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- Accepts Etsy gift cards
Mr. Knightly says to Emma, "If I loved you less, I might be able to talk about it more." - Jane Austen, Emma
Shown here in Cafe Noir on burlap.
This pillow cover is made of 100% cotton canvas or fully lined burlap, printed with pigma ink, then steam set for permanency. Colors based on the customer's choice. I sew this pillow cover myself, and finish with my hand painted button.
My quality feather pillow inserts are my favorite filler for these covers and can be found here: https://www.etsy.com/listing/230152320/quality-feather-pillow-insert-12x12
Printed surface may vary slightly due to handmade nature in the process and variations in the natural canvas.
Hand wash in cold water.
Do not use bleach.
Dry flat or hang to dry.
Iron on high with steam.
I require full payment prior to beginning your order as each item is handmade by me. You can pay through my Etsy shop via Credit Card or Paypal, or contact me directly and I can send you an invoice to pay online.
Local orders can be placed online, and I'll send you payment information. You can pay by cash, in person by Credit Card, online by Credit Card, or by Check with proper identification. Once full payment is received, I begin your item. (Local orders can be picked up to save on shipping charges. Use code: LOCALPICKUP)
I ship USPS and provide tracking for all orders.
I begin creating your item once I receive your order. I try to ship your handmade items within 4-7 business days of receiving cleared payment unless otherwise stated. Custom orders occasionally require additional time to complete, as each piece is handmade by me, and I desire to ship you the highest quality completed piece. Please see our store banner for any updates regarding the current shipping times, particularly during busy seasons.
Local orders can be picked up to save on shipping charges. Use code: LOCALPICKUP at checkout, and charges will be removed. I will contact you as soon as your item is ready for pick-up.
For International Shipments, parcels traveling via USPS International services typically arrive within 2-6 weeks. Please keep in mind that this length of time is largely dependent upon the processing time in Customs. Depending on how quickly Customs processes it, it can arrive a few days sooner, or a few days later than the average. I will provide you with an international tracking number. In viewing the USPS tracking report, you will find the initial date that the parcel was scanned into the USPS system, the sorting date that it was scanned in before leaving the US, and finally, the delivery date. *PLEASE NOTE: Import duties, taxes, and charges are not included in the item price or shipping cost. These charges are the buyer's responsibility. Please check with your country's customs office to determine what these additional costs will be prior to bidding or buying.
Custom designs are not eligible for return, unless there is an error on my part in it's creation. But I will always make every effort to serve you well!


text: HomeArticlesIslamic BeliefAL- HAKEEM - The All-Wise AL- HAKEEM - The All-Wise -- He is Allah—the Creator, the Maker, the Giver of Form. To Him belong the Most Beautiful Names. Everything in the heavens and Earth glorifies Him. He is the Almighty, the All-Wise. (Surat al-Hashr, 59:24) As we mentioned earlier, everything around us contains obvious signs of creation. Galaxies proceed toward a certain direction, Earth follows a particular orbit, living organisms contain intricate systems discovered only recently, and events occur in perfect order in the micro-universe, which is invisible to the naked eye... As science proceeds, the cumulative information reveals ever more clearly the delicacy inherent in the universe's design. Modern science has unearthed the following fact: All events that have occurred since the universe's creation have developed according to a particular plan. The end result is Earth and all of its inhabitants. Given this, all of us have the responsibility to recognize that we are surrounded with the most suitable conditions and to grasp the divine wisdom behind the universe's formation. Living amidst such blessings, we need to remember that everything is created for a certain purpose. After all, we are living on a planet designed to meet all of our needs perfectly. Just thinking about this fact is enough to realize that everything has been created with wisdom. As the Qur'an states: ..."Glory be to You! We have no knowledge except what You have taught us. You are the All-Knowing, the All-Wise." (Surat al-Baqara, 2:32) The men and women of the believers are friends of one another. They command what is right and forbid what is wrong, establish prayer and pay alms, and obey Allah and His Messenger. They are the people upon whom Allah will have mercy. Allah is Almighty, All-Wise. (Surat at-Tawba, 9:71) Your Lord will gather them. He is All-Wise, All-Knowing. (Surat al-Hijr, 15:25) Sun 29 Apr 201217966 تعليقات (0)أضف تعليقك تعليقات

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Genesis Today is just one of the many new Brands you will find at AllStarHealth.com. One of their most popular products, Genesis Today Acai100 supplies your body with 30,000 mg of Acai Berry Juice and is 100% Wild harvested from Brazil's Acai Palm Trees.
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GameHitZone.com - Games For Free!
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Download Free Game Grand Auto Adventure
3D racing sandbox game. There is a city with lots of cars and different tasks at your disposal. Take part in illegal races around the city, go away from the police and make money for new cars. If you become a respectable driver or a dangerous scorcher - it only depends on you and on your choice.


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Christopher Day
Showing 1-1 of 1 item.
Art Therapy with Neurological Conditions
Foreword by Jackie Ashley; Contributions by Debbie Michaels, Simon Bell, Iris Von Sass Hyde, Carole Connelly, Anna Knight, Quentin Bruckland, Andrea Gregg, Elizabeth Ashby, Melody Golebiowski, Jenny Wood, Marion Green, Christopher Day, Mark Wheeler and Judith Ducker; Edited by Marian Liebmann and Sally Weston
Jessica Kingsley Publishers
Art therapists working with a range of ages and neurological conditions including epilepsy, dementia, Alzheimer's, acquired brain injury, motor neurone disease and multiple sclerosis, describe the effects of the conditions on clients' functioning and how different art therapy practices have transformed the rehabilitation process.
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uphill battle for mobile mind-share. At this point it should go without saying that a platform lives and dies by its developers and, according to Appcelerator, they're growing less and less interested in creating apps for Microsoft's smartphone OS. Only 29-percent of devs responded to the company's quarterly survey that they were "very interested" in putting their wares on WP7, a fall of 7 points from last quarter and far less than market leaders Android and iOS. News is even worse for RIM, which saw a fall of 11-points in developer interest for BlackBerry, and now trails the folks from Redmond. Again, this survey is based only on the responses of 2,760 developers using a particular product, so we'd refrain from calling the results incontrovertible. Still, it reinforces something that even a casual observer could discern: BlackBerry and Windows Phone 7 have a tough row to hoe. Two more charts after the break.
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Search from hundreds of Salaries and benefits among the Private & Public Sectors in Jamaica
According to Jamaica's Civil Service Establishment Act of 2019, the starting salary for a Director is $2,336,309.47 JMD per annum and can get as high as $2,777,136.73 JMD depending on qualifications and years of experience.
The Salary guidance tool is constantly being fed known locally known Job titles and their verified salaries. A salary is a form of payment from an employer to an employee, which may be specified in an employment contract. While we work round the clock to ensure the accuracy of the gross earnings figures, they may be adjusted at any time due to various factors such as circulars from The Ministry of Finance or the conclusions of ever ongoing local Trade Union negations. These adjustments are expected to be + or – 8%. Future versions on this tool will also include fringe benefits assigned to each position.
Skill Set 365 Is An All-In-One Jamaican Cloud HR Platform Featuring Freelancer Marketplace, Blog, Payroll, Benefits, HRMIS, ATS, Job Board And Career Advancement Tools..


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Your search did not match any results.
Red Group's CFO has three vitally important tips to help you get more value from your data.
Relying on agile cloud technologies, Access Power is able to create a hands-on, practical, low-cost approach to work.
Survey report: Only 43% of finance leaders are sure their data is secure, with even fewer getting useful insights from it.
Your team needs to turn accurate data into effective insights, fast. IDC and Oracle say you'll need new tools – and skills.
Using blockchain in Oracle Cloud, Certified Origins proves 100% Italian provenance of its extra virgin oil by tracking every step of its product's journey. Finance leaders can use the same technology to log critical transactions and data assets.
NIED keeps its natural disaster research data secure in Oracle Cloud. Even in the event of flood, storm, quake, or tsunami, its data is accessible, so first responders can act quickly and with agility. Finance leaders can secure their data in the same way, so it's protected from breaches and other risks.
Using cloud and AI, CFOs can unite disparate data sets and make decisions with more certainty and insight. See how.
Data compliance demands that CFOs become RACI all-rounders: responsible, accountable, consulted and informed. Are you ready?
Sloppy data use is a real business risk. See why finance must take the lead in pushing best practices across the business.
Nonfinancial metrics are on the rise. Finance teams must be confident with them and have the data to back them up. Read how.
A data breach is more likely than technology failure. Get three tips to help you plan for an attack.
You're the best person to de-silo the organisation's data. And, this blog argues, the only person to ensure its security.
Read why finance is so well-placed to explore growth opportunities—as long as you can create enough headroom to experiment.
In today's dynamic business environments, you need an enterprise resource planning (ERP) solution that can help you improve business performance and drive operational excellence across the organization. The right ERP solution automates low-value, manual tasks so you can focus on the strategic initiatives that will move your business forward. At the same time, you must leverage real-time data for predictive insights to improve your decision-making and performance management. And you need to do it now.
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More than just a cloud ERP system, Oracle ERP Cloud is a comprehensive, integrated suite powered by emerging technologies such as artificial intelligence (AI) and machine learning. Consistently ranked as the leader in cloud-based finance suites for the past two years by global industry analysts, Oracle consistently delivers tomorrow's business insights, today. The Oracle ERP Cloud suite leverages AI, machine learning, and enterprise performance management to help you increase automation and measure outcomes more effectively and accurately.
