text:
(excluding delivery)£0.00
Discount Card Price£99.00
Retail Price £110.00 Save 10%
Offer: Extra 10% Off With Code: TENOFF
Product code: 15910427 /
Important Christmas Information: Due to the large number of orders placed at this time of year, we cannot guarantee that home delivery orders placed after 4pm on December 20th will arrive before Christmas.
However Click & Collect from your local store will still be available right up to Christmas Eve. Please check your local stores opening hours before making a trip to store.
FREE standard delivery within 3-5 working days on orders of £50 or more.
Orders under £50 standard delivery is charged at £4.95
FREE Reserve & Collect from store..More information on Click & Collect
Next Day delivery Order Up to 6pm for delivery the next day - from £5.95More information on Next Day UK Delivery
Currently unavailable, check back for updates - coming soon.More information on International Delivery
Please help us by writing a review of this product.Write a review


text:
Hi all,
I'm a beginner in java. I've got a small problem for which i would like to have your expert opinions.
I've an Oracle table which has 65 fields. Apart from the first field which is of date type, rest of all the fields are number type.
Instead of coding 65 "RecordSet.getInt" lines, is there a way to do it through a for loop ?
Thanks in advance.

subset: commoncrawl


text:
Letter to House Energy and Commerce Committee
July 26, 2007
Dear Representative:
On behalf of the National Education Association's (NEA) 3.2 million members, we would like to express our support for the inclusion of a moratorium on changes to school-based Medicaid claiming in H.R. 3162, the CHAMP Act, scheduled for mark-up this week.
Since 1986, federal Medicaid policy has explicitly recognized the essential link between Medicaid and health care for low-income children whose special healthcare needs make management of and access to treatment in school settings an imperative. NEA members care deeply about children's health issues. They have long recognized the importance of this link, which ensures that children with serious and chronic conditions can get the health care they need so that they can go to school. However, proposed regulatory cuts in payments to schools for providing healthcare have threatened these services. In addition, recent actions by the Centers for Medicare and Medicaid Services (CMS) have called into question the ability of schools to use Medicaid administrative funds for outreach to enroll Medicaid-eligible children.
School districts play a critical role as a site for healthcare delivery for students during the day. In fact, receiving medical services through school may be the only way some students get the services they need. Medicaid reimbursement helps school districts provide the highest quality services to students with special needs. Cutting Medicaid payments to schools would jeopardize the ability of students to receive needed school-based health care and could force students to remain at home rather than attending school. In addition, schools are under tremendous pressure from No Child Left Behind to have 100 percent of students achieving at high levels. Children with untreated chronic health care problems will not be attentive learners, will frequently be absent, and will not achieve at the levels Congress mandated in 2002.
The proposed moratorium on changes to school-based Medicaid claiming would allow school districts to continue to claim administrative and transportation costs associated with providing health services to Medicaid-eligible students with special needs. Most importantly, it would treat school districts consistently with other health care providers with regard to Medicaid reimbursements.
Diane Shust, Director of Government Relations
Randall Moody, Manager of Federal Advocacy


text:
Search homes for sale in Sterling, Kansas and find Sterling, KS real estate and houses. Also browse foreclosures, condos & townhomes with RE/MAX Kansas-Missouri.
All information provided is deemed reliable but is not guaranteed and should be independently verified. All properties are subject to prior sale or withdrawal. Data may not be reproduced or redistributed and may not be used for any purpose other than individual consumer's use. Copyright 2020 Mid-Kansas Multiple Listing Service and Prairie Land REALTORS®. All rights reserved.


text:
In the Congolese city of Mbandaka, inventive Christians are making baby names out of acronyms for religious expressions.
Here are a few examples:
- Glotogo, based on "glory to God"
- Jesovic, based on "Jesus our victory"
- Thabetogo, based on "thanks be to God"
- Thevogo, based on "the voice of God"
- Wonplago, based on "wonderful plan of God"
What's fueling the trend?
Parents worry that "using an ancestor's name (the Congolese traditional way) or the name of someone who has done something bad could somehow influence their child's character."
Hence inventing a name gives the child a clean slate, and if the name is Bible-inspired, this can only bring him or her good luck.
There's also "a sort of competition between parents to find the most imaginative and creative Bible-inspired acronym to name their newborns."
(A competition? To find the most creative baby name? Why does that sound so familiar…can't quite put my finger on it…)
It's not always easy to use these names, though. Some parents have had problems registering their babies' names with the government, which is "not so accepting" of the new trend.
[Random sampling of other acronym-names: Jejomar, Luvziminda, Dayesi, Ktyal, Anzac]
Source: OMG: A Bizarre New Way to Give Your Baby a Biblical Name


text:
Fischer Profil GmbH
Waldstraße 67
D-57250 Netphen-Deuz
Telefon: +49 (0)2737 - 508 - 0
Telefax: +49 (0)2737 - 508 - 118
Contact form
How to find us
Please click on the illustration! (A = outside, B = inside)
Return to overview »
Complete product range »
0.75 0.88 1.)
8 2.)
Prisma 50 µm/RSL25 µm polyester/RSL55 % AlZn AZ 185 (aluzinc)
In order to read the above PDF files, you need Adobe Reader.
If you have not installed Adobe Reader on your computer, you may download free Adobe Reader software here.
With compression software such as
WinZIP for Windows, you may easily extract compressed folders and files (with .zip extension) which you have downloaded.
To download WinZIP, click here.
By accessing a linked website to download Adobe Reader or WinZIP, you leave the website of Fischer Profil.
The providers of linked websites are exclusively responsible for the content of their sites. We do not assume any responsibility for the content and correctness of information provided on these sites.


text:
February 25, 2020
Welcome to our website!
Welcome to the website of Tucker, Kissling & Associates, Inc., a full service accounting firm. Our firm was organized in 1971. We began primarily as personal taxation specialist, but quickly grew into a full service accounting firm. We now have two offices in the Toledo area serving clients throughout Northwest Ohio and Southeastern Michigan.
