourselves to your own husbands so that, if
any of them do not believe the word, they may be won over without words by the
behavior of their wives, 2 when they see the purity and reverence of your lives. 3 Your
beauty should not come from outward adornment, such as elaborate hairstyles and the
wearing of gold jewelry and fine clothes. 4 Rather, it should be that of your inner self, the
unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. 5 For
this is the way the holy women of the past who put their hope in God used to adorn
themselves. They submitted themselves to their own husbands, 6 like Sarah, who obeyed
Abraham and called him her lord. You are her daughters if you do what is right and do
not give way to fear. 7 Husbands, in the same way be considerate as you live with your
wives, and treat them with respect as the weaker partner and as heirs with you of the
page 13 of 16
gracious gift of life, so that nothing will hinder your prayers.
The basic principle that Peter is applying in his discussion of the submission of
everyone to the ruling authorities, slaves to masters, and wives to husbands (2:13-3:7) is
that Christians are to behave in a socially irreproachable manner for the sake of being a
good witness in a culture hostile to Christianity (see 2:12). This includes submitting to
the authority structures in place at that time.
In ancient Greco-Roman society, it was a woman's cultural duty and legal
obligation to be obedient to her husband. She was subject to him, and was not expected to
make decisions on her own. This created a problem for the woman who rejected her
husband's pagan gods in favor of Jesus Christ. In doing this she was being insubordinate.
So Peter urges such women to be submissive to their husbands in other areas of life, so
that they might be a good Christian witness both to their husbands and to society at large.
Athough the primary emphasis of the traditionalist teaching today is the wife's
submission to her husband's spiritual authority, nothing in the New Testament demands
such an interpretation, and we can be certain this is not what Peter has in mind here.
Believing wives of unsaved husbands (to whom Peter addresses his advice) are not in
submission to their husbands' authority in spiritual matters. Yet the apostle commends
the Christian women who have refused to submit to their husbands' false religious
beliefs, while urging these women to comply with the social roles of the day.
Gender traditionalists believe that the basic principle behind Peter's command
to wives to submit to their husbands is not simply that believers should submit to those in
authority, but that husbands ought to be in authority over their wives. In other words,
Peter meant to say that the social institution of patriarchy (male rule) is God's law, not
just Roman law. But if this be so, then the same principle must also govern the
immediately preceding text, where slaves are commanded to submit to their masters
(2:18-25). This text, as well, must be seen as not ony requiring the obedience of the slave
to the master's authority, but also as giving divine authorization for the social institution
of slavery. Butm of course, there is no moral or theological justification for believing
Scripture so authorizes slavery. Neither do we have biblical basis to conclude that Peter
means to authorize patriarchy as the law of God as well as the law of the land.
Peter ends this passage by exhorting believing husbands to treat their wives with
consideration and respect, because women's socially weaker position makes them
dependent on their husbands for their welfare, and (even more importantly) because
women and men are spiritual heirs together, equal inheritors of God's gracious gift of
life. Here Peter goes beyond the limitations of his culture and proclaims the full religious
equality of women with men. Although social inequality remains, equal standing before
God and in the body of Christ is now the birthright of all who are in Christ Jesus.
Titus 2:3-5
3 Likewise, teach the older women to be reverent in the way they live, not to be
slanderers or addicted to much wine, but to teach what is good. 4 Then they can urge the
younger women to love their husbands and children, 5 to be self-controlled and pure, to
page 14 of 16
be busy at home, to be kind, and to be subject to their husbands, so that no one will
malign the word of God.
Contrary to those traditionalists who see in this text transcultural instruction that
a woman's place is always in the home, the governing principle behind Paul's words here
is that women should learn to be "self-controlled and pure," as opposed to being
busybodies who spend their time slandering others and getting drunk on wine (see similar
passage 1 Tim. 5:13-14). The present-day application of this principle is not that women
ought not pursue vocational work outside the home, but that women who are, for
example, addicted to television talk shows and soap operas should begin to use their time
and talents responsibly—whether their work is primarily in the home or outside it.
As in the 1 Peter text, women are exhorted to submit to the social expectations
of the day, so as not to "malign" the gospel before the watching world. However, we do
not need to re-create the cultures of ancient societies in order to lead lives consistent with
biblical teaching. We need, instead, to understand the general principles behind specific
biblical instructions, and then apply those principles appropriately to our own lives.
1 Timothy 3:1-12
page 15 of 16
The requirement that an elder or deacon be the husband of one wife could not
have applied to Paul himself (who was not married), and probably not to Timothy either.
If this list of behavioral guidelines for church leaders cannot be used to exclude
unmarried men from church leadership (lest Paul and Timothy be disqualified), then
neither can it be used as a biblical basis for excluding women.
Paul's commendation of a deacon named Phoebe (Romans 16:1-2) makes it
even clearer that when he stipulates in 1 Tim 3:12 that a deacon must be "the husband of
one wife," he does not intend this guideline to exclude women from serving as deacons.
Nor (by logical extension) should we conclude that when Paul says an elder should be
"the husband of one wife" he intends to exclude women from serving as elders.
Even if we were to say that Paul is here requiring all elders to be married men
with obedient children, we could not say that these requirements apply to positions of
spiritual authority in principle. Paul, after all, did not meet these standards—he was not a
family man with wife and children—yet he certainly had more spiritual authority than the
elders of local churches. In other words, if these guidelines serve as universal
prerequisites for authoritative ministries (as many traditionalists take to be the case), then
Paul is disqualifying himself from his own ministry. Therefore, the controlling principle
of this text cannot be the universal and transcultural restriction of ministerial leadership to
persons of a specified gender and social status. Rather, the point is simply that those who
are church leaders must meet certain moral and behavioral criteria.
This material is taken primarily from Good News for Women: A Biblical Picture
of Gender Equality, by Rebecca Merrill Groothuis, and secondarily from Discovering
Biblical Equality: Complementarity Without Hierarchy, ed. Ronald Pierce and Rebecca
Merrill Groothuis. Some of the material on 1 Timothy 2 is based on my website essay,
"Leading Him Up the Garden Path: Further Thoughts on 1 Timothy 2:15" (published in
Priscilla Papers, Spring 2002). Website: www.RebeccaMerrillGroothuis.com.
Scripture quotations are from the TNIV.
Rebecca Merrill Groothuis, a freelance writer and speaker, is the author of Good News
for Women and Women Caught in the Conflict, and an editor and contributor of
Discovering Biblical Equality.
Copyright ©2006 Rebecca Merrill Groothuis. All rights reserved. This article may be reproduced and
circulated only as "freeware," without charge. For all other uses, please contact Rebecca Merrill Groothuis
to request permission.
page 16 of 16