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According to the Value Realization Report, businesses that used Oracle ERP Cloud
Today's CEOs expect their finance leaders to be strategic advisors—to help them find the next big opportunity, come up with new business models, find new markets, and evaluate the profitability of new products. By integrating technologies such as AI and machine learning into finance applications, Oracle ERP Cloud gives finance leaders better insights into the business so they can become the strategic business partner their organization needs.
A global solution, Oracle ERP Cloud supports multiple languages to keep your business in compliance with local regulations. And you'll have the tools you need to scale your business as it grows. With a modern, comprehensive, cloud-based ERP system automating routine tasks, your finance team can turn their skills to advanced analytics for deeper insights and better intelligence. You'll have the real-time data you need to exercise more influence on crucial decisions, add value to the business, and equip your company to meet the demands of today's nonstop digital economy.
Oracle Financials Cloud delivers a suite of comprehensive and integrated products designed to automate and streamline an organization's financial management processes end-to-end.
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See how Oracle ERP outperforms!
ERP software is the backbone of many organizations.
Before selecting a cloud-based ERP application, are you asking these five critical questions?


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Introduced: 2006-07-27
Description: Mobile processor succeeding Prescott-M and Yonah built on a 65 nm process. Accompanied by the Crestine chipset. Recent rumours claim that Merom is a major new core design with multiple cores and, depending on version, 2-4 MB of cache, which will also form the base for the next desktop chip, Conroe. Said to consume about 45W.
Earlier said to launch in 05-H2 or 2007, prototype chips has been out since May of 2006.
Merom is part of the Santa Rosa Centrino platform, succeeding Napa. Said to be used in future Macs.
Bus speed to go up to 800 MHz in 2007-H1.
Will be named T7600, the T7400, the T7200 and T5600.
Type: Processors [Roadmap] [Timeline]
State: Released
Bus speed 667 (later 800) MHz L2 cache 2-4 MB L1 cache 32 kB D, 32 kB I Process 65 nm Core speed 1.83 - 2.33 GHz Transistors 167-291 M Power 45 W (ULV:9W, note 34 W) Type Mobile w IA32e Core Merom Pipeline 14 stage
Visit the new Intel Merom Forum
Feedback removed due to excessive spamming
Showing 1-25 from 93 results. Page: [1 2 3 4 ]
2006-09-01 "Merom" to Power Upcoming iMacs: Reports suggest that Apple may skip Conroe completely DailyTech [rm]
2006-07-27 Intel Unveils World's Best Processor: New Product Line Delivers Record Breaking Performance While Consuming Less Power Intel [rm]
2006-07-19 Merom to top 50% of Intel notebook processors in 1Q 2007: Intel plans to raise the proportion of Merom to over 50% of its notebook processor shipments of in the first quarter of 2007, making 64-bit dual-core models the mainstream in the ... DigiTimes [rm]
2006-07-17 AMD Mobile Price Cuts, New CPUs: AMD Mobile Turion and Sempron price cuts and more DailyTech [rm]
2006-07-17 Intel Santa Rosa to include Windigo: NAPA'S LIFE as a notebook platform is assured until the second quarter of 2007, Intel told its partners last week. The Inquirer [rm]
2006-07-14 Intel's Mobile Platform to Support DirectX 10 Graphics: Intel's Santa Rosa to Feature DirectX 10 Graphics Core Xbit Labs [rm]
2006-07-07 Intel Forecasts "Santa Rosa" for April 2007: Tax refunds and "Merom" notebooks DailyTech [rm]
2006-07-07 Intel "Socket P" Decoded: New mobile socket for "Santa Rosa" DailyTech [rm]
2006-06-15 Intel Set to Integrate Memory, Graphics Controllers into Microprocessors.: Intel Talks about Future Processors, Trends Xbit Labs [rm]
2006-06-14 Intel "Santa Rosa" Desktop Platform Detailed: Intel prepares to make a big splash into notebook and small form factor PCs DailyTech [rm]
2006-06-09 Intel's range of dual-core CPUs tested The Inquirer [rm]
2006-06-09 Core 2 Extreme Benchmarks: Preliminary results from around the web DailyTech [rm]
2006-06-08 Intel Sales Chief Readies Industry With New Products, Technologies Ahead Of Widely Anticipated Processor Introductions Intel [rm]
2006-06-07 Gigabyte gives 'Merom' room in mini media PC: But the A963's not as cute as the Mac Mini... The Register [rm]
2006-06-06 Intel "Santa Rosa" Platform Notebook Spotted: ECS gives a glimpse into the future DailyTech [rm]
2006-05-30 Intel's Dual-Core 9W "Yonah": Single digit TDP envelopes for all! DailyTech [rm]
2006-05-26 Intel 2006 Mobile CPU Roadmap Update: Intel adds another socket to the lineup, 800MHz FSB notebook processors and much more DailyTech [rm]
2006-05-14 Intel claims 40% performance gain with new Core 2 Extreme processor Tom's Hardware [rm]
2006-05-11 Intel tempts developers to multithread The Inquirer [rm]
2006-05-11 Intel talks up 'Centrino 4' for SFF PC makers: 'Santa Rosa' not just for notebooks The Register [rm]
2006-05-10 SIS says she's ready for Microsoft Vista The Inquirer [rm]
2006-05-08 Intel to call 'Conroe' and 'Merom' Core 2: Intel's upcoming next-generation architecture processors 'Conroe' and 'Merom' will be branded 'Core 2 Duo', onl... The Register [rm]
2006-05-07 Intel brands desktops and laptops the same The Inquirer [rm]
2006-05-07 Announcing Intel Core 2 Duo: "Conroe" and "Merom" get a name and a birthday DailyTech [rm]
2006-05-01 Intel Core versus AMD's K8 architecture: How does the Athlon 64 architecture, known as "Hammer" or "K8", compare with the newly announced Intel Core architecture? Does AMD have a chance to compete with the latest state of the art I... AnandTech [rm]
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palatopharyngeal arch(redirected from arcus palatopharyngeus)
pal·a·to·pha·ryn·ge·al arch[TA]
one of a pair of ridges or folds of mucous membrane that pass downward from the posterior margin of the soft palate to the lateral wall of the pharynx. It encloses the palatopharyngeus muscle and forms the posterior margin of the tonsillar fossa. It also demarcates the isthmus of fauces from the oropharynx.
Synonym(s): arcus palatopharyngeus [TA], plica posterior faucium ☆ , posterior pillar of fauces ☆ , pharyngopalatine arch, posterior palatine arch
pal·a·to·pha·ryn·ge·al arch(pal'ă-tō-fă-rin'jē-ăl ahrch) [TA]
One of a pair of ridges or folds of mucous membrane that pass downward from the posterior margin of the soft palate to the lateral wall of the pharynx. It encloses the palatopharyngeus muscle and forms the posterior margin of the tonsillar fossa. It also demarcates the isthmus of the fauces from the oropharynx.
pal·a·to·pha·ryn·ge·al arch(pal'ă-tō-fă-rin'jē-ăl ahrch) [TA]
Type of ridge of mucous membrane that passes downward from posterior margin of soft palate to lateral wall of pharynx.
a structure of bowlike or curved outline.
arch of aorta
the curving portion between the ascending and descending aorta, giving rise to the brachiocephalic trunk and, in some species, the left common carotid and the left subclavian artery.
aortic a's
paired vessels that run from the ventral to the dorsal aortae through the branchial arches of fishes and amniote embryos. In mammalian development, arches 1 and 2 disappear; 3 joins the common to become the internal carotid artery; 4 becomes the arch of the aorta and joins the aorta and subclavian artery; 5 disappears; 6 forms the pulmonary arteries and, until birth, the ductus arteriosus.
arterial arch
one or more arteries that form an anastomotic connection between two more or less parallel tributaries; found commonly around joints and other moveable parts.
arch arteriosus, arcus arteriosus
a large communicating branch between two arteries.
branchial a's
four pairs of mesenchymal and later cartilaginous columns in the pharyngeal wall which in fish develop into gills and in mammals become modified into structures of the ear and neck.
branchial arch derivatives
derivatives of the arches are first arch (mandible, ossicles), second arch (hyoid apparatus, ear ossicles), third arch (hyoid apparatus), fourth arch (laryngeal cartilages).
costal arch
the rim to the bony thorax formed by the conjoined asternal ribs and their connecting elastic tissue.
cricoid arch
the slender ventral half of the cricoid cartilage of the larynx. The most caudal of the palpable landmarks of the larynx.
dental arch
the curving structure formed by the crowns of the teeth in their normal position, or by the residual ridge after loss of the teeth.
hemal arch
the v- or y-shaped bone borne on the ventral surface of the tail vertebrae of some animals and which protects blood vessels. Called also chevron bone.
hyoid arch
the second branchial arch.
ischial arch, ischiatic arch
the caudal rim of the pelvis formed by the conjunction of the two ischiae. Called also sciatic arch.
lumbocostal arch of the diaphragm
the dorsal part of the diaphragm where it crosses the ventral surface of the psoas muscles. Here it is without any attachment and only serous membranes separate the thoracic and peritoneal cavities.
mandibular arch
the first branchial arch, being the rudiment of the maxillary and mandibular regions.
neural arch
the dorsal vertebral arch.
palatal arch
the arch formed by the roof of the mouth from the teeth on one side to those on the other.
palatoglossal arch
the thick fold of tissue passing from the soft palate to the lateral border of the tongue.
palatopharyngeal arch
a horizontal fold of pharyngeal mucosa that passes from the soft palate and joins with its opposite fold over the entrance to the esophagus.
palmar arch
a superficial and a deep vascular arch behind the carpus formed by the conjunction of several arteries of the forearm.
pulmonary a's
the most caudal of the embryonic aortic arches, which become the pulmonary arteries.
sciatic arch
ischial arch.
subcarpal arch
the deep palmar arch, especially of horses.
superficial dorsal arch
one of the arterial arches in the foot of carnivores.
supracarpal arch
the superficial palmar arch, especially of horses.
tendinous arch
a linear arched thickening of fascia that provides attachment for some muscles.
terminal arch
the union between the medial and lateral palmar digital arteries, which in horses runs through the solar canal within the distal phalanx.
vertebral arch
the dorsal bony arch of a vertebra, composed of paired laminae and pedicles.
zygomatic arch
the arch formed by the processes of the zygomatic and temporal bones that is the principal origin of the masseter muscle and is particularly broad and prominent in carnivores.
pertaining to the palate and pharynx.
palatopharyngeal arch
see palatopharyngeal arch.