We provide traditional accounting services such as audits, reviews and compilations as well as corporate and individual tax preparation. While we serve clients in many different industries, we have developed specialists in several - construction, labor unions, religious organizations and supplier / distribution.
Our construction service team includes two CPA's who have extensive construction industry experience and are familiar with various construction industry software providers.
In addition to the traditional accounting and tax services, we offer experience in tax planning, consulting, accounting system selection and implementation, and forecasts and projections.
We have Quickbooks Pro-Advisors on our staff who are experienced in Quickbooks setup and problem solving.


text:
Possible Bugs:
- Lifebloom refuses to be cast via macro, insisting it isn't ready yet.
- Insect Swarm is not being learned properly from the trainer. Trainer insists I've already learned it, and the spellbook insists I need to speak to the trainer.
- ADDITION: talented imp-feral-charge may not be "working as intended." Sometimes it won't allow ravage to be used; others, you can cast 6-8 unstealthed ravages for free and rack up the CP.
Ability Changes
- Dire Bear Form becomes Bear Form
- Maul has a cooldown, but does not trigger the GCD still. Will require some error-cleanses to keep from spamming "that ability isn't ready yet," or else creating a new macro for it.
- Abolish Poison and Remove Curse become combined as Remove Corruption; frees up one keybind slot as well.
- Remove Gift of the Wild. The original Mark of the Wild becomes a full party/raid-wide buff.
- Mangle becomes Mangle(Cat Form) and Mangle(Bear Form). It is still feral-only; non-ferals will still use Claw in cat form.
- Feral Charge becomes Feral Charge(Bear Form) and Feral Charge(Cat Form). It is still a feral talent.
- Swipe becomes Swipe(Cat Form) and Swipe(Bear From)
- Put Soothe back on your bar; is not "Soothe Animal," just Soothe, and is now used to dispel enrages. It can only be used in caster form, so priority on casts should go to restos (and maybe moonkin, didn't test if it deshifts them) first before cats and certainly least by your bear tanks.
- Put Insect Swarm on your bar (though the ptr wouldn't let me learn it from the trainer)
- Put Skull Bash(Cat Form) and Skull Bash(Bear Form) on your bar, most likely as a macro.
- Put Pulverize on your bar (feral only)
- Ravage does not always require [stealth], if talented as a feral.
Personal Keybind Changes
The addition of several new and important abilities into the feral rotations has me combing across my keybinds to figure out how best to map them. Skull Bash, Bash, and Maim all share similar use so could probably be macroed together into a CC button, along with Feral Charge if you can reach the modifier keys easily from the keybind. Something along the lines of:
|/cast [mod:shift,form:1] Skull Bash(Bear Form); [mod:alt,form:1]Bash; [mod:shift,form:3] Skull Bash(Cat Form); [mod:alt,form:3] Maim; [form:1] Feral Charge(Bear Form); [form:3] Feral Charge(Cat Form); [mod:shift] Entangling Roots; [mod:alt] Hibernate; Cyclone
...but I'm not sure I can comfortably use such a macro, personally, as it'd require me to drastically alter my current keybinds.
I'm rather happy that my main spec has rather limited changes! I am just hoping that the lifebloom-in-a-macro bug is fixed by the time the patch is released ;)


text:
Flags must stay down 30 days
I want to start off by expressing how disappointed I am in the quality of journalism presented in the Hook's "Words" column of June 24. I understand that the Hook is mainly a liberal based newspaper; however, I usually try to keep an open mind when reading the articles.
But this week after reading just the first paragraph of "Cuba or bust" I couldn't help but notice the politically driven uneducated quality of work presented. The first sentence says, "As we lumber through week four of Grieving for the Gipper (when in hell will the flags go back up?)...."
If you had taken just a minute to research the subject (as I would expect any responsible journalist to do), you would find that whenever an American President dies, we (Americans) as a show of respect to the individual and the position, lower our flags to half staff for 30 days from the date of death. To answer your question, as President Ronald Reagan died on June 7, 2004: The flags should have been raised on July 7, 2004.
One can't help but notice the ignorance of many people in this town, as many people raised their flags to full staff before that date.
I do have just one question: Would your writer have made the same comment regarding the state of our flags if it had been a beloved Democratic President such as John F. Kennedy? I seriously doubt that you would have the same disrespectful words to place upon the readers of your column.
As a member of the United States military, I understand what it means to respect my country and the flag that represents us as Americans. I hope that I have been able to educate you as to why we as Americans honor our former Presidents with a lowered flag when they die.
Jacob P. Smith


text:
Services on Demand
Related links
- Cited by Google
- Similars in Google
Acta Theologica
On-line version ISSN 2309-9089
Print version ISSN 1015-8758
Acta theol. vol.34 suppl.19 Bloemfontein 2014
The linguistic, conceptual, and pragmatic challenges of communicating Galatians 3:1-14 in Chewa
Ernst Wendland
Stellenbosch University, South Africa. E-mail address: firstname.lastname@example.com
The aim of this study is, first of all, to present a rhetorically oriented analysis of the central pericope of 3:1-14, with special reference to its pertinent oral-aural qualities. This forms the basis, in turn, for a comparative analysis of how this passage has been translated into Chewa in an old missionary-produced version (1922) in contrast to a more recent meaning-centered rendering (1998) as well as a special oral-poetic translation that was prepared as part of this study. Further attention is devoted to some of the conceptual challenges that this text, as an example of the Galatian epistle as a whole, poses for mother-tongue speakers due to their lack of an adequate biblical and hermeneutical frame of reference. Suggestions are offered as to how this significant cognitive disparity might be overcome through the use of a judicious selection of paratextual features, in particular, the incorporation of contextually relevant explanatory footnotes.
Keywords: : Gal. 3:1-14, Linguistic, Chewa, Literary analysis, Bible translation
Sleutelwoorde: Gal. 3:1-14, Linguïsties, Chewa, Literêre analise, Bybel vertaling
Most Chewa speakers claim membership in one from among a great variety of Christian denominations.1 But how well do they comprehend their Scriptures - in particular, the oldest, most widely used vernacular translation that is available to them? Can one really blame a majority for being relatively "foolish" in terms of their comprehension of this popular, but rather difficult and out-of-date version? In my text-comparative study, I begin by summarising the internal literary structure and principal oral-rhetorical features of 3:1-14. This initial analytical overview indicates some of the major compositional challenges that translators must face, first of all, from the perspective of correctly understanding the biblical text, and then also as they endeavour to re-express the meaning of Paul's passionate discourse accurately and artistically in their language.