text:
HighWay 2 Change
Mark all (un-)played
Series home•Public Feed
Manage series 1606987
ByDiscovered by Player FM and our community — copyright is owned by the publisher, not Player FM, and audio streamed directly from their servers.
HighWay 2 Change ~ We talk Longevity through a Healthy Lifestyle: We are built for change, and we are all on our path of change! So first off it's #realtalk 'Real Life Stories' - for and with 'Real People'. No sissy crap, simply put it's how hard work get's it done, going from nothing to something, negative to positive. My mission is about self awareness through the mind-body-soul Trifecta ❤🙌👊 I aim to inspire that WANT for Change with my Music~ Motivation~ Mindset Cover art photo provided by Cara Fuller on Unsplash: https://unsplash.com/@caraventurera
473 episodes available. A new episode about every day averaging 12 mins duration .

subset: commoncrawl


text:
The sole provider of water and electricity in Koh Kong province's Khemerak Phumin town, LYP group, was demanding that all rental buildings install water meters at exorbitant rates for the region, residents said yesterday.
Building managers sent intervention papers to provincial governor Bun Leut on July 25 saying that LYP was demanding the purchase of a US$127 water meter, a "high expense for us".
Managers must also pay for the cost of the pipe and labour, so the total installation cost ranges from US$200 to $500.
Ruling party tycoon Senator Ly Yong Phat owns the LYP group, which has a monopoly on the region's energy supply.
"With my living experience in Phnom Penh, the landlord is required to have only one water network and one water parameter, regardless of the number of their rental rooms," building manager Sum Sorin, who owns six rental rooms, said.
Phaithoun Plamkesorn, governor of Khemarak Phumin town, said he had forwarded the letter to the provincial hall.
LYP could not be reached.
To contact the reporter on this story: Chhay Channyda at [email protected]