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This summer is going to be much different than summers in the past...
We have spent most summers hooking up the trailer and hitting the road.
If we weren't discovering history or roadside attractions, we were junking.
Last summers the tides were a changing when Ruby announced that she was going to raise a pig and compete at the fair. Hmmm, OK. It turned out to be a lot of work and a lot of fun.
This summer, she is going to spend a month at Berkeley. Hmmm, OK. Our offspring, families, and friends are all a changing. What can we do? Pull out the humor card and support card is what we have planned. This month we are going to re-group at Ruby Rose, re-organize and replenish.
Side note. Do I worry that Ruby and John will be a bit miffed that these photos were posted?
Not a bit, as most of the family and close friends don't really fead what I write. They are there to keep it real.


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SF's famous fog has not been a deterrent to its tech renaissance.
Now more than ever, entrepreneurs and venture capitalists are choosing San Francisco over its Silicon Valley neighbors down the Peninsula, reports the San Francisco Chronicle. Twitter was attracted by the urban charms of the city and its desirability to young tech workers. Earlier this month, Pinterest announced that it will move from the heart of Silicon Valley to San Francico. Read more
Read more posts on Silicon Valley Blog »


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Acta Theologica
On-line version ISSN 2309-9089
Print version ISSN 1015-8758
Acta theol. vol.30 n.2 Bloemfontein Dec. 2010
Jesus and the marginalized: attaching pastoral meaning to Luke 4:14-30
J. SteynI; A.YousafII
IDr Jeannette Steyn, Department Practical Theology, University of the Free State. E-mail: firstname.lastname@example.com
IIDr Aneel Yousaf, Office of the Dean: Faculty of Theology, Research fellow: Department of Practical Theology, University of the Free State. E-mail: firstname.lastname@example.com
In Luke 4:14-30, Jesus revealed Himself in fulfilling the prophecy of Elijah and Elisha and being the Saviour of the marginalized. The calling of the pastoral caregiver is to be the hands and feet of Jesus, especially to the marginalized. Jesus also brought reconciliation and spiritual transformation to the person in need. Luke portrays Jesus as the anointed one through the Spirit. Three keys provide access to the understanding of the passages in Luke, of which the first is exegeses of the passages themselves and in historical context. Secondly, interactive internalization provides the reader of the passages with the opportunity to focus on the Word and Spirit and to internalize the event. Thirdly, through the process of appropriation, spiritual growth and transformation takes place.
Keywords: Marginalized, Pastoral care, Luke the apostle, Transformation, Reconciliation, Covenant.
Sleutelwoorde: Gemarginaliseerders, Pasorale sorg, Lukas die apostel, Transformasie, Rekonsiliasie, Verbond.
The article aims at deducing from Luke 4:14-30 guidelines concerning reconciliation (as imperative in pastoral care) for the pastoral caregiver. In this pericope, Jesus focuses on the marginalised (the poor/suppressed/outcasts) and wants to bring reconciliation through the Spirit. According to Bezuidenhout (2005:3), pastoral care can be defined as the ministry of reconciliation in accordance with 2 Corinthians 5:19-20, namely "that God was reconciling the world to himself in Christ, not counting men's sins against them. And he has committed to us the message of reconciliation. We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God".
However, a ministry of reconciliation cannot be practised without taking into consideration the covenant between God and humankind. In our view, Johan Janse van Rensburg's research on the "covenant as proprium" in pastoral care is his most dynamic contribution, if one has to single out something.
According to Janse van Rensburg (1996:152-153), the covenant as "the most important Biblical foundational motive" offers an "excellently fitting and all-inclusive proprium for poimenics as science and pastoral care as a strategy of ministry" (own translation). By making use of a comparative analysis and interpretation of literature on the topic, Janse van Rensburg came to the conclusion that, from a Biblical and theological perspective, the covenant is appropriate as a proprium for a reformed theory of pastoral care.
The covenant presupposes and includes all other foundational motives that should be found in pastoral care, i.e. the Council of God, the kingdom, kerugma and change, koinonia, bipolarity and the power of binding and releasing eschatology, soteriology and pneumatology. However, the covenant does not figure sufficiently in the practice of pastoral care.
If one were to accept that the task of the pastoral caregiver entails the reconciliation of man in need with God, one cannot but ask: What is the contribution of Luke 4:14-30 to the meaning of the new covenant God has concluded with man in Jesus Christ, and what are its implications for pastoral care? Methodologically, this article also touches on the question of the use of the covenant in pastoral care, because Luke 4:14-30 is used to deduce guidelines for the pastoral care of the marginalized. The work of Senekal (2005) concerning the "functioning of the Biblical contents in a narrative-pastoral discussion" (own translation) offers a useful grounding of the use of the Bible in pastoral counselling, especially for the pastoral narrative approach and thus also for the methodology of the current article. The history of the movement for pastoral care in South Africa and abroad indicates that there have been/are proponents who view the use of the Bible in pastoral care as essential, but there are also clear voices warning against the legalistic and prescriptive use of the Bible in pastoral care (Senekal 2005:78). Still in the foreground is the search for principles that could guide the use of the Bible.
The principles Capps (1990:82-83) formulated twenty years ago could still be regarded as providing direction:
Whatever use is made of the Bible in pastoral care, it should be guided by the particular needs and circumstances of the patient.
Its use should reflect pastoral sensitivity to the patient's acute or chronic physical and psychological limitations.
Whatever use is made of the Bible in pastoral care or counselling, it should be consistent with the counselling principles and method that inform the pastoral intervention as a whole.
Once we recognize that the dynamic power of a Bible text is its capacity to disclose a world, we can also see how the Bible (as a whole) may play a more decisive role in pastoral care.
In this article, the hermeneutic use of the Bible to deduce principles for pastoral care is supported. As such, the Bible does not provide direct and simple answers to the questions and problems of life that one encounters in the pastoral situation. Heitink (1998:80) determined that pastoral care has moved from a kerygmatic and a therapeutic phase to a hermeneutic phase such as "understanding, insight, meaning, construal and interpretation" of Scripture. In this process, the "narrative, language, predisposition, context and epistemological approach will strongly influence the process of understanding" (Bezuidenhout & Janse van Rensburg 2006:19, own translation).
According to Louw (2000:225-25), a hermeneutic process offers the pastor the opportunity to connect the narrative of salvation (reconciliation) to the struggle, suffering, heartache and joy of the marginalized. In reality, it connects the kerygmatic and hermeneutic processes to one another. One of the unique aims of the pastor should be to change an inappropriate, obstructive and negative image of God, which inhibits the process of developing faith and a relationship with God, into an image of a God who is present - full of love and compassionate - in times of need.
Senekal (2005:78) indicates that the question concerning the "dynamic power of the Bible text itself" (own translation) is currently being asked again in pastoral care. According to him, the question pertains to the "disclosing power of the text" (own translation). Thus, the power of the Bible as God's revealed Word is central to pastoral care and this article. Amongst others, the article wishes to indicate from Luke 4:14-30 how the Biblical text is successful in creating spiritual growth in the person by means of experience and transformation.
The method of exegesis, the analysis of the cultural-historical background, interactive internalising and pastoral development (where a pastor/caregiver may be seen as one who is serving under the power of the Holy Spirit and he/she is called to preach, teach, heal and to set the captives free) will be used to indicate what the meaning of Luke 4:14-30 is for pastoral care.
In pastoral care, the Bible is used in such a way that one has to read Luke 4:14-30 in the context of the whole of the gospel of Luke. The voice of Luke in his gospel, the reader's interpretation of the text and the complete story of Jesus form part of a revelatory understanding and a dynamic power that is released to renew an old covenant when God's promises, as written down by the prophet Isaiah, are fulfilled. Thus, in pastoral care, one cannot afford a one-sided view by considering only the story of Jesus in Nazareth, because it would imply that the cultural-historical connections of Jesus' life and His story are causing the demise of the covenant as proprium. In this respect, We are satisfying Capps's (1990:83) last pronouncement, as indicated above, i.e. that one has to look at the essential themes of Scripture that are connected to this pericope like, amongst others, the identity of Christ as (also) revealed in/through the cross, resurrection, ascension and the outpouring of the Holy Spirit (the new covenant). The promise of reconciliation is of the essence for pastoral care and embodies the hope of humankind in need.