Next, I describe a sequence of the main difficulties that this pericope poses today for "ordinary" readers and hearers of a relatively literal local translation. This includes certain problems occasioned by an unnatural rendering of some of the key terms and concepts that Paul used, with reference now to a significantly disparate cognitive context, which he no doubt assumed that he held in common with his initial audience in Galatia. This exercise involves a selective evaluative review of the long-standing Buku Lopatulika ("Sacred Book") version2 in relation to the original Greek text, on the one hand, and the Buku Loyera ("Holy Book"),3 a more modern Chewa translation, on the other. My choice of items and issues for consideration in this section was guided by the provisional results derived from a number of individual questionnaires and group testing procedures.4
In the concluding portion of this study, I will supplement my argument for a revised, meaning-oriented (functional equivalent) rendering of this passage with several additional proposals that concern the text's perceived orality in the target language (TL), its visual printed format, and an accompanying paratext of supplementary contextualising resources. This study illustrates the fact that interlingual communication involves much more than merely rendering the ancient source text (ST) by using the corresponding verbal forms of some modern language. To ignore the larger levels of discourse organisation as well as the subtle, less evident aspects of Paul's persuasive, "poetic" strategy in translation is to leave contemporary readers/hearers rather limited ("foolish") with regard to their capacity for understanding the apostle's critical theological and rhetorical objectives.
Before one can make a comparative assessment of contemporary translations (to be carried out below), one must first carefully investigate the original text from which they are derived. This forms the basis in turn for my effort to re-express the impact and appeal of Paul's message in the Chewa language. I will not present a detailed linguistic, exegetical analysis of the passage at hand. But by employing the methodology used in several prior explorations of the New Testament epistles,5 I wish to evaluate this pericope from a somewhat different, but complementary standpoint - namely, from a discourse-oriented, literary-poetic and oral-rhetorical perspective. This is because, in keeping with virtually all formal compositions in the ancient world, so also the Galatian epistle was also not only orally composed, probably being set down permanently in writing by a scribe, but it was also prepared for oral-aural proclamation by a lector, or "performer" (Mitternacht 2007:58-59), before a listening audience. An ancient letter was thus the spoken embodiment of its author - a semiotically poorer, but none the less significant vocal substitute for the writer's personal presence and projected message.6
Furthermore, my studies suggest that this passage, like all of the other apostolic epistles, was not only rhetorically conceived, but it was also poetically constructed. In other words, as many scholars have pointed out, the text clearly reveals various types of persuasive speech (whether Semitic or Greco-Roman in nature) and, what is more, also a cadenced, linear style that exhibits repetition, balanced, paralleled expressions, and many different literary devices that feature the sense of sound.7 Space does not permit a complete analysis of the oral-elocutionary structure of 3:1-14, but the following formatted diagram of the Greek text reveals a number of its primary poetic and phonic characteristics (cf. Wendland 2012:164-165). My overview of this pericope, which focuses upon the reiterated lexical items, is accompanied by selective footnotes that summarise and describe these elements along with their proposed thematic, rhetorical, and/or structural significance. Such qualities, too, need to be duplicated functionally in translation, if possible.
The sequence of measured lines on display below is simply my hypothetical reconstruction of the Greek text, including presumed paragraph units (separated by the broken underlines). Thus, I do not claim that the passage was necessarily composed with this specific literary arrangement consciously in mind, but only that it might have been conceived of in this way - to a greater or lesser extent. Form therefore expresses meaning also through the text's varied phonological features (including putative rhythmic breath spans). They serve both to shape this pericope structurally and to sharpen the thoughts and intentions of the author as he vicariously uttered them through a surrogate speaker as part of an emphatic corrective rebuke of his physically removed Galatian audience:
Tolmie has proposed a credible chiastic arrangement for the entire pericope of 3:1-14, which I have slightly modified as follows:26
A 1 -5: You (Galatians) received the "Spirit [of God]" by "believing what you heard".
B 6-9: Abraham believed, was justified, and received the promise that believers from all "nations" would be "blessed" as he was.
C 10: All who try to keep the "Law" for salvation are "cursed"
D 11: Thematic contrast: no one is justified by the Law; only the righteous by faith will live.
D' 12: Thematic contrast: the Law is not of faith; only the one who keeps the Law (perfectly) will live.
C' 13: Christ redeemed us from the "curse of the Law" by becoming a curse in our place.
B' 14a: He redeemed us so that the "blessing of Abraham" might come to [all] "nations" through [faith in] Christ - and ...
A' 14b: ... that "by faith" we [all] might receive the promise of the "Spirit [of God]".
In conclusion, the preceding analytical perspective on Paul's critical reprimand of his addressees in Gal. 3:1-14 clearly indicates that within the apostle's rhetorical repertory, sound too signifies sense. In other words, phonological features, such as rhythm, repetition, strategic phrasal positioning, word order, sound iteration, and euphony - all of these also contribute to the expression of his strongly affective, audience-engaging message.27 These acoustic devices serve, for example, to demarcate the discourse structure, to highlight important thematic correspondences or contrasts, and to render the text in a way that facilitates its oral enunciation as well as its memorisation for easier reference and recall.28 The implication for all Bible translators is substantial: If this phonic dimension was a functional aspect of the original intended meaning, then so it must also be taken into serious consideration when rendering this passage in another language. Paul's words must live on, not only in terms of their theological content, but also, in some way, also with respect to the vibrancy of the text's literary, including sonic ("oratorical"), qualities.