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text:
The ever increasing costs of Jewish education have been the focus of many articles recently including at least three in this newspaper just this past week. The unaffordable cost for many in our community of attaining a Jewish education is not a new phenomenon. The Talmud (Bava Batra 21a) explains that since the obligation to teach one's children is a parental duty, in the early years of our history "whoever did not have a (learned) father did not learn Torah". While to moderns this seems rather unbelievable, in the ancient world formal education was the property of the few. Apparently many Jews "learned" by societal osmosis witnessing the practices of their parents and the Jewish community around them. They, unlike Jews today, could be practicing Jews even if they were ignorant Jews.
Yet such a "system" was doomed to fail. The 1 st century high priest Yehoshua ben Gamla thus instituted universal free Jewish education, with the costs being borne by the community at large. This act which became the model for our contemporary public school system, where every child is guaranteed a free education, was simple, brilliant and the most important enactment in all of Jewish history. Without it there would in fact be no Jewish history.
The Talmud is assessing the importance of universal free Jewish education states simply "remember that man (he was apparently not learned himself) for good and his name is Yehoshua ben Gamla, for if not for him Torah would have been forgotten from Israel ". The Talmud states the obvious - and often it is the obvious that must be stated most - that if not for Yehoshua ben Gamla's decree mandating universal free Jewish education there would no Torah, no Judaism and no Jewish people. Jewish history would have ceased with the destruction of the Temple . Amazingly this decree was enacted a mere six years before that destruction when the Jewish community seemingly had much more serious issues - issues of physical survival to deal with. Yehoshuah ben Gamla , understood that there can be no greater threat to Jewish survival than ignorance.
Coupled with the successful plea of Yehoshua's contemporary, Rav Yochanan ben Zachai , to set up an academy of higher Jewish learning in the coastal city of Yavneh, rabbinic Judaism was able to survive and even thrive despite the destruction of Judaism's most beautiful and important building, the Temple. The many Jewish sects of the time were soon to fade into oblivion interesting only scholars of the second temple period. Had the Romans understood that Judaism can survive without the gleaming temples - but not without Jewish education - they might have spared the temple, concentrating their efforts on closing down Jewish schools.
While many believe that Jewish tuition fess should be treated as user fees to be paid by those who use the system, our tradition teaches otherwise. It is a tradition that the rest of the world has copied from us. Now it is time that we copy it back from them.
While our contemporary Jewish communities (outside of Israel), lack the power to tax its members, the unprecedented resources that exist within our community allow us, if the will is there, to guarantee "Birthright Education" to every Jewish child. It will take a concerted effort involving the entire community - nothing less will do when the future of Judaism is a stake. Study after study has shown that Jewish education and involvement in and a commitment to the Jewish community at large are intimately related.
The Talmud (Shabbat 119b) teaches that "the world continues to exist only because of children learning Torah". Are we up to the challenge of Jewish history?
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text:
Increased mortality in patients with delayed BP control after first diagnosis
The prognostic value of blood pressure control delay in newly diagnosed hypertensive patientsLiterature - Martın-Fernandez M, Vinyolesa E, Real J, et al. - J Hypertension 2018;36: published online ahead of print
Introduction and methods
Data from small sub-studies suggest that a delay in blood pressure (BP) management after initial diagnosis is associated with an increased cardiovascular (CV) risk. Evidence from studies specifically designed to study this relation is lacking to date [1-3].
In this retrospective cohort study, the effect of delayed BP control in patients with newly diagnosed hypertension on CV morbidity and mortality was evaluated in everyday clinical practice. Moreover, the time needed to reach good BP control in individuals >60 years with a recent diagnosis of hypertension was assessed, and the variables associated with delays were identified.
For this purpose, data from electronic clinical records were collected for 2007 until 2012, including patients with hypertension, who were not receiving antihypertensive medication and had no CV disease at baseline. A total of 18,721 patients were eligible for the analysis, with a mean age of 71.6 years, out of whom 57% were women. The main variables of interest were the time between diagnosis and control of BP (diagnostic-control time, D-C), defined as the first registered measurement of BP <140/90 mm Hg after diagnosis, as well as the appearance of the first CV event or all-cause death.
Main results
- The distribution of D-C times in tertiles was ≤29 days, 30–124 days, and ≥125 days. The median D-C time was 49 days (interquartile range: 21-232).
- Higher levels of BP, increased BMI, and male gender were independently associated with longer D-C times (≥125 days).
- During a mean follow-up period of 5.4 years, all-cause death occurred in 641 out of 6,426 patients in the first D-C time tertile (10.0%), in 615 our of 6,054 in the second tertile and in 751 out of 6,241 patients in the third D-C time tertile (12.0%; P<0.01 of third tertile vs first plus second tertiles).
- Male sex (HR: 0.55, 95%CI: 0.494-1.612 for women), age (HR: 1.11, 95%CI: 1.104-1.118), smoking (HR: 1.815, 95%CI: 1.512-2.178), diabetes mellitus (HR: 1.544, 95%CI: 1.355-1.760), and a D-C time of at least 125 (HR: 1.146, 95%CI: 1.028-1.278) were significantly and independently associated with all-cause mortality.
- Higher diastolic BP (HR: 0.993, 95%CI: 0.988-0.999) and hypercholesterolemia (HR:0.726, 95%CI: 0.629-0.838) were associated with lower all-cause mortality.
Delaying BP control in newly diagnosed patients with hypertension is independently associated with higher all-cause mortality. Such a delay is a modifiable risk factor, which should be taken into account in clinical practice. Moreover, this study showed that male sex, age, diabetes, smoking and lower DBP were independently associated with all-cause mortality.


text:
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3 Things I Found at EXHIBITOR2014
A few weeks ago I posted a blog called 3 Things I Want from EXHIBITOR2014. Well, the world conference and exhibition for trade show and corporate event marketers has come and gone, and boy…. was it a blast!
But, did I get from the conference everything I had hoped to? What were some of my findings? Read on below, and let's find out.
1. seeing "the next big thing"
EXHIBITOR2014 was definitely a melting pot of Next Big Things. Booths both big and small had brought their A-game, and I wasn't disappointed.
Here are a few photos from the show that drive home the point that presence and clear marketing message on the floor, interaction and engagement between show attendees and social media and new technology have a lasting impression. To check out all of the great photos GraphiColor took, visit our EXHIBITOR2014 photo album on Facebook, here.