In his research, Squires (1993:1-3) found that Luke reveals God's plan (His covenant promises) in his gospel. Under this theme, one of the main points of focus is Jesus' anointment with and conduct under the guidance of the Holy Spirit, a theme highlighting the pneumatologic meaning given to Jesus in Luke as the one who fulfilled the covenant. Hinnebusch (1978:26) formulates the point of focus of the Holy Spirit as follows:
Jesus (like Elijah) was always moved by the Holy Spirit, because Jesus was completely available to the Father in prayerful readiness. He sought the Father in prayer before everything He did.
Recent researchers such as Longenecker (2008:179-204) and Poirier (2007:349-363) also explain that Luke, in his gospel, introduces the reader to a Spirit-filled, praying Jesus.1 In the pericope, which is the focus of this article (Luke 4:14-30), Luke points to the fact that "Jesus returned to Galilee, and the power of the Holy Spirit was with him" (Luke 4:14).
In Luke 1:17, the author states that the angel had told Zechariah that John would go out in the same Spirit and power as Elijah to reconcile fathers and their children with one another. In fact, here John is compared to Elijah but as a precursor or one who has to prepare for the coming of Jesus. However, Jesus is the one who fulfilled the prophecies concerning Elijah (Poirier 2007:349).
Especially in this pericope (Luke 4:14-30), Luke wants to point to the Spirit-filled Jesus who is bearing down on His2 goal in a focused way; the one who is fulfilling the prophecies to bring the year of grace to the marginalized. Shepherd (1994:136) confirms these ideas by saying:
The coherence and transparency of the character of the Spirit is enhanced in this passage, as it presents a single-minded, clear, and purposeful Jesus who is motivated by the Spirit.
The Nazarenes are missing the real goal: They see only their own important position in their own kingdom and do not want to be seen as marginalized (Jesus is rendered speechless by their disbelief, Mark 6:6). Furthermore, they look down on the "everyday" son of Joseph who is appointing himself and regarding himself as equal to Elijah, the prophet, and in His own town at that.
This turn of mind by the Nazarenes, from accepting Jesus to rejecting Him, resonates with Dawsey's (1984:278) views on the theme of rejection in Luke. According to him, Luke softens them in three ways, if possible: In the first place, one finds a group that rejects Jesus, such as the Nazarenes, i.e. He is rejected by people who should have been the first to accept Him in His town of birth. In the second place, this rejection is ascribed to the involvement of a "super power", i.e. Satan. In the third place, Luke views the rejection as part of God's predestined plan. Dawsey aptly describes the latter: "For it is only through rejection and death that Jesus sees Himself fully the Christ" (1987:228).
Some interpreters, for instance Geldenhuys (1983:169), point out that Jesus concludes that unless the Nazarenes and the Jewish people as a whole are going to accept Him as the promised Messiah, He will turn to the Gentiles. However, Maddox (1982) refers to expositors who prefer to view Luke 4:25-27 as the point of events at which Jesus decided to focus His attention only on the Gentiles. For researchers such as these, the main point is that the Jews (Luke 4) and Judah (1 Kings 17; 2 Kings 5) did not want to accept Jesus (God), and from that point on, Jesus would consciously focus His attention on the Gentiles only. However, together with Koet (1989:20), Longenecker (2008) and Poirier (2007), we reject this view because of the fact that Jesus continued working among the Jews. After all, it is clear that all of those who were filled with the Holy Spirit during the outpouring of the Holy Spirit (Rev. 2) were Jews.
As has already been pointed out, Luke continuously focuses on the theme of Jesus as the one who was anointed by the Spirit, especially in this pericope (Luke 4:14-30). Hinnebusch (1978), as well as Malina and Neyrey (1991:49), refers to various other revelations, appearing especially in chapters 22 and 23, concerning which Jesus fulfilled the covenant: Jesus as the Son of God (Luke 22: 42; 70; 23: 46); Jesus as the Redeemer (Luke 22: 51; 23: 43); Jesus as the Prophet (Luke 22: 46); Jesus as the Christ (Luke 22: 67; 23:35, 39); Jesus as the Chosen One (Luke 23: 35), and Jesus as the King (Luke 23: 2, 37).
The narratological genre of the pericope is phrased in such a way that it has a beginning and an end, with a rising climax and denouncement. Frein (2008:9) points out that Luke's story of Jesus is similar to other Biblical narratives in the sense that the point in time when the story starts is much earlier than the point in time that the events that are recounted really took place. The protagonist and main character is Jesus, guided by the Holy Spirit. Initially, the people in the synagogue are support characters until they stop accepting Jesus' teaching; then they become the antagonist, because "everybody" (Luke 4:28) was angry and chased Him out of the town. "Support characters", Isaiah (his prophecy) as well as Elijah and Elisha, are also introduced into the story. All three of the support characters presuppose earlier stories (God's covenant plan), while Elijah and Elisha are also present metaphorically to confirm the aim of the final teaching.
Dan Stone (2000:121)3 explains that God reveals Himself to ordinary people, prophets, and priests (pastors and ministers). The following words by Stone explain the importance of both rational and revelatory knowledge:
That's difficult for people to grasp, because Western civilization processes everything mentally. We try to grasp it with the head and get the head to tell it to the heart, instead of waiting for the Holy Spirit to tell it to the heart. If it's in the heart, we will know it. If it's in the head, we will just know about it.
There are three keys towards clarifying the understanding of Luke 4:14
30. The first key is exegesis, which considers the process of constructing meaning in each verse, as well as the historic context in which the Biblical text has to be understood. The second key is an interactive internalising process in which it is determined how the Biblical text invites the reader and guides her/his heart to be in interaction with the Word and the Spirit, and to internalise the events. The third key is the process of appropriation; that is, how the Biblical text manages to allow spiritual growth to take place through experience and transformation. These three keys and their interaction with one another all unlock the same door. What does God want to reveal to us through Jesus? What does this revelation mean for pastoral care?
The context of the pericope (Luke 4:14-30) in the larger context of the chapters before and after the events in Nazareth is the following (Koet 1989:26; Shepherd 1994:132):
The events in Luke 4:16-28 are preceded by an overview of Jesus' ministry in Galilee and the people's reaction to it (Luke 4:14-15). Verses 16-28 take place in the synagogue where parts from Is. 61 and 58 (Luke 4:16-20) are read, followed by Jesus' first sermon (Luke 4:21); the first reaction by the people in the synagogue and the Scribes (Luke 4:22); Jesus' reaction to this by a further explanation and the confirmation of Him being a prophet (Luke 4:23-24); an elucidation of Elijah and Elisha as examples (Luke 4:25-27); their second act of rejection. Luke 4:2829 relates how Jesus was chased out of the synagogue and the town, which is followed by the attempted murder, and then Jesus leaving Nazareth in a miraculous way (Luke 4:30).
The story of Nazareth is preceded by Jesus' baptism (Luke 3:21-22), genealogy (Luke 3:23-38) and His temptation (Luke 4:1-13). A number of interpretations describe verses 14 and 15 as an introduction to the pericope concerning Nazareth, while others describe it as an independent or indirectly related section. After the baptism, the point of view of Jesus and the Holy Spirit is emphasized strongly.
The Nazareth story is followed by a description of Jesus' stay in Capernaum (Luke 4:31-32); the release of the possessed person in the synagogue in contrast to the disbelief in Nazareth (Luke 4:33-37); healing Peter's mother-in-law (Luke 4:38-39); healing large numbers of sick people (Luke 4:40-41); Jesus going to pray in the desert (Luke 4: 42-43); a conclusion (Luke 4:44); the fishing miracle (Luke 5:1-11); and Jesus calling His first disciples. New points of view arising here are Jesus' "popularity" in contrast to the rejection in Nazareth, further teachings and the disciples being introduced to the story. Places and times of learning - the synagogue and the Sabbath - remain more or less similar, however.
Bosch (1991:84-89) highlights the role played by Matthean "Great Commission" and what Jesus read in the synagogue of Nazareth about the prophesy of Is. 61 as the Biblical foundation for mission. Luke has an overall theological understanding of a mission to Jews and Gentiles. He discloses the relation between the mission of Jesus and the mission of the church. Furthermore, Bosch (1991:100) explains that
the words from the Book of Isaiah become, in Luke's gospel, a sort of manifesto of Jesus: Today this scripture has been fulfilled in your hearing (4:21).
Nolland (1989:186) describes the portion of the Scripture (4:14-44) that introduces Jesus' public ministry with a focus on teaching in the synagogues.
Jesus is presented as a charismatic itinerant expanding ministry is stopped neither by the murderous rage of the Nazareth synagogue (vv 29-30) nor by the attempt by the crowds of Capernaum to gain exclusive possession of Him (vv 42-43). The Nazareth and Capernaum ministries are offered as exemplifying a ministry that begins in Galilee (v 14) and expand throughout Palestine (v 44).
In verses 14 and 15, Luke notes that Jesus' appearance caused a tremendous sensation and fame. He was favoured by people. Next (from verse 16 to verse 22a) the author maintains Jesus' authority and fame as the people in the synagogue in Nazareth regarded Him as a Rabbi or a prophet. However, from the last part of verse 22, the audience of Jesus changed and did not believe in His teaching (Geldenhuys 1983:166-170). Jesus the Redeemer, God's sent one and the one who fulfils the covenant, is thirty years old. "Full of the Holy Spirit" (Luke 4:1) after His baptism, He goes to pray to His Father in isolation in the desert for 40 days, and there He is tempted by Satan. Hinnebusch (1978:26) expresses it aptly:
He spends the forty days in the Spirit, in prayerful communion with the Father, before engaging in full combat with the devil.