After carefully investigating the message of the ST in the source language (SL), including all of its structural, stylistic, and rhetorical features, translators must then attend to how best to convey the expressed meaning - formal, semantic, and pragmatic - in their mother-tongue, the TL. Space does not allow for a consideration of translation theory and practice here,29 but essentially, there are two basic points of reference: More or less literal with regard to the form of the ST, versus more or less liberal in terms of expressing its meaning in the target text (TT). This fundamental polarity results in two corresponding strategies of translation: "foreignisation," where one seeks to remain as close, or correspondent, as is practical to the SL forms in the TT, and "domestication," where one endeavours, to the extent possible, to reproduce the meaning of the ST in natural linguistic forms of the TL. As expressed in the well-known dictum of Schliermacher:
Either the translator leaves the author in peace ... and moves the reader towards him; or he leaves the reader in peace ... and moves the author towards him (Venuti 1995:19-20).
But what difference does it make? In the following exercise, I hope to demonstrate that a literal, "foreignised" approach to Bible translation does not communicate well when strictly applied in a Bantu language. As a case study, I will make assorted critical comments while working through the text of the Chewa equivalent of the venerable KJV, the Buku Lopatulika (BL), which remains the preferred version in most Protestant liturgical and didactic settings.30 My observations are given in footnotes attached to a relatively literal English back-translation of the BL text. These often include reference to the new Chewa translation (NC) and concern: (a) the stylistic form of the translation, (b) its expressed content as perceived by ordinary reader-hearers,31 and (c) certain conceptual or contextual issues that are difficult to deal with in any translation standing alone. The BL Chewa text is formatted as published, line by line, but not including 19 harder to perceive hyphenated words, which arise from two narrow columns of small, rather dense justified print. There are no paragraph breaks throughout the 14 verses, and the text is inset only to distinguish the OT quotations in verses 10b and 13b.
As the preceding comparative review would suggest, the BL version is quite difficult to comprehend for most "ordinary" readers (those not theologically trained). My research also indicates that this translation presents some significant problems of intelligibility for many pastors and seminary students as well, especially those who are simply hearing the text with no advance preparation. The New Chewa (NC) version helps considerably in this regard - that is, in terms of naturalness of expression and clarity of content. However, even in the case of this more meaningful version, certain difficulties do remain, namely, those that pertain to the cognitive context necessary for interpreting the biblical text in view of its ancient cultural and socioreligious setting.
It is possible to "fix" a relatively literal, uncommunicative translation by replacing - or complementing - it with a more meaning-based version, as has been shown in the preceding section. In fact, it is important to point out that the Buku Lopatulika is not a bad translation, and the Buku Loyera is by no means a perfect one. The older version was probably the best that could be done a century ago, under the prevailing circumstances of production at that time; on the other hand, the recent "popular language" version can certainly be improved in a number of areas. However, even the best translation cannot communicate effectively if the intended audience (readership) does not have sufficient cognitive background to fully understand the main ideas that the original author wished to convey to his initial receptors in their Ancient Near Eastern setting. The potential problems - "conceptual mismatches" - that may arise under these conditions are summarised on the following diagram, which indicates four different hermeneutical possibilities regarding some "key concept" or expression in the source (biblical) text:45
To explain: An important concept in category 1,46 such as "the gentiles" (τὰ ἔθνη, v. 8), is not very difficult to convey, provided that it is rendered correctly in the TT. In this case, NC's "people of other tribes" is a clearer expression than BL's "those-of-tr/bes/types" (one word), which is lexically ambiguous in this context, for it could also be understood as "those [people] of [various] kinds," for example, with respect to a different personality or character. Similarly, the items in category 2 can be handled quite readily through a good translation technique. In the case of a "tree" (ύλου) in v. 13, for example, uninitiated (biblically illiterate) respondents generally wonder, Well, what kind of a tree? Or, why and in what way was Christ "hung" on that tree? But in this case the term used to render "crucify" (σταυρόω) in Chewa (both translations) has traditionally been the verb meaning "hang something up/suspend" (-pachika), so this leads most people to a correct perception of the metonymic usage of "tree" in v. 13.
The concepts in the bottom two boxes tend to cause the most difficulty for translators and their primary audience alike - in the case of category 3, because people think they understand the vernacular text, when in reality they do not. In the case of category 4, it is because they simply do not comprehend, period, especially when confronted with a literal translation. The need for careful testing concerns the class 3 expressions in particular since translators often simply assume that their readers (hearers) understand the TT because it happens to be worded well in their language. The word for "spirit" (τὸ πνεῦµα, v. 2), for example, is one of the most difficult category 3 notions to deal with (Wendland 1998:135-138).47 The commonly used Chewa noun mzimu (both BL and NC) refers to an "ancestral spirit," thus implying some human being who died and now manifests his/her presence periodically for weal or woe as one of the "living dead"! Naturally, it has required a great deal of church teaching to sort out that rather large conceptual mismatch. The NC at least attempts to signal the correct sense by always adding the qualifier "holy" (Woyera - literally "White"). Finally, in the case of concepts in category 4, translators have to be the most creative and resourceful. For example, the personified expression "the Scripture foresaw" (προϊδοῦσα δὲ ἡ γραή) in v. 8 would probably be more understandably rendered as "the Writings spoke ahead of time" (Malembo adaneneratu).
But as suggested above, most translation project organisers today realise that their TL text needs to be supplemented by a diverse array of paratextual helps, such as section headings (sometimes introductory summaries too), extensive cross references, glossary entries for recurrent key terms or technical vocabulary, illustrations, charts, diagrams, maps, and - of greatest importance - pertinent explanatory-descriptive notes. The last-mentioned are essential for contextualising the biblical text on behalf of a specific audience group and level of readership (or biblical "literacy"). These comments create at least a minimal cognitive context to enable the users of a translation to bridge the great conceptual divide that so often (and frequently unnoticed) separates them from the biblical world - its history, politics, religion (even some crucial scriptural notions), customs and culture, flora and fauna, geography and topography, and so forth. Also needed are notes that call attention to significant instances of the manifold biblical intertextuality, for example, the references to Deut. 27:26, Hab. 2:4, Lev. 18:5, and Deut. 21:23, which form the indispensable legal backdrop for Paul's argument in the paragraph covering Gal. 3:10-14.