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What Is Cbd Oil Secrets
Guarantee the tar is packed in and also makes a twist. Can result in disease if they land onto the epidermis or are inhaled.https://purekana.com/collections/cbd-vape-pens/ When it regards fees, you'll discover that commercially-produced peppermint essential oils (or another form of bottled oil that is essential ) are many costlier.
You may count on there to be much means of consuming ! You may discover your own means of coping together and what will work for one may not operate for a far more. For the first two or three decades, now my usage raised.
What Is Cbd Oil at a Glance
It may be hard and frightening to handle. CBD oil comes out of the hemp plant also it will not allow you to get high quality.
Socalled bud testing is truly a test for TCH. There is inch sort of cannabis oil. Considering that ethanol can be required as additive and a preservative in foods, it's seen as being a technique of extraction.
Effects change based on the direction you have the cannabis oil. No cancer has been present in virtually any way. Inflammation a part of your body reaction.
The issue is that marijuana has a tendency to improve your desire. Proponents of wellbeing cannabis say it's a organic and secure herb which will treat outward symptoms of disorder which range between cancer and AIDS to anxiety and sleeplessness. It is likewise an extraordinary alternative for pets while cannabis is beneficial for humans.
Most websites on the on-line offer cannabis petroleum for-sale nevertheless, you want to be quite careful. If you're still in need of information in regards to the home equipment of CBD oil don't hesitate to acquire in touch with us by phone or e-mail. All wanted facilities might be availed long as you'd like.
CBD oil is usually made utilizing the plant. CBD is amongst the very most famous and well-researched cannabinoids. Contrary to THC, CBD will not always have results and the specific psychoactive.
Vital Pieces of What Is Cbd Oil
You will find while everyone disagrees below are a few of the physiological impacts. Everybody features a portion of those who really doesn't like change part that utilizes just about every trick in the book to stop earning conclusions and that means you're able to stay where you're. You will find numerous varieties of anxieties or sorts of believing that is concerned.
Vital Pieces of What Is Cbd Oil
You'll find a number of misconceptions regarding CBD Oil among the people that is overall. Building a winecellar is a endeavor however, the pros can ensure it is resemble a job that is simple. In the event that you should be looking to boost your wellbeing, we recommend that you try some energy supplements out.


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Manufacturer: Remington
Model: 870 Express / 870 Express Magnum
Caliber: 12 gauge
New / Used: Used
Condition: This group of shotguns are in great condition overall. The metal parts finish is 95% + for each one and the stocks and forends have only very minor scuffs. Each one has a 28" vent ribbed barrel and each one has a bright bore and locks up good and tight.
- ) G-48250-7 – Remington 870 Express Magnum with 28" vent ribbed barrel. Holds 4+1 rounds - Price: $299
- ) G-54063-2 – Remington 870 Express Magnum with 28" vent ribbed barrel. Holds 4+1 rounds - Price: $289
- ) G-58255-1 – Remington 870 Express with 28" vent ribbed barrel. Holds 4+1 rounds - Price: $269.
Send email request to see additional pictures of this item.
Call or come by Green Country Arms & Pawn in Tulsa, OK, (9075 E 31st St, Tulsa, OK). Be sure to mention that you saw our ad on Armslist.
We can also ship to a FFL dealer. Shipping is $20 for all handguns and $40 for long guns in the lower 48 states. WE DO NOT SHIP TO CALIFORNIA. We will ship to NY, CO, CT or any other state within the restrictions of those states. If you have a question, please ask. Payment can be made using a credit card (NO Am. Ex.), by phone or with postal money order (upon clearing). We do not accept personal checks or certified cashiers checks.
You can also come check out our guns, ammo and accessories in person at our store M-F 9am - 6pm, Sat 10am - 5pm. We're closed on Sundays.
We also buy and trade firearms. We now have a searchable Real-Time firearms inventory database at http://www.greencountrypawn.com/firearms/inventory Check out some of our other guns.