Now, "the power of the Holy Spirit ... [being] with him" (Luke 4:14), He starts His ministry in the area of Galilee (circle area, Young 2007).
Jesus goes to live in Capernaum, a town next to the sea. As a symbol of His mission, the name means place of solace. He taught the people with authority (in the synagogue), healed them, and everybody spoke highly about Him. Thus, Jesus had already had a reputation as well as the necessary "qualifications" (Henry 2005:1) before He went to Nazareth (Luke 4:23). It would enhance His chances of being successful - in the face of preconceived ideas.
He then enters Nazareth, His heimat, where everybody knew or had known Him as well as His parents and brothers. Did not the very name Nazareth spell out the meaning of Jesus? A twig, a new shoot (Young 2007) will sprout (Is. 11:1). Will this Twig from Nazareth be able to guide the townspeople to new shoots, and will they be able to believe the promises that He has come to fulfil, and bear fruit?
He approaches the people with the "power of the Holy Spirit" with Him (Luke 4:14) and, as was His habit, visits the synagogue on the Sabbath. Usually, there were seven readers for every Sabbath. The first was a priest, the second a Levite (servant of God but not necessarily a priest - Num 8), and the other five were Jews from that synagogue (Henry 2005). Jesus often taught the people in the synagogues, but the occasion related in Luke 4 is the only one in which we hear the Scriptures being given to Him to read. The scroll of Isaiah was given to Jesus - which was what He had to read on that day.
Jesus stood when He started reading. It was typical according to the institution by Ezra (Neh. 8:5) to sit down afterwards, before the exposition and teaching started. The scroll was closed, and Jesus opened it.
The section that Jesus read from Is. 61 does not include the complete pericope. For example, "the broken-hearted" has been left out. In Poirier's opinion (2007:350), Luke uses Mark as a source for the same events, but as far as the section from Isaiah is concerned, as well as for the reference to Elijah and Elisha, Luke must have used another source. He argues this matter for the very reason that he wants to point out that Jesus' priestly task is (also) highlighted here. His further reference entails that prophets were rarely anointed,4 but that Jesus quotes the section "because He has anointed me" and later (Luke 4:18 and 21) shows that, in fact, He had fulfilled this prophecy. It refers to His priestly task (according to Poirier) because priests and kings were anointed. Poirier (2007:351) and Young (1984:134) refer specifically to the meaning of anointed in relationship to the meaning of concepts (anointed; anointed one; Christ, Messiah) that are nothing else but an indication of His priestly office. However, Poirier (2007:353) further indicates that the reference to Jesus as the Priestly Messiah is not recognized in the synagogue in Nazareth. Is. 61:6 serves as further proof that Christ's priestly task is under discussion here: "And you will be known as the priests of the Lord, the servants of our God."
A characteristic of the priest that stands out in the Old Testament is God's command for a holy life (Num. 18 and Deut. 18). God's only Son was anointed by the Holy Spirit as our highest Prophet, our everlasting King, and our only High Priest (Hebrews 9:25; 10:11-12). Blackaby (2006:1467) contends that the main difference between the priests of the Old Testament and Christ, as High Priest, is that the Old Testament priests continuously had to work reconciliation in the temple, while Jesus brought the perfect sacrifice once and for all. As the one who fulfilled the covenant, His priestly task is to bring fulfilment for everybody.
For the purposes of this article, the priestly duties/acts of Is. 61 are connected to pastoral duties/acts as they are currently known. Here, Jesus has been led by the Spirit as Prophet, Priest and Pastor. He is thus also the spiritual Companion and Healer of those in need.
Jesus' only comment, "This passage of scripture has come true today, as you heard it being read" (pleroo/accomplish), finds approval within the group. The only explanation for this concurrence is that the Holy Spirit has convinced their hearts. Their agreement, amazement and wonder (Luke 4:22), however, are in stark contrast to how the group change their mind after the one comment, "Isn't he the son of Joseph?" Dawsey (1984:278) views this turn-about as part of the theme "The rejection of Jesus". Jesus came to fulfil the prophecy. If everybody had accepted Him, He would not have had to leave the town.
Malina & Neyrey's (1991:67-68) description of a "dyadic" personality and cultural role in the early church in contrast to the individualistic role of contemporary man seems to apply to this change of heart. To force honour and respect, a scribe's views were accepted without question. Had it been a "person of distinction" who had made such a comment, the group would have accepted it immediately, and they would not have doubted the authority of His pronouncement the next moment.
With Jesus as the protagonist in the story and the people in the synagogue now changing into antagonists, with a masterful stroke, Jesus takes the "guilt of a turn of heart" on Him by quoting a proverb: "Healer, heal thyself". It is as if Jesus understands their expectations: "You will quote this proverb to me." On the one hand, they expect the Messiah, but on the other hand, they look down on this "common" villager - because "he did not perform many miracles there" (Matt. 13:58).
Koet (1989:42) explains that, according to classic literature, the proverb means that the healer has to heal his own social community first, i.e. his family, neighbours, and people in his vicinity (Nazareth) before he extends his healing actions to the region (Galilee) and thereafter the Gentiles. Thus, what Jesus has done in the rest of Galilee (Luke 4:14), He also has to do here. Jesus now contrasts the proverb by providing His own meaning: The responsibility of the prophet is not to advantage his own people (He would never be honoured for that in his own town in any case); on the contrary, the prophet's task is to call people to conversion (faith).
The concept "honour" or "accept" (dektos, accepted) here refers to the fact that (in Luke's case) a prophet is not supposed to please his fellow townspeople or to be to their advantage, but he has to "heal" them from their disbelief; for this reason, Jesus continued by quoting Elijah and Elisha as examples (Henry 2005). Koet (1989:44-45) and Squires (1993:1-14) explain that it is not about believers or unbelievers, but about the restoration of God's covenant with Israel, as has also been the case on Mount Carmel: Yahweh or Baal. In other words, it is about developing His covenant plan, i.e. reconciliation.
According to Poirier (2007:349), Jesus connected Is. 61 to the prophetic work of Elijah and Elisha not to highlight His prophetic role but rather His priestly role. When one compares the priestly role with the pastoral role, they are nearly the same, including amongst others forgiveness (washing) of sin and healing (washing) of disease, i.e. a reconciliatory role. (Jesus also often refers to Himself as the Good Shepherd, especially according to chapter 10 of the gospel of John).
For his part, Oakman (1991:164) views the concept of the marginalized, "the oppressed and economically marginated groups", as the main point of interest here. Furthermore, he points out that this is a recurrent theme in Luke and that it is actually being conceptualised in detail here, referring to Jesus, the one who fulfils the prophecy, the one who came for the marginalized (Is. 61 and Luke 4:21).
Elijah is God's servant (prophet) and a forerunner to Jesus, just like John the Baptist (1 Kings 17:1; Luke 1:17). Jesus is the one sent by God (new covenant) and the one who has fulfilled the prophecy of Elijah (and Elisha). The name Elijah means Yahweh is my God. Elisha means God is my redemption. The name Jesus means Yahweh saves. Each one of these names indicates the identity of the God of the covenant. Jesus, the one who fulfils the covenant, fulfils His calling by "healing" them, the marginalized, who call to Him in need.
The reference to Elijah and the widow of Zarephath (1 Kings 17:10-24) is typical of the marginalised to whom he has been sent. Elijah has to fulfil his pastoral task here. First, it entails physically looking after himself and the widow's family: neither the flour nor the oil will run out. She also emerges from her connection to Elijah as a saved human being. It is amazing that, in the midst of so much idolatry, she already witnesses to the fact that God is alive when she meets Elijah (1 Kings 17:12). After her son has been resurrected, he calls out: "Look, your son is alive" and she confesses: "Now I know that you are a man of God and that the Lord really speaks through you."
The reference to Elisha concerns Naaman's healing (2 Kings 5:1-27). Lepers were viewed as unclean and thus part of the marginalized. In the case of Naaman, they also have a believer in their midst - the little girl from Israel who has been captured on one of the raids. Elisha does not only heal this man (physical need), but through his healing, he is saved, "because from now on I will not offer sacrifices or burnt offerings to any god except the Lord".
In both cases, Jesus bears witness to the fact that "there were many widows in Israel during the time of Elijah" and "there were many people suffering from a dreaded skin disease who lived in Israel during the time of the prophet Elisha". Here, Israel refers to the Jews, but in both cases, it is about the fact that many widows and many lepers had ignored God and His covenant with them. That is why Elijah and Elisha were sent to others who had also been marginalised. In these cases, the prophets were also not welcome in their own country.
As has already been explained above, it seems that, from a pastoral perspective, a larger group was included, especially if one relates Is. 61 to the stories of Elijah and Elisha. Jesus came for the marginalized. He will not force Himself on those who do not "need" Him - and it has already been indicated here that Nazareth does not honour Him (Luke 4) and does not need Him. The "gospel" is proclaimed (Jesus' quote from Is. 61 and 58) to the poor, and prisoners will we proclaimed free, the blind will see and the suppressed will be freed. This is the year of grace, the jubilee year. It is the year during which the original owners once again receive the right of possession of the land, according to the Old Testament. In this case, it is the year of joy because grace has been bestowed upon the marginalized, those without esteem and those who have been removed from the centre of society.