Below I will briefly illustrate the possible benefits of such contextual supplementation by giving three examples of footnotes (in back-translation) from the new Chewa Study Bible - New Testament, which is currently in press.48 Each of these comments is keyed to verse one alone. First of all, some clarification is needed to explain Paul's harsh use of language, apparently all of a sudden, at the very beginning of this pericope:
You foolish Galatians: The word "foolish" in Greek means a person who lacks common sense, having poor character, who cannot restrain himself from doing evil, a person of unstable thinking, unable to clearly distinguish between good and bad (Lk. 24:25; Rom. 1:14; 1 Tim. 6:9, Tit. 3:3). Paul does not mean a person with diminished reasoning capacity, but instead, someone who fails to use his/her power to remain alert and is unable to quickly discern erroneous matters. These words remind us of how Paul began this letter in 1:6-9.
The second example attempts to explain a rather sensitive expression that relates to the ancient Chewa belief system:
Who has ensorcelled you?: Without a doubt, the ones who had practiced sorcery against them were those false teachers. The believers at Galatia were taken up with the doctrine that they were teaching, so much so that it was as if someone had cast a spell on them.49
However, due to the great probability of misunderstanding here, a somewhat fuller explanation is needed, for example (continuing from the preceding):
So the Apostle Paul was not accusing these enemies of actually practicing sorcery. Rather, he was accusing them with confusing the thinking of the Galatians and hence leading them astray, away from the true teaching about Christ.
Finally, an explanation that pertains to Paul's theology and pastoral practice is accompanied by a biblical analogy that might be useful in preaching or teaching:
We manifested him publicly in your presence as one crucified on the cross: Refer to 1 Corinthians 1:23; 2:2. The words "we manifested him publicly" mean that during his preaching Paul most vividly displayed Jesus so that everyone was able, in their hearts, to visualize him as being crucified. Compare this with the serpent that Moses lifted up on a tree (Num. 21:9).50
Contextualised notes of this nature make it possible for contemporary Berean believers (Ac. 17:11) - keen Bible readers - not only to better relate the translated text of Scripture to its original setting and meaning, but also to apply it more precisely and perceptively to their present way of life, mental frame of reference (world-view, value system, etc.), and current sociocultural circumstances.
I have already mentioned the importance of the sonic dimension of the biblical text with respect to both interpretation and also its expression in translation via various media of communication. This would include the normal mode of some kind of printed publication as well as many types of non-print media, e.g., audio (radio, CD, even tape cassette), audio-visual (DVD, video, TV), electronic (including cell phones), internet websites (which incorporate visual printed text), and several dramatic performative formats (traditional as well as modern theatrical and musical productions). The last-mentioned - music and song - is especially important in many parts of Africa, where a tradition of public oral performance is still being maintained (folktales, riddles, proverbs, laments, lullabies, etc.), perhaps coupled with a modern medium of transmission such as radio or television. In the case of most of these methods of communication, a translated text that has been specifically fashioned for oral-aural presentation is desirable, in some cases essential.
But how can such a cadenced, sound-sensitive version be prepared? One can do no better than to use the original text of Scripture as a model in this regard. As was suggested in section 3 above, the pericope of Gal. 3:1-14 gives a strong indication of having been composed in a rhetorically structured manner as "poetic prose" - not pure poetry, but then again, not ordinary unembellished prose either. I have argued that a case can be made for asserting that this passage has not only been orally expressed during its composition - that is, aloud to Paul's scribe or amanuensis -but it has also been constructed in a way which enhances its public oral articulation and aural reception, as well as its potential for memorisation and future recall. Therefore, the same sort of phonic-poetic technique might be employed in order to create a rhythmic and euphonious translated text that functions in a corresponding manner.51
The following is my attempt to mould a revised version of the NC translation to serve this purpose. It is a text that has also been formatted on the printed page in a way that would facilitate its legibility and hence also its potential for oral expression. Only the first five verses have been reproduced below as an illustration for critique.
Chikhulupiriro chokha chimapatsa moyo
1 Agalatiya opusa inu, adakulodzani ndani?!
Pamene tidalalikira za Yesu Khristu kwa inu,
tidamuwonetsa poyera pamaso panutu
ngati wopachikidwa pa mtanda ndithu.
2 Tsono chinthu chimodzi chokha ndikufunseni:
Kodi inu mudalandira Mzimu Woyera uja
pakutsata Malamulo, kapena kunena zoona,
pakumva n'kukhulupirira Uthenga Wabwino?
3 Kani ndinu anthu opusa chotere?!
Kodi zimene Woyerayo adayamba kuchita mwa inu,
mukufuna tsopano kuzifikitsa pake penipeni
pogwiritsa mpharrwu zanuzanutu?
4 Kodi mudasaukira zonse zija pachabe?
Ai, sindikukhulupirira kuti m'pachabe!
5 Mulungu ndiyedi adakupatsani Mzimu Woyera,
ndipo pakati panu adachita zambiri zozizwitsa.
Nanga zimenezi ankachita chifukwa mumatsata Malamulo,
kapena chifukwa mudamva n'kukhulupirira Uthengawo?52
This special poetic rendition illustrates the following oral-rhetorical features (some of which are emphasised above through the use of underlining, boldface, and italics):
• Balanced, rhythmic utterances,
• Frequent line-end rhymes or reduplication,
• General and concentrated euphony of expression,
• Word order shifts (such as fronting) for focus and emphasis,
• Use of deictic particles, independent pronominals, and intensifiers,
• Attitudinally marked rhetorical questions, as in the original text, and
• Additional idiomatic wordings.
The following is a relatively literal back-translation into English:
Faith alone gives life
1 You foolish Galatians, who has ensorcelled you?!
When we preached about Jesus Christ to you,
we clearly manifested him before your eyes
like someone hung up (crucified) on the cross for sure.
2 So just one thing I'm asking you:
Did you receive the Holy Spirit
by observing the Laws, or to speak the truth,
by hearing and believing the Good News?
3 Could it be that you are so foolish like that?!
Say, the things which the Holy One began to perform among you,
do you now wish to bring them to a climax
by employing your very own powers?