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One night, Manchester-born, London-based DJ-composer Sam Shepherd had a quizzical dream. In it, a migratory bird got separated from its brood as it journeyed south. It ended up in a forest.
The forest enveloped it as it tried to keep the creature warm - "to the point that it absorbed its life", he recounted in an interview. He immediately woke up and wrote the title track, Elaenia, for his debut album as Floating Points.
Named after a genus of tiny passerine birds, the song is a lesson in subtlety, using electronica as organic regeneration. It burps and bubbles. Sometimes, you hear fluttering wings (as evinced by a neuroscientist, which he happens to be).
Floating Points
Luaka Bop
4/5 stars
Over seven minutes and 15 seconds, it screeches, rumbles and glowers. Lives and lines merge, creating new lives and lines. You imagine light, brilliant light, synth droplets pitter-pattering on one's consciousness.
Is this his idea of atomic reincarnation, something he learnt from Sum, a collection of short stories about the afterlife by fellow neuroscientist David Eagleman?
Such is the careful yet effortless actualisation of his many influences.
It does not matter if you do not appreciate the fantastic geekdom, ranging from literary allusions to the album artwork achieved via the use of a harmonograph, an apparatus employing pendulums to create a geometric image.
The 24-year-old, who studies classical composition and studied the effects of pain on the brain for his PhD, makes everything sound seamless.
Like best buddies Four Tet's Kieran Hebden and Caribou's Dan Snaith (with whom he regularly jams), the guy absorbs, imbibes, spools, until he takes over your senses. Brain and heart are connected and synapses are fired like arrows. It is an expansive sea of micro-waves. They lap, overlapping.
Elaenia comprises seven suites, a confluence of spiritual jazz, percolating synths and down-tempo piano plinks, recorded with a live band. It is a marriage of serendipity and superb preparation, an assimilation of Debussy and Talk Talk, Radiohead and Philip Glass.
It makes for excellent headphone music. Thin Air is predicated on a series of shimmering hi-hats and synthetic percussion, as if tracking the constant buoyancy of the element through time and space. Argente moves like a clandestine submarine, almost imperceptible before it gets nearer, and the synth louder, until the clarion is right next to your ear.
The centrepiece is Silhouettes (I, II & III), a 10-minute romantic cinemarama that flits between vignettes. A shifty drum beat scuttles between dolorous bass and barely-there cymbals. You espy chilled female coos over electric riffs and hip-hop drums.
Just when you think it is a hypnagogic trip, he ends the album with Peroration Six, a song so meticulously textured, it sounds like four film soundtracks being layered over one another. A post-apocalyptic dread is shot through it. An industrial buzz hangs in the air as the hum gets swallowed into an incredible maelstrom of drums and livewire synths. Then everything ends abruptly. Silence. Back to the start.


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$1,300—$1,952 1—2 bed 100 Waters View Cir, Cohoes NY, 12047
from $1,300 1—2 bed
100 Waters View Cir, 12047
Commute to Downtown Troy
Nearby parks include Powers Memorial Park, Lansing Park and Peebles Island State Park.
Waters View Apartments has a Walk Score of 65 out of 100. This location is Somewhat Walkable so some errands can be accomplished on foot.
Settle into the beauty of riverfront living where the Hudson and Mohawk Rivers meet in Cohoes, NY. Waters View Apartments offers serene beauty and rich outdoor recreation to balance your busy lifestyle. Adjacent to Peebles Island State Park with miles of bike trails and centrally located between Albany, Troy and Saratoga Springs, NY, your new home offers a great location for living, working, and relaxing. Our pet friendly community offers one-, two-, or three-bedroom luxury apartment options with multiple floorplans from which to choose. Find your perfect match and tour today.
Pets allowed:
Owner/manager tools | Report bad listing | From apartmentlist.com
A location in Cohoes
Some errands can be accomplished on foot.
Explore how far you can travel by car, bus, bike and foot from Waters View Apartments.
Bus lines:
22 Albany - Troy via Watervliet
0.1 mi
802 Cohoes Shuttle
0.2 mi
85 Waterford - Troy
0.3 mi
815 Troy Shopping Bus
0.4 mi
80 Troy Fifth Avenue
0.5 mi