In each person, the interactive process presupposes a social, psychological and spiritual unification of experiences as well as internalisation and growth in it. The factual has to be distinguished from the social-psychological-spiritual, but cannot be divorced from it. Next, a social-psychological aspect, i.e. status and honour, will be discussed because it is prominent in Luke 4:14-30.
Each human being exists in a particular social-cultural environment. The same holds for Jesus in Nazareth as His environment. Malina and Neyrey (1991:53) explain that this social-cultural environment grants a person not only status but also honour. In this pericope, Jesus' God-given status and honour is injured because His own people do not accept Him. Although He has already proven (Luke 4:14-15) His significance for the environment, He is not accepted. He introduces Himself as the one sent and anointed by God, the ONE who came to fulfil the scriptures and who is equal to the prophets Elijah and Elisha. He is the ONE who has been anointed by the Spirit to bring redemption (release) to all people (Luke 4:18-19). His fellow townspeople view His introduction as arrogant, and jealousy also plays a role here. The Messiah cannot look like this; He has been a child among us and the son of a carpenter at that! The fact that this child was conceived through the Spirit is ignored or is brushed aside as an untruth. Furthermore, one can also detect inferiority among them; their own town could not possibly produce the Messiah.
Frein (2008:9) refers to Elijah and Elisha as the benchmark against which Jesus' life and work are measured in the pericope in Luke 4. More than any other prophets in the Bible, Elijah and Elisha made God's presence visible through miracles of healing, feeding and the resurrection to life. This may have been a further contributing factor to the suspicion of the people in the synagogue and the scribes; after all, Jesus had performed miracles everywhere, but here, He "could" not.
The pastoral meaning of the "dishonouring" or the failure to appreciate Jesus' position and status is as follows: God gives His status, honour, and position to Jesus, not to (sinful) humankind. Thus, it is ascribed honour/status to Christ alone, confirmed in His anointment (Is. 61). However, Elijah shares in the acquired honour in God as a prophet, and we, after the crucifixion, share in the inherited/promised honour in Christ.
Shame is the result of failure to appreciate or confer honour. Christ is pulled down to the human level. Malina and Neyrey (1991:42), Seamands (1993:302) and Gardner (2005:127) refer to the result of "dishonouring" or the failure to appreciate as shame, which leads to inferiority and which is portrayed in the words, "I am not good enough."
Jesus' conduct bears witness to His deity and His compassion. He knows what the truth is; in His words and example, He says that He has been sent for them (us), who are easily reaching for the lie and are prisoners of the lie (the primal sin). It is ironic that He allows them to chase Him from the synagogue and the town. For us, reading the story afterwards, it is remarkable to see Jesus, the true Messiah, walking out from among them and leaving. Longenecker (2008:182) says that our own interpretations of Scripture causes us to lose sight of the humour in Jesus' conduct (and words). They are so blinded by their jealousy and anger that Jesus walks past them! For his part, Shepherd (1994:132) wants to catch the wonder of the moment by means of the analogy between Satan looking for Jesus' life (Luke 4:6) and the people in the synagogue in Nazareth.
The process of appropriation is discussed by means of three questions. Firstly: Does transformation and/or spiritual growth take place by means of this pericope? Above, we considered the relevant social-psychological-spiritual aspects coming to the fore in the pericope. We learned from it that human beings exist in a particular social environment and that particular cultural aspects of the social culture influence them. For example, Malina and Neyrey (1991:46) point out that honour and status were part of the social milieu.
The Jewish woman could not claim any status in society, especially not if she was a widow and/or poor. She only had status in terms of the husband to whom she was married. If that husband were to die, she would only have had status if she had had a son. Poverty immediately classified her as an outcast or marginalized person. Inferiority was the result of a failure of recognition - which is why a woman would never have spoken to someone (especially a man) unless she was directly addressed (as in the case of the widow of Zarephath).
In Jesus' summary of Is. 61 and 58, the needs of the poor clearly had priority. To the poor, He brings the good message, the gospel that would bring peace to the poor outcast in her relationship with God. Never again would she need to be ashamed of her poverty: She has forever been redeemed thereof in Christ. In the case of the widow of Zarephath, the physical poverty surpasses the spiritual poverty. The moment when she recognises the fact that God is in charge, her situation changes from hopelessness to hope. Now she does not have to prepare her last meal and die anymore. Her need has become her prayer, and her prayer has been answered. She is freed from her imprisonment, her "spiritual" sight is restored, and she is freed from suppression as a pauper and widow. Christ, the Elijah-Messiah, has pitched up for her: The year of grace has come.
Secondly: What does God want to reveal to us through Jesus? Under the guidance of the Holy Spirit, Jesus reveals who He is and why He has come to earth. He points to the place of honour in which God has placed Him. He points to the fact that He has been anointed, just like the kings of His time. He points out that He is the one who is fulfilling the Scriptures (covenant) and that He is the Messiah who has come to make good the predictions of prophets such as Elijah and Elisha, who were representatives of the Son.
For us as contemporary readers, He has come to swap our sinful characteristics (inferiority and being outcasts) for His characteristics - being a child of the King and being worthy in His kingdom. The features of hopelessness and blindness caused by our own situation are replaced. This holds from the day we were born because we are co-heirs. We are people with a new identity, who have to perform our pastoral task as "servant leaders" (Osmer 2008:188) in Christ.
Thirdly: What is the significance of this revelation for spiritual/pastoral care? It means that all of us can have a rejuvenated relationship with God in Christ because we are heirs to the "new testament" in Christ.
Practically, all believers on this earth are actually the hands and feet of Jesus Christ. In the midst of hopelessness, the church must reach people in the love of Jesus. However, the church (ekklesia from Greek) is defined as the sheepfold, the flock, the family of God, the field, the temple, the Jerusalem on high, the Israel of God, salt of the earth, light of the world, leaven in the dough, column of truth and the fullness of Christ.
The method of exegesis, the analysis of the cultural-historical background, interactive internalising, and pastoral development brought to the fore the following points of view in Luke 4:14-30:
The main directive that this pericope offers for pastoral care is reconciliation of humankind with God. At some stage in her/his life, the person in need views her/himself as marginalized.
The Biblical content (text or pericope) has to be exploited exegetically and hermeneutically, and it has to take account of the context of the Bible as a whole, i.e. with the covenant between God and humankind.
In addition, a ministry of reconciliation / pastoral care cannot be practised without taking into consideration the covenant between God and humankind. From a Biblical and theological perspective, the covenant is appropriate as a proprium for a reformed theory of pastoral care, as Janse Van Rensburg concludes.
Luke 4:14-30 throws light on Jesus as "servant-leader", especially for the marginalized. The marginalized fixes her hope on redemption (soteriology).
The history of pastoral care in the new hermeneutic phase emphasises the role of the pastor by means of the work of the Holy Spirit as redemptor (in Christ) between God and humankind.
Luke "pictures" Jesus as the Anointed of God, filled by the Holy Spirit in reaching out to the marginalized.
Jesus received the appointed place, honour and office from God and was baptised and anointed by the Holy Spirit to render Him competent. Furthermore, He is in continuous interaction with God through prayer concerning the execution of His office.
Jesus reveals Himself as the Prophet-Messiah and the Priest-Messiah through Is. 61 as well as through the stories of Elijah and Elisha. He is the one who fulfils the law and the prophets.
Jesus is central to the life of the marginalized as their Pastor (compassion and redemption). The only thing He expects from them is faith; that they would call on Him as their Redeemer, especially out of their spiritual needs.
The meaning that the revelation in Luke holds for pastoral care is that the companion has to be Jesus' hands and feet, also for the marginalized.
The conduct of the people in the synagogue in Nazareth was coloured by their own social-cultural circumstances, and they rejected Jesus because He did not conform to their image of the Messiah.
Each one of us is poor (in spirit), blind (in spirit), and prisoners of our own past. Jesus has already brought us redemption through fulfilling the covenant as Priest, Prophet and Pastor.
The pericope in Luke 4:14-30 offers guidelines for pastoral care. Jesus reveals Himself as the one who fulfils the covenant and as the Redeemer of the marginalized. The charge to the pastoral companion is to be the hands and feet of Jesus - also for the marginalised. Jesus, the one who has fulfilled the prophecy, is also the Saviour. He was sent not only to the Jews, but also to the marginalized, to every one believing in His vicarious payment for guilt. Now the redemption has been finalised, now we can believe in and know God's fulfilled covenant in the person of Christ and put into practice the reconciliatory relationship with God.