4 Say, did you suffer all those things for nothing?
No, I don't believe that it was for nothing!
5 God is the one who gave you the Holy Spirit,
and in your very midst he did many amazing things.
So now, did he do all these things because you observe Laws,
or because you heard n'believe that (Good) News?
Translation is a highly specialised form of verbal communication. It is a very complicated way to send messages because two different languages - semiotic signaling systems - are involved. Furthermore, two, often highly disparate cognitive reference networks (mental models) are activated by the respective lexical signals in each language as used in its particular cultural context. With regard to Bible translation, the process is made even more difficult due to the great time gap and information differential between the two dissimilar communicative settings, ancient and modern.53 In some cases then, we cannot be sure about what exactly the original writer intended to convey by a certain word, phrase, clause, or even a complete sentence. For example, the commentaries and versions differ in their interpretation of the verb ἐπάθετε in Gal. 3:4: Does it mean "suffered" with reference to prior persecutions that the Galatians had gone through (e.g., NIV, NET),54 or does it refer instead to their prior beneficial spiritual "experiences" (e.g., GNT, CEV)?55
Fortunately, such sharply contrasting conceptual scenarios evoked by the same original text are relatively few and far between. However, as was suggested in the little Chewa case study earlier, a notable cognitive lack of correspondence remains for most contemporary readers - and textually "blind" hearers in particular - a situation that frequently leaves them rather "foolish" with respect to their understanding of the Scriptures. A selection of "damage control measures" must therefore be put into effect to limit or to compensate for any lack or loss of information that is (not) conveyed by a modern translation. As already suggested, various paratextual devices can be put into play (illustrations, summary introductions, explanatory notes, etc.) in order to create a more accurate and extensive mental framework for interpreting the biblical text, one that is contextually conditioned to serve a particular target constituency.56
In this study, however, I have also had occasion to draw attention to yet another, less familiar semiotic dimension of the Scriptures, one that is not often addressed in the various translations which are available today. That is the literary (poetic) aspect of the original, which includes its special appeal to sound - to oratory - as well as a persuasive verbal style that has the capacity and quality to evoke important emotive and esthetic feelings within a source-language-sensitive audience.57 By this I mean a group of listeners who are aware of what is going on, not only linguistically, but also rhetorically and artistically in the Greek (or Hebrew) text.58 In contrast, those Bible consumers today who must access its messages via a relatively literal vernacular version may be led to "foolishly" (i.e., wrongly - in the absence of sufficient insight, experience, or evidence) conclude that the original documents of Scripture were composed in an equally awkward, difficult, unsophisticated, and/or inelegant manner.
This complex esthetic-affective factor is a much more challenging issue for translators to deal with because it requires significantly more resources to be expended in terms of time, financing, and - most of all - compositional talent. In this crucial respect too, it would seem, creatively artistic translators are born, not made. The point is, such capable individuals are indeed usually present - somewhere - in any language community, most certainly here in Africa. The problem is first to discover such wordsmiths and then proceed to convince them of the vital need to contribute their particular spiritual gift to the worldwide cause of communicating the same gospel which the Apostle Paul proclaimed among the nations (τό εὐαγγέλιον ὃ ηρύσσω ἐν τοῖς ἔθνεσιν, Gal. 2:2) - that is, idiomatically, in the very hearing of their own people (cf. Acts 2:11).
Bruce, F.F. 1982. The Epistle to the Galatians. Grand Rapids: Eerdmans. NIGTC. [ Links ]
Catchpole, D. 2006. Galatians 3:10-13: Crucifixion, curse, and resurrection freedom. In: D.L. Bock & B.M. Fanning (eds.), Interpreting the New Testament text: Introduction to the Art and Science of Exegesis (Wheaton: Crossway), pp. 377-385. [ Links ]
Cosby, M.R. 2002. Galatians: Red-Hot rhetoric. In: A. Eriksson, T.H. Olbricht, & W. Uebelacher (eds.), Rhetorical argumentation in Biblical texts (Harrisburg: Trinity, ESEC 8) pp. 296-309. [ Links ]
De Vries, L. J. 2011. Linguistics as translation. Translation (Inaugural Issue): pp. 79-82. [ Links ]
Dunn, J.D.G. 1983. The Epistle to the Galatians. Peabody: Hendrickson. BNTC. [ Links ]
Herington, C.J. 1993. Greek poetry - The Hellenistic age. In: A. Preminger & T. Brogan (eds.), The New Princeton encyclopedia of poetry and poetics (Princeton: Princeton University Press) pp. 486-488. [ Links ]
Hietanen, M. 2007. The argumentation in Galatians. In: D.F. Tolmie (ed.), Exploring new rhetorical approaches to Galatians (Bloemfontein: UFS, Acta Theologica Sup 9), pp. 99-120. [ Links ]
Hill, Η., Gutt, Ε-A., Hill, M., Unger, C. & Floyd, R. 2011. Bible Translation basics: Communicating Scripture in a relevant way. Dallas: SIL International. [ Links ]
Keener, CS. 1993. The IVP Bible background commentary - New Testament. Downers Grove: InterVarsity. [ Links ]
Longenecker, R.N. 1990. Galatians. Dallas: Word. WBC 41. [ Links ]
Martyn, J.L. 1998. Galatians: A new translation with introduction and commentary. New York: Doubleday. AB 33A. [ Links ]
Matthews, T.G., Rountree, C. & Nioolle, S. 2011. Implicit aspects of culture in source and target language contexts. Journal of Translation 7(1): 21-48. [ Links ]
Mitternacht. D. 2007. A structure of persuasion in Galatians: Epistolary and rhetorical appeal in an aural setting. In: D.F. Tolmie (ed.), Exploring new rhetorical approaches to Galatians (Bloemfontein: UFS, Acta Theologica Sup 9), pp. 53-98. [ Links ]
Maxey, J. & Wendland, E.R. (Eds.) 2012. Translating sound and performance of the Bible. Eugene: Cascade Books. Biblical Performance Criticism. [ Links ]
Runge, S.E. 2010. Discourse grammar of the Greek New Testament. Peabody: Hendrickson. [ Links ]