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Square Enix E3 2019 Press Conference: 5 Likely Announcements... April 24, 2019 | Matthew Byrd
Most Underrated Games of 2019 (So Far…)... April 23, 2019 | Matthew Byrd
Sekiro's Easy Mode Should Look Like Ninja Gaiden Black's... April 11, 2019 | Matthew Byrd
Dragon Age 4: 5 Things We Know (and 5 Big Rumors)... April 10, 2019 | Matthew Byrd
E3 2019: Five Announcements Sony Must Make... March 27, 2019 | Matthew Byrd
E3 2019: Five Announcements That Microsoft Must Make... March 27, 2019 | Matthew Byrd
E3 2019: Five Announcements Nintendo Must MakeMarch 27, 2019 | Matthew Byrd
With E3 coming up, it's time to start looking at what some of the biggest companies in the world will announce. While not every major console company will be present at E3 2019, you can certainly expect all of … Read More
Can Google Stadia and Cloud Services Save Single Player Games?March 26, 2019 | Matthew Byrd
People are scared of cloud-based game services, and we honestly understand why.
Cloud-based technology is burdened by issues. There's the issue of whether or not you have access to an internet connection that's fast enough to use it in the … Read More
PlayStation 5 Must be More Than "Just a Console"March 25, 2019 | Matthew Byrd
It wasn't that long ago (certainly at the beginning of 2019) that I would have told you the PlayStation 5 is the next-gen console I'm looking forward to most.
My reasons for giving that answer at that time were … Read More
Google Stadia: Why It's Too Good to be TrueMarch 20, 2019 | Matthew Byrd
Google's Stadia streaming service is too good to be true. The idea of almost instantly being able to access the best of modern triple-A titles wherever you are and play them on what is essentially a high-end gaming PC … Read More
Anthem and Fallout 76: Which Game Has the Better Future?March 2, 2019 | Matthew Byrd
On the surface, Anthem and Fallout 76 don't have a lot in common. One is a high octane action game that heavily emphasizes loot elements, and the other is a slightly more methodical survival title that's more about exploration.
Nintendo: Are Their Modern Games Too Easy?February 28, 2019 | Matthew Byrd | One Comment
Have you played the new Yoshi's Crafted World Switch demo? It's a wonderful little game highlighted by colorful visuals and some genuinely inventive level design. Granted, the demo doesn't reveal much, but it reveals quite a bit of promise.
The only problem … Read More
Why Fortnite Will Become the New MinecraftFebruary 27, 2019 | Matthew Byrd
When Apex Legends was released and quickly acquired a massive userbase, some fans and industry figures wondered if this was the end of Fortnite's dominance. It certainly looked that way. Top Fortnite streamers were jumping ship, Fortnite's revenue was … Read More
Nintendo Will Never be the Same Without Reggie Fils-AimeFebruary 21, 2019 | Matthew Byrd
The gaming world was rocked today by the news that Reggie Fils-Aime has decided to retire as President of Nintendo of America after almost 16 years with the company.
It's an announcement that has stunned the Nintendo fanbase and … Read More
Apex Legends: Every Legend Ranked Worst to BestFebruary 6, 2019 | Matthew Byrd
Respawn Entertainment's Apex Legends is quickly becoming one of the most popular competitive games on the planet. This battle royale title from the makers of Titanfall is fast, creative, and simply fun.
It can also be a bit confusing. … Read More
Resident Evil Games Ranked: Which is the Scariest?January 30, 2019 | Matthew Byrd
For almost 30 years, the Resident Evil franchise has been the premier name in horror gaming. It helped popularize the video game horror genre and has remained relevant through a series of industry changes. Most of all, though, Resident … Read More
Is Anthem Doomed to Fail?January 30, 2019 | Matthew Byrd
The recent demo for BioWare's Anthem did not go according to plan.
Between some fairly common connection problems, unforeseen glitches, and some truly awful PC controls, Anthem was plagued with technical issues that turned the game's grand debut into a … Read More
Who Deserves Blame For Destiny 2: Bungie or Activision?January 11, 2019 | Matthew Byrd
The Bungie/Activision relationship is no more.
In what has been described as a day of joy by some Bungie insiders, Bungie recently confirmed that they are working to split from publisher Activision and take the Destiny franchise with them. … Read More


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Zwetzig wins NE horse challenge
August 10, 2016
Seven contestants put their horses to the ultimate test in the Elite Ranch Horse Challenge hosted by Christensen Ranch in Crawford, Nebraska, July 30-31.
Taylor and Chasidy Christensen's inaugural event featured two courses, more than 10 trail challenges, and awards made by Teskey's Saddle Shop in Weatherford, Texas, including a saddle, buckles, headstall, and breast collar.
The courses were based on AQHA events like roping, reining, trail class, horsemanship, jumping, and cutting, but "not out of the AQHA book, but more like a course to preview a horse. We're not aiming to get anybody hurt, but show horsemanship levels," Taylor said.
The weekend kicked off with a wooded trail course featuring stations throughout included a maneuvering a gate, roping a stationary roping steer, side passing a log and a "W" formation, crossing water and bridge, dragging a log, and sorting and holding a heifer. Stations were timed and scored.
"I went to school at National American University for horse management, which involved everything from nutrition to reproduction, and training to farrier work," Taylor said. "In the training portion, we did something called follow the leader, where we went out in wooded area, and had to follow whoever started out and do whatever they did; it may be a lead change, change or diagonal, or jump a log. If you couldn't do it, you'd go to the back of the line. This inspired the competitive trail ride."
The trail was followed by a bridleless pattern course, testing "how comfortable the rider is without bridle and how well they communicate with their horse," according to the event website http://www.EliteRanchHorseChallenge.com.
Recommended Stories For You
"I'm still learning everything and Taylor has done it his whole life; it's fun though," said Chasidy, who grew up in a city, not "a ranch or farm girl setting."
Brynn Zwetzig, of Douglas, Wyoming, was the first ever Elite Ranch Horse Challenge Winner with a cumulative 386.5 points. She received a saddle for her efforts.
Zwetzig also placed first in trail with 226.5 points. Savanna Simmons, of Lusk, Wyoming, placed second with 211 points.
Robin Ferguson, of Gordon, Nebraska, placed first in the brideless arena work with 170 points and earned a buckle. Deb Powell of Hot Springs, South Dakota, placed second with 160 points and received a Teskey's breast collar.
Krista Nix, of Hay Springs, Nebraska, placed third in trail with 205 points and third in arena with 155 points.
Christensen Ranch offered accommodations to participants at extra costs, including catered meals and lodging for humans and horses.
Those with questions about future events may call Taylor at 605-430-0935 or Chasidy at 308-360-2685 or emailing email@example.com. Their ranch is located five miles east of Crawford.