Bezuidenhoudt, A.P. 2005. Die klaarblyklike onversoenlikheid tussen die gereformeerde pastoraat en die moderne sekulêre psigologie: 'n Prakties-teologiese studie. Ongepubliseerde MA verhandeling. University of North-West, Potchefstroom. [ Links ]
Bezuidenhout, J.P. & Janse Van Rensburg, J. 2006. 'n Gereformeerd-narratiewe pastorale terapie. Acta Theologica, 26(2):17-43. [ Links ]
Blackaby, R. (Ed.). 2006. The Blackaby Study Bible (NKJV). Nashville: Nelson Bibles. [ Links ]
Bosch, D. J. 1991. Transforming Mission: Paradigm Shifts in Theology of Mission. Orbis Books: Maryknoll. [ Links ]
Capps, D. 1990. Reframing: A new method in pastoral care. Minneapolis: Fortress. [ Links ]
Dawsey, J.M. 1984. The literary function of point of view in controlling confusion and irony in the Gospel of Luke. Emory University: University Microfilms International. [ Links ]
Frein, B.C. 2008. Genre and point of view in Luke's Gospel. Biblical Theological Bulletin: A Journal of Bible and Theology, 38(1):4-13. [ Links ]
Gardner, T. 2005. Healing the wounded heart. Removing obstacles to intimacy with God. Shippensburg PA: Destiny Image Publishers. [ Links ]
Geldenhuys, N. 1983. Commentary on the Gospel of Luke. Michigan:Eerdmans. [ Links ]
Heitink, G. 1998. Pastorale Zorg: Teologie-differentiatie-praktijk. Kampen: Uitgeverij Kok. Henry, M. 2005. Matthew Henry's Commentary on the Bible. [ Links ] In: R. Meyers (ed.), e-sword: Bible with an electronic edge: Commentaries. [ Links ]
Hinnebusch, O.P. 1978. Jesus, the new Elijah. An inspiring new insight into the person of Jesus. Indiana: Servant Books. [ Links ]
Janse Van Rensburg, J. 1996. Verbond en pastoraat. Nederduitse Gereformeerde Teologiese Tydskrif, 37(1):152-165. [ Links ]
Koet, B.J. 1989. Five studies on interpretation of Scripture in Luke-Acts. Leuven: Uitgeverij Peeters. [ Links ]
Longenecker, B.W. 2008. A Humorous Jesus? Orality, structure and characterisation in Luke 14: 15-24. Biblical Interpretation 16:179-204. [ Links ]
Louw, D.J. 2000. A Pastoral Hermeneutics of Care and Encounter. A Theological Design for a Basic Theory, Anthropology, Method and Therapy. Wellington: Lux Verbi BM [ Links ]
Maddox, R. 1982. The purpose of Luke-Acts. Gottingen: FRLANT [ Links ]
Malina, B.J. & Neyrey, H. 1991. Honor and shame in Luke-Acts: Pivotal values of the Mediterranean world. In: J.H. Neyrey (Ed), The social world of Luke-Acts. Models for interpretation (Peabody: Hendrickson Publishers), pp. 25-65. [ Links ]
Noland, J. 1989 Word Biblical Commentary Volume 35A. Dallas, Texas: Word Books. [ Links ]
Oakman, D.E. 1991. The countryside in Luke-Acts. In: J.H. Neyrey (Ed.), The social world of Luke-Acts. Models for interpretation, (Peabody: Hendrickson Publishers), pp. 151-179 [ Links ]
Osmer, R.R. 2008. Practical Theology. An Introduction. Grand Rapids: William B. Eerdmans Publishing Company. [ Links ]
Poirier, J.C. 2007. Jesus as an Elijianic figure in Luke 4:16-30. The Catholic Biblical Quarterly, 69:349-363. [ Links ]
Seamands, D.A. 1993. Healing your heart of painful emotions. Nashville, TN: Inspirational Press. [ Links ]
Senekal, D.P. 2005. Die funksionering van Bybelse inhoude in 'n narratief-pastorale gesprek. Ongepubliseerde DPhil verhandeling. University of Pretoria: Pretoria. [ Links ]
Shepherd, W.J. 1994. The narrative function of the Holy Spirit as a Character in Luke-Acts. Atlanta: Scholars press. [ Links ]
Squires, J.T. 1993. The plan of God in Luke-Acts. Society for New Testament Studies: Monograph series 76. Cambridge: Cambridge University Press. [ Links ]
Stone, D. 2000. The rest of the Gospel. when the partial Gospel has warn you out. Corvallis, Oregon: One Press. [ Links ]
Young, G.D. (Ed.) 2007. Young's Bible Dictionary: Tyndale Desktop Reference. Tyndale: Tyndale House Publishers, Inc. [ Links ]
This article forms part of a larger research project on reconciliation.
1 For instance, before Jesus appointed the disciples, He went to the mountain to pray (6:12). He did the same before His transfiguration (9:28).
2 Proneons referring to Jesus, for example "He" and "His", are written with capital letters as a choice by the authors.
3 Dan Stone is a prominent writer from the Cross-centered Approach (companion) in Pastoral Care.
4 According to the Hebrew Bible, only Elijah and Elisha were anointed. One can also argue that Moses and Samuel were anointed. In this regard, also compare authors quoted by Poirier (2007:352) in research concerning Jesus' priestly role.


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British manufacturer
has announced that its highly anticipated E100 amplifier is now shipping.
The remarkably compact 4-channel amplifier is the flagship of the company's highly successful E series. The official launch marks not only the company's most powerful 4-channel amplifier, but also the first 4-channel proprietary class-D switchmode amplifier to be developed by MC².
Designed to run cool even in the most difficult working environments, the E100 can deliver 2,800W into 4 ohms with all channels driven from a 2U, 11.8kg chassis.
Various proprietary technologies have been utilised in the design. These include a Hybrid Dual Loop Feedback system (HDLF) for load independent, accurate audio reproduction, a high performance Active Energy Steering Circuit (AESC), custom drive circuitry and magnetic components to ensure highly efficient, high power, low impedance operation without compromise.
Right from the outset, the E100 was designed to run 2-ohm loads, thus giving huge power in excess of 3,500W from each of the four channels. This gives the amplifier further flexibility for running bass applications and allows bridging of a pair of channels down to 4 ohms. As such, bridging a pair of channels via the rear panel switches turns the E100 into a very powerful bass amplifier offering 7,400W at 4 ohms and over 5,300W into 8 ohms. Outstanding distortion and noise figures are quoted right up to maximum output.
However, the E100 is not just designed to be a powerful bass amplifier.
In order to achieve high sonic quality, full range, from a class-D amplifier, MC² developed a unique Hybrid Dual Loop Feedback system (HDLF). This corrects errors generated in the switching amplifier stages and the output reconstruction filters, minimising distortion and maximising Signal To Noise ratio. As such, this also ensures the E100 will faithfully reproduce audio signals – completely load independent. In addition, the HDLF is part of MC²'s unique Class-D modulator technology. Each section of the Modulator and Feedback circuit's design is carefully analysed to ensure that minimal errors are introduced into the audio signal chain.
As part of the extensive R&D process, MC² also spent several months studying and modelling individual components and the behaviour of the switching circuitry employed. The results of this work included a high performance Active Energy Steering Circuit (AESC), custom drive circuitry and magnetic components. The AESC is designed to cut output device stress by orders of magnitude, allowing almost continuous duty at full power into extremely low impedances, with high switching speeds maintained and without accelerated output device temperatures.
This results in output stage efficiencies in excess of >91 per cent typically and means that the E100 will carry on delivering maximum power into 2 ohms in the most demanding of environments (all channels driven with a very low crest factor of approximately 3), where other amplifiers would have begun to limit considerably, or self protect.
The E100 also achieves a maximum Plug to Plug conversion of 86 per cent of the power consumed, as each Power converter within the E100 has been optimised for maximum efficiency while a resonant PSU dramatically cuts power semiconductor losses within the main power supply.
Also featured is a new Power Reduction Circuit (PRC), which acts as a power control limiter on each channel and main power supply. The function of these circuits is to distribute the available capacity of the main power supply across the four channels. Each channel has a timed current limit and an immediate current limit – allowing each channel to deliver maximum power within a defined 'window'. Should the demand of all four channels exceed the maximum capacity of the main power supply (or mains feed) then timed limits or immediate power limits are applied to all channels by the main power supply.
Not normally actuated by audio signals, external control of the amplifier's limiters are provided for each channel on the rear panel – allowing very flexible power limiting up to 6dB of limiting in 2dB steps.
Naturally, the E100 is equipped with protection systems to cope with the usual fault conditions such as a shorted load, DC on outputs and Thermal Overload.
Common to the current E90 model, thermal limiting is included – which reduces the output power of the amplifier gradually to compensate for very high internal temperatures, rather than shutting the amplifier down into protection mode.
The front panel display, which has been designed specifically for the E100, incorporates indication of the channel's Power Reduction Circuit, Protection, Bridge and Channel link modes. Each channel's limiter also features a 5-bar LED graph. These represent the amplifier's relative output to the selected limiter threshold, and are accurate to within 0.25dB completely independent of load.
The feature set is completed with optional gain settings of 26, 32 and 36dB on each channel – user selectable by an internal jumper setting – rear panel Channel Link switches, Neutrik XLR female connector inputs and Neutrik Speakon 4-pole outputs and a captive mains cable. An optional EQ/X-over Board is available (common to the E-475).


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Bill Russell has fond memories of his years at Hoover High School. As a member of the school band, Russell and his fellow players marched down Main Street at the just-opened Disneyland, performed for the audience at the annual Hoover vs. Glendale game at the Rose Bowl and marched in Pasadena's Tournament of Roses Parade.
Russell grew up at 326 Concord St. and attended Columbus Elementary. His grandmother Jessie Russell, one of the founders of Glendale's PTA, served as president of that organization from 1910 to 1913. His mother, Ruth, continuing the volunteer activity modeled by her mother-in-law, signed up as assistant hospitality chair at Columbus, as noted in a 1950-'51 PTA directory kept by the Russell family. (This was back in the days when that school's PTA membership stood at 445 members.)
He still remembers the big pickles they bought from a market across from Columbus.
"They were dill pickles and came out of a jar," he said. "They cost a nickel in those days. The market is still there."
Sometimes, he and his friends walked to another store, a little white house on Pacific Avenue at Lexington Drive, to buy candy.
1949 was a very cold winter, he recalled. So cold that water puddles on the playground turned to ice.
"We would run and skate on them. It snowed here that year. It never snows here in Glendale, but we had to go to school anyway," he remembered.