Thuren, L. 1999. Was Paul angry? Derhetorizing Galatians. In: S.E. Porter & D.L. Stamps (eds.), The rhetorical interpretation of Scripture: Essays from the 1996 Malibu conference (Sheffield: Sheffield Academic Press), pp. 302-320. [ Links ]
Tolmie, D.F. 2005. Persuading the Galatians: A text-centred rhetorical analysis of a Pauline letter. Tubingen: Mohr Siebeck. WUNT 190. [ Links ]
Vaz, O.A. 2011. Functionally equivalent translation of New Testament hortatory discourse into Hill Madia. Ph.D. Dissertation, Fuller Theological Seminary, School of Intercultural Studies. [ Links ]
Venuti, L. 1995. The translator's invisibility: A history of translation. London: Routledge. [ Links ]
Wendland, E.R. 1990. What is truth? Semantic density and the language of the Johannine Epistles. Neotestamentica 24(2): 301-333. [ Links ]
Wendland, E.R. 1998. Buku Loyera: An introduction to the New Chichewa Bible translation. Blantyre: CLAIM. [ Links ]
Wendland, E.R. 2004. Translating the literature of Scripture. Dallas: SIL International. [ Links ]
Wendland, E.R. 2008. Finding and translating the oral-aural elements in written language: The case of the New Testament Epistles. Lewiston & Lampeter: Edwin Mellen Press. [ Links ]
Wendland, E.R. 2012. Comparative rhetorical poetics, orality, and Bible translation. In Maxey & Wendland, q.v., pp. 139-178. [ Links ]
Witherington Ill, B. 2009. New Testament rhetoric: An introductory guide to the art of persuasion in and of the New Testament. Eugene: Cascade Books. [ Links ]
1 (Chi)Chewa is a major Bantu language spoken by some 12 million people in Malawi, Zambia, Mozambique, and Zimbabwe.
2 Published by the Bible Society of Malawi (First edition, 1922).
3 Published by the Bible Society of Malawi (Blantyre, 1998).
4 Those whose opinions and evaluations were sought included seminary students of my first-year Romans exegesis class and the members of several local congregations in the Lusaka area.
5 Specifically, James, 1 John, Philemon, and 1 Peter in Wendland 2008. I am not arguing that 3:1-14 (or any other Pauline epistolary passage) exemplifies pure "poetry" in the Classical Greco-Roman sense - only that it appears to manifest an oratorical style of "poetic prose."
6 Furthermore, it may well be true that "Paul expected one of his co-workers ... to go and orally deliver the contents of the document in a rhetorically effective manner" (Witherington 2009:3).
7 I am not suggesting here that Paul composed this passage (and other epistolary texts) by consciously following the poetic forms of Hellenistic literature. Rather, my view is that he selectively employed his own rhetorical devices and rhythmic patterns (some also undoubtedly influenced by a Semitic style), both to effectively express the subject at hand and to render the text amenable to oral articulation, memorisation, as well as an auditory means of transmission and reception. It is interesting to note that current developments in Hellenistic poetic technique, i.e., a certain measure of phonological simplification, appear to support the type of discourse analysis that I have carried out: "From about the beginning of the Christian era, the distinction in colloquial Gr. speech between long and short vowel-quantities began to disappear, and the musical pitch-accent that had prevailed since archaic times began to be replaced by a tonic stress-accent similar to modern Gr. or Eng. ... [B]y the beginning of the 6th c. A.D., the characteristic Byzantine versification was well established, its guiding principle no longer syllable quantity but recurrent stress accent" (Herington 1993:487).
8 I am hypothetically positing a slight pause after Ίησοος Χριστός. Note the underlying consonance in /ς/ throughout this verse (after τίς), a feature that subtly unites these initial, emotively expressive lines of direct address - the onset of Paul's principal argument sequence (Witherington 2009:126).
9 The fronted τοΰτο µόνον draws attention to the content of the A-B-A' ring construction, which, in turn, foregrounds the middle (B) term: το πνεύµα έλάβετε. The two outer terms express a point-counterpoint sequence that moves from the lesser (A) to the greater (A').
10 The reiterated άνόητοί (cf. 1a) occurs in a similar, emphatically fronted position.
11 A lexical chiasmus emphasises the antithetical concepts and demarcates the poetic lines. The middle term, the temporal adverb νυν, highlights the current precarious situation of many of the Galatian addressees - namely, άνόητοί, being in a "foolish" state of mind (cf. v. 1a).
12 The reiterated /εϊ/ assonance draws attention to the negative concept "in vain," which throws into relief also the fronted demonstrative referent τοσαυτα.
13 In this case, the lexical chiasmus reinforces complementary notions - but again involving a reference to the divine "Spirit" (i.e., 3b and 5a).
14 The exact repetition of these contrastive thematic expressions: ίξ Εργων νόµου versus η ίξ άκοης πίστεως; (2b-c; 5c-d), audibly underscores their importance in Paul's argument and structurally marks the close of the first paragraph (Paul's Rebuke).
15 The key concept of "faith-fulness/believe" continues from paragraph one at the onset of paragraph two, as Paul's scriptural exegesis of the Example of "Abraham" is introduced. This new, but related subject is also marked by the initial conjunction καθώς "Just as/In the same way which introduces a subordinate comparative clause (v. 6) that serves as a frame of reference for what follows (v. 7ff). The four evenly spaced occurrences of the central illustrative personage Αβραάµ (which also forms a unit-bounding inclusio) lend perceptible cohesion to this medial paragraph, as it alternates with the reiterated πίστ- stem (5x). According to Vaz, "With the use of καθώς, Paul seeks to answer his most important rhetorical question, and he summarises the answer by quoting Gen. 15:6, followed by the inference in 3:7 that it is by faith (implicitly contrasted with circumcision) that one becomes a child of Abraham" (Vaz 2011:75-76). Catchpole notes that "Gal 3:6-9 focuses on the experience of Abraham. That experience is the prototype of the experience described in vv. 1-5, for the word καθώς, with the Genesis 15:6 LXX citation attached, causes v. 6 to lean on what precedes. It is also an experience that anticipates what happens when the gospel is preached in the form of a promise and received by faith ..." (2006:381). It is indeed strange that Catchpole ends his study in v. 13, when this paragraph and pericope so clearly conclude in v. 14.
16 Assonance in -οι serves to stress the key phrases involved in this deictically foregrounded construction: οί έκ πίστεως, ούτοι υιοί
17 Here is another instance where Paul employs the word order (syntactic front-shifting) to spotlight the crucial notions that he is arguing for: έκ πίστεως δικαιοΐ τά εθνη ό θεός.
18 An elaborate interlocking double chiasmus in vv. 8-9 spotlights the prophetic personification of Scripture (v. 8) and conjoins all of the key concepts in this paragraph: τά εθνη : τω Αβραάµ :: έν σοι : τά εθνη + Ένευλογηθήσονται : πάντα τά εθνη :: οί έκ πίστεως : ευλογούνται. The focal notion of "believing Abraham" begins and ends the paragraph (6-9), forming a chiastically ordered inclusio: Αβραάµ έπίστευσεν πιστω Αβραάµ.
19 The fronted, hence emphasised phrase έξ εργων νόµου (10a) picks up on its correspondent in v. 5c at the close of the first paragraph, thus forming an "exclusio" around the middle paragraph (vv. 6-9). Although the two topics of "works" and "law" lie in the presupposed background of paragraph 2, these terms are not explicitly mentioned. "Once the topic is switched from those of faith to those who are of works, the comment about their plight also contrasts with those in v. 9. The emphasis sharpens this contrast and reinforces the very different prospects facing these groups" (Runge 2010:280; on "emphasis" see ibid.:271-273).
20 Lexical repetition at the end of the first two lines (or clauses, εΐσίν) helps to draw attention to what is different, namely, Paul's introduction of the negative and contrastive (i.e., with "blessing" in v. 9) notion of "cursing" (κατάρα-) that becomes prominent (5x) in this third and concluding paragraph of the pericope.
21 Έπικατάρατος πας άνθρωπος, Ος ούκ έµµενεΐ έν πασιν τοΐς λόγοις του νόµου τούτου του ποιήσαι αύτούς· (Deut. 27:26, LXX). Paul's citation of the LXX is fairly close (including the fronted key term Έπικατάρατος). Note also the imperfect chiastic arrangement: Έπικατάρατος πας - πασιν ... γεγραµµένοις. My proposed rhythmic (not necessarily poetic!) lineation for this quotation is based primarily on sound correspondences and is thus more speculative than usual.
22 The (imperfect) chiasmus within the two clauses of v. 11 reinforces the antithetical argument that Paul is developing: έν νόµω ... δικαιουται-Ό δίκαιος έκ πίστεως. In addition, the back-shifted adjective δηλον functions rhetorically as a qualifier of both δτι clauses.
23 In the expression Ό ποιήσας αύτά ζήσεται Paul brings together the key ideas of the two preceding verses, i.e., 10f and 11b, with a clear emphasis on the notion of "doing". Thus, the only way to "live" by the "Law" is to "do it [all of its precepts]" - perfectly!
24 The impossibility of the preceding assertion is highlighted by another contrastive chiasmus in v. 13: ήµάς έξηγόρασεν - γενόµενος υπέρ ήµων, a construction that stresses the pronoun "us". In addition, the central personal in the salvific process, Χριστός, is suddenly reintroduced (with asyndeton, in fronted, sentence-initial position; cf. 1c), further stressing Paul's point - and probably announcing the turning point of Paul's argument (C => C' in the chiasmus below).
25 The two final (ίνα) clauses that form the core of Paul's climactic summary-conclusion in v. 14 are chiastically worded in a way that draws attention to the radical theological notions that Paul is here bringing to the fore: είς τά εθνη ή ευλογία του Αβραάµ γένηται :: την έπαγγελίαν του πνεύµατος λάβωµεν. Thus, "the (God's) blessing of Abraham" is either equated with, and/or added to "the (God's) promise of the Spirit" - and "we" (all-inclusive!) are among those "nations" being referred to as the "recipients." How does it all happen? That is specified by the phrasal tags that are positioned at the end of each member of the chiasmus: έν Χριστω Ίησου - διά της πίστεως! Finally, it is worth noting that the order of the Christological title "Christ Jesus" (14b) is in chiastic arrangement with respect to its occurrence at the onset of this pericope in 1b. - perhaps thereby suggesting its use here as a unit-ending inclusio.
26 This arrangement is based generally on Tolmie (2005:123). I have added the inner "D" elements - the central contrastive thematic focus; note also the chiastic arrangement of thematic concepts in the parallel "A" and "B" elements.
27 Many commentators consider Galatians to be an instance of "deliberative" rhetoric throughout, "the rhetoric of advice and consent, trying to get one course of action or another" (Witherington 2009:14, 126). But in Gal. 3:1-14 there would certainly seem to be at least a touch of "epideictic" rhetoric as well, the "rhetoric of praise and blame" (ibid.:14) - with Paul praising Father Abraham, but blaming the obstinate Galatians.
28 A twofold focus on aurality and mnemonic potential is also the subject of Mitternacht's detailed rhetorical and epistolary study of Galatians: "Focusing on aural reception, the task of this analysis is to take into account means of attracting attention, such as direct address, confrontational assertion and emotional appeal, and epistolary form and formulas that would have generated recollection and evoked an awareness of a basic progression of argumentation" (2007:58). We see a clear example of what Mitternacht terms "situational pertinence" (ibid.:59) throughout 3:1-5, as Paul resumes his sharp rebuke of the Galatians for their wavering faith (cf. 1:6-10). Foundational "formulaic" language then appears as Paul turns to well-known Scripture texts to support his pastoral reprimand and appeal for a resumption of Abrahamic faith (3:6-9) in contrast to a legalistic self-righteousness (3:10-14).
29 For a detailed orientation, see Wendland (2004:31-97).
30 This observation would apply to all four east-central African nations in which Chewa is spoken as