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What do you do after finally subduing and taking the knife from the masked murderer who's been trying relentlessly to stab you to death? Drop it on the floor beside his seemingly unconscious body, of course, and hang around until he gets up.
It's such dumb decisions that'll have you rooting not for the protagonist, a girl named Laurie, but The Bogeyman himself; a ruthless killer named Michael. He's escaped from a psychiatric hospital to wreck havoc on the night of, you guessed it, Halloween.
There are some scary moments here, most notably during the ending climax; the movie wouldn't be as entertaining as it is if Laurie were smart enough to simply run away; but they're undermined by all the wacky characterization and plotting.
my rating = 3 of 5


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How to allow a car advocate more is the province oily?
1. arranges boot in time
Redundant thing meets those who add a car load, also raise oily cost thereby. Car a group of things with common features likes to put a few article to be in mothball box in order to have untimely needs, but each kilograms of load of the car all will affect oily cost, accordingly, whether should often contain inside examination boot the goods that does not need. After roof rack is used, should pull down instantly, otherwise, wind block will rise when travel, bring about oily bad news to rise.
2. Block drive a vehicle high to save oil
To save fuel, do not make engine runs with needless high rotate speed when travel, should hang as far as possible block travel high, hang when engine movement is not smooth only low block. Go low continuously as domestic car price and traffic is embraced increasingly serious, blocked a car automatically to had gained ground more and more, when the limousine that provides automatic transmission case is quickened, answer to step accelerator footplate slow, do not step on footplate to change low block the position, gear-box chooses program of economic shift gears, hang ahead of schedule block high, lag is changed low block, reduce fuel to use up thereby.
3. low speed opens window high speed to open air conditioning
Open air conditioning less, be in especially block a car up or jockey when awaiting. Very a long time is in not quite cold not quite the ventilated system of car of the make the most of when heat and fan, or much open a window and need not air conditioning; Proper temperature also should be moved when need opens air conditioning, and not exorbitant or too low, block set of air circulatory system circularly inside the car, inside the car temperature is achieved enough when can put out air conditioning temporarily.
Some cars advocate for item oil, use below high speed condition shut air conditioning and open the way with car ventilated window, this cannot be taken, when 85km/h of speed prep above, the wind block after opening a window uses up the fuel more that uses up than air conditioning system, the fuel economy index that this meeting lets you falls 10% . Summing up experience is: Low speed opens a window, high speed opens air conditioning.
4. Maintain middling speed travel most the section is oily
The fuel that speed can make car place is used up too slow or too quickly increases, usually, middling speed travel compares profit at item oil. Every kinds of model has rate of its first-rate economy, bring total rate namely. Large car is horary commonly 45 kilometers of 35 ~ , small-sized car is horary 60 kilometers come 90 kilometers. On the freeway, should according to the size of cylinder and car the condition at that time decides much faster, average 4 cylinder car had better not exceed speed per hour 100 kilometers. Allegedly, if this kind of car drives speed per hour the word of 120 kilometers, it can compare speed per hour 100 kilometers much waste time is oily 20% . Accordingly, reporter proposal, car advocate give many obligate a bit time, loosen to drive loosely gently, ability loosens save oil loosely gently. Avoid by all means is violent cheer fierce brake, can increase bad news oil to measure greatly only so. See get for nothing, forcibly overtake, grab row, needless high speed travel is " the one big killer of oily bad news " .
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Used in good condition Sabatier La Trompette 1878 M Pouzet 12 carbon steel chef's/utility lnife with black handle. The item "Antique Sabatier La Trompette 1878 M.
Pouzet 12 Carbon Steel Utility/Chef Knife" is in sale since Saturday, December 30, 2017. This item is in the category "Collectibles\Kitchen & Home\Kitchenware\Utensils\Cutlery". The seller is "canesgt913" and is located in Inverness, Florida. This item can be shipped to United States, Canada, United Kingdom, Denmark, Romania, Slovakia, Bulgaria, Czech republic, Finland, Hungary, Latvia, Lithuania, Malta, Estonia, Australia, Greece, Portugal, Cyprus, Slovenia, Japan, Sweden, South Korea, Indonesia, Taiwan, Thailand, Belgium, France, Hong Kong, Ireland, Netherlands, Poland, Spain, Italy, Germany, Austria, Russian federation, Israel, Mexico, New Zealand, Philippines, Singapore, Switzerland, Norway, Saudi arabia, Ukraine, United arab emirates, Qatar, Kuwait, Bahrain, Croatia, Malaysia, Chile, Colombia, Costa rica, Dominican republic, Panama, Trinidad and tobago, Guatemala, Honduras.