Russell began his musical education in the fourth grade when he joined the chorus. When he entered Toll (riding his bike up Concord to the school) he took up the flute and played that instrument all three years.
Russell joined the band as soon as he got to Hoover and vividly recalled playing at the Hoover vs. Glendale game in the Rose Bowl.
"It seemed like half the town turned out for the games," he said. "We played 'Rock Around the Clock.' "
The cross-town rivals played at the Rose Bowl for more than 30 years, from 1933 to 1966, according to an article in the Glendale High student newspaper Explosion, Nov. 14, 2008.
"Crowds usually numbered 15,000 to 20,000, but in the 1930s some games drew more than 30,000 spectators," Russell said.
Every year that he attended the Hoover vs. Glendale game, Russell tried to figure out how to beat the crowd back to Bob's Big Boy in Glendale. One year, he said, he had his mother's car and tried a new route, driving back on Linda Vista Road. "Everyone went to Bob's after the game."
Russell was in the band on New Year's Day, 1956 when, after many hours of planning and practice, the band marched down the parade route. Smartly attired in their brand-new purple-and-white uniforms, they were "a sight that will long remain in the hearts of the students," according to the 1956 Scroll yearbook.
In March of that same year, Russell said, the band played on Main Street in Disneyland.
"This was a year after the park opened and several bands were there. Maybe 10 or more. We took a school bus down."
Since their uniforms were brand new, the students were cautioned to keep them clean as they toured the park after the performance.
Looking back on those years, he said, "I didn¹t appreciate playing in all those venues during high school until much later in life."
Russell graduated from Hoover in 1958 and then attended Glendale Community College. He also joined the Elks Choraliers, sponsored by Elks Lodge #1289.
"My grandfather was a founding member of that group." He enlisted in the Navy, serving from 1962 to 64. "J.F. Kennedy came to review us on the USS Kitty Hawk a month before he was killed."
Russell and Wanda Dray were married in 1967. Their son, Scott, graduated from Hoover in 1994 and his daughter, Hannah Rejana, just graduated this year, marking three generations of Russell family members at Hoover.
Readers Write:
"ON TV, from its birth in 1977 and until its end in 1989, was located in Glendale on Grand Central Avenue," Marc Cushman writes. "The Channel 52 studios (ON TV's affiliate in L.A.) were there, as well. And Channel K was produced there. If you lived in L.A. back then, I'm sure you remember ON. It was quite the rage, and for good reason — there was no cable TV in L.A. (or the Valleys, or even Orange County) — only in the Hollywood Hills and Beverly Hills (Theta Cable, which aired Z Channel). So Oak Industries, which owned ON TV, devised a way to scramble a TV signal, beam it across L.A., then decode the signal in a converter box in each customer's home.
"And each of the boxes, like today's cable boxes, was triggered individually, allowing ON to do the first pay-per-view events (music specials, sports specials, boxing events). And this all came out of Glendale."
If you have questions, comments or memories to share, please write to Verdugo Views, c/o News-Press, 221 N. Brand Blvd., 2nd Floor, Glendale, CA 91203. Please include your name, address and phone number.


text:
grow(redirected from growing on trees)
Also found in: Dictionary, Thesaurus, Legal, Idioms.
Patient discussion about grow
Q. I am worried about my growing weight.Can someone give more information? Obesity is killing me every day. My eating habits have become irregular due to my night shift work. I have gained four kgs in a month. Weight gain makes me stressed. I am worried about my growing weight. I am not able to be active for the day due to obesity. I have tried with gym but in vain as I develop muscular cramps and tiredness and have low energy the next day at work. I have heard of Acai berry diet and its benefit associated with weight loss. Can someone give more information?
Q. Why are so many kids being diagnosed with ADHD? Where was that disease when I was growing up? Why are so many parents taking their kids to get medicine for this so called ADHD? I am not saying it does not exist, but I do not believe it does to the extent that some people have made it out to be. Is that an excuse for parents who don't like to discipline their kids?
Q. can I grow taller after the age of 20? Now I am 28 yrs old and 4.5 height, can I grow taller after the age of 20?
• Stretching Exercises: - This exercise will help you to improve your posture. You'll be surprised to see that how much of "Height" is hidden behind your slouched back.
• Second, you can create a "Taller" effect by following some smart fashion techniques. You can easily add another inch or two of "illusionary height" by improving your dress coordination. For ex: If you are short wear vertical striped shirt.


text:
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text:
Susan Bonner-Weir, Ph.D.
Research Summary
The main goal of our group is to understand the mechanisms of pancreatic growth after birth in order to regulate generation of new beta cells and expansion of beta cells for regenerative purposes. Over the years our research has focused on the endocrine pancreas (the islets of Langerhans) in three main areas: 1) the architecture of the islet and its implications for function; 2) the in vivo regulation of beta-cell mass; and 3) the factors involved in islet growth and differentiation. We provided the first strong evidence of multipotent progenitor cells in the adult pancreatic ducts, first in transgenic mice over-expressing transforming growth factor-alpha, second in the partial pancreatectomy model, and third in cultured islet-depleted human pancreatic tissue, and more recently, lineage tracing experiments showing the ductal origin of the new islets formed after birth. This pathway of pancreatic growth after birth has important implications for understanding the mechanisms of response to injury and neoplasia of the pancreas as well as providing possible new insights into the pathogenesis of diabetes and new directions for therapy.
The current areas of interest include:
1. Defining the cells in the duct that can give rise postnatally to new islets.
Our studies on the pancreatic regeneration after partial pancreatectomy in the adult rat defined two pathways of new β cell formation in postnatal life: replication of preexisting beta cells and differentiation from progenitors/stem cells (neogenesis). Focusing on the progenitors for the neogenesis, our hypothesis has been that in the adult pancreas duct cells act as progenitors, such that with replication the mature duct cell regresses to a less differentiated cell (perhaps equivalent to a embryonic pancreatic duct cell) and regains its potential to differentiate into islet, acinar or mature duct cell, and that this differentiation is directed by external signals or morphogens. We are defining the cells that are involved and the factors that are carefully orchestrated in vivo to stimulate the growth and differentiation of the beta cells. This project entails the use of duct specific Cre mice, surgical models of regeneration, characterization of different subpopulations of ductal cells from rodents and humans and determining their potential to differentiate into islet cells.
2. Understanding the phenotypic basis of functional heterogeneity among beta cells whether normal, immature or dysfunction due to glucose toxicity.
We have been interested in the specializations that determine the beta cell phenotype. Recently we have shown that neonatal beta cells have a very different phenotype than adult beta cells and are functionally immature and that the transcription factor MafA is key to their functional maturation. Consistent with this, beta cells can be made dysfunctional by knocking down MafA. We are defining the physiological factors that regulate the maturation process in vivo so that we can mimic the maturation process in vitro for use with human ES/iPS derived cells. Additionally we are examining how the repression of selected genes modulates this maturation process.
3. Understanding how the human pancreas responds to the demand for more beta cells.
As we learn more about the mechanism of growth and differentiation in the rodent pancreas, it is critical that we assess whether the same mechanisms are involved in human tissue. We study pancreas from non-diabetic and long-term diabetic humans to answer to such questions.
Dr. Bonner-Weir is Senior Investigator in the Section on Islet Transplantation and Cell Biology at Joslin and Professor of Medicine at Harvard Medical School. Dr. Bonner-Weir received her doctorate in biology at Case Western Reserve University and then completed postdoctoral training in islet morphology at Harvard Medical School. She serves or has served on the editorial boards of the American Journal of Physiology, Journal of Biological Chemistry, Endocrinology, Cell Transplant, and Diabetes. She is or has been a member of the grant review panels for the NIH, Juvenile Diabetes Research Foundation, the American Diabetes Association, the California Institute of Regenerative Medicine, and the European Research Council.
Page last updated: September 19, 2019


text:
Jack Osbourne's wife has suffered a miscarriage.
The reality TV star and his partner Lisa announced last month they were expecting their second child together, but they have now revealed they lost their baby last week.
Lisa shared the sad news with fans in a post on her Twitter.com page on Friday morning, insisting they needed time to come to terms with their loss before sharing the news with the world.
She writes, "I have been dreading this announcement… I needed some time before being able to say it. Jack and I lost our baby boy last week. Having a late term miscarriage is by far the hardest thing either of us have ever had to go through. We appreciate all of your prayers and ask for privacy and respect during this time. It's important to stay hopeful and optimistic through life's toughest moments. We never know why things like this happen. All we can do is trust in God and know he has a plan for our lives."
The couple married in 2012 and is parents to a 17-month-old girl named Pearl.
Jack Osbourne's wife has suffered a miscarriage.


text:
Success in Africa depends on many factors including agility and localisation of strategy. Realising opportunities will take time as companies navigate complex environments and develop extended operational parameters.
Nielsen's African Prospects Indicator (APi) provides existing and potential investors in Africa with comprehensive insights across an extensive range of indicators, culminating in an unambiguous ranking of Sub-Saharan African countries.
Within this context, the strength of our new APi is its unique ability to integrate business, consumer and retail prospects together with more speculative and commonly used macro-economic factors. This brings companies closer to consumer market realities, which means investment can be optimally directed to achieve maximum impact.
The APi is the outcome of intensive collection and analysis of detailed macro-economic, business, retail and consumer information sets. These have been combined and weighted into a consistent single source, trended and comparative set of metrics; to understand not only a country's relative potential but also the source of that potential.