text: The spatiotemporal controlled cleavage of molecules has become of enormous interest in the recent years. In particular, the photochemical manipulation of supramolecular polymers offers a broad field of applications, ranging from drug delivery to photolithography. The two most common ways to link the photoresponsive units to the polymers are the following: the attachment of the photolabile group as pendant group and the incorporation of the photolabile group into the main-chain of the polymer. Within this work, photoactive ruthenium-based complexes and additionally their linkage to polymer chains are presented. [Ru(bpy)2(4AMP)2](PF6)2, with 4-(aminomethyl)pyridine (4AMP) as photocleavable ligand, was incorporated into polymers to obtain supramolecular urea-organo- and hydrogels. Upon irradiation with visible and near infrared irradiation degelation occurs due to the cleavage of the pyridine-ruthenium bond. Since the metallogels are stable in the dark, the gels can be spatiotemporal micropatterned with a photomask. Ruthenium containing poly(4-vinylpyridine) (P4VP) gels show a similar behavior. Herein, the ruthenium complex acts as photoresponsive crosslinker and again the cleavage of the pyridine-ruthenium bond leads to degelation. In the dark the urea gels show a comparative long-term stability. However, the ruthenium containing P4VP gels additionally present a self-healing behavior. The gel becomes liquid upon irradiation with visible light. By heating the reaction mixture at 80 C the gel is obtained again. These gelation/degelation cycles can be repeated up to 10 times. Another concept for photocleavable polymers is the attachment of photosensitive coumarin moieties to polyphosphazenes. The cleavage of the coumarin units upon irradiation with visible light leads to the degradation of the polyphosphazene into small molecules due to better access of water to the hydrolytically labile polymer backbone.


text: Your lover has now asked for your hand in marriage therefore today it is time to get started organizing your wedding and reception. You've got many selections to make, but one it's easy to make will involve where you should have your rehearsal dinner Harbor Springs MI. Quite a few select Vernales Restaurant for this portion of the wedding festivities, as the dining establishment is skilled in handling events such as this. The staff members will be able to meet the needs of every guest and may do home based event catering when this better accommodates your wishes. Staff are educated to take care of a variety of functions, such as wedding event rehearsal dinners. You can choose from the restaurant's Chop House, their Sports Bar and Patio, or perhaps the Wine Cellar. The Chop House offers a friendly atmosphere, making it ideal for this kind of gathering, and attendees choose from fresh seafood, Italian foods, and even more. The Sausage Tortellini Ala Vodka is a popular choice with many. Other people feel the Sports Bar and Patio is a better selection for the group they are having participate. The Sports Bar offers many television sets and lots of great foods and spirits to satisfy a lot of personalities. At this venue you can select Prime Burgers or Lake Perch V among many other meals. Individuals who met when participating in or observing sports may want to choose this choice, as it reminds the partners of precisely how they first met. The Wine Cellar is designed for adult only parties and supplies both smaller dish menu options along with special dishes provided by the Chop House. Menu selections include things like Broiled Scallops, enabling each and every person in the party to find the ideal entree. Small parties may decide upon this approach, as it offers an meaningful setting for close family members and close friends to enjoy one another's company. Regardless of which selection you decide on, your Harbor Springs rehearsal dinner is sure to be a success, and you simply will never have to be worried about the particulars. You are able to focus on the big day and how special it's going to be. You'll want to reserve your Petoskey wedding rehearsal dinner very early, nonetheless. This unique location is incredibly fashionable and you want to be absolutely sure they are able to fit your party in, so that you can mark this item off your listing of wedding and reception details and then move through to other, more complicated selections.


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G+W GmbH
Industriestrasse 4
74933 Neidenstein
The 4055V-FUG is a height adjustable synthetic surface box for underground hydrants designed according to ZTV Fug-StB 15 regulations. This height adjustable version of the regular 4055 is highly suitable for installation in tarmac roads. It is made of recyclable P123 material and comes with a synthetic "Fugenring" and a cast iron lid, standard lid inscription: "HYDRANT". After installation the synthetic "Fugenring" has to be removed and the remaining gap can be filled with liquid tarmac, creating a durable joint between tarmac and surface box. This type of surface box is DIN 3580 and DVGW VP310-2 tested and approved. For more detailed information about this product please take a look at the datasheet.
Type: 4055V-FUG
Weight: 18,9 kg
Lid material: Cast iron
Lid diameter: 237 x 342mm (Oval)
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If you have questions about the quotation or about ordering a product, please contact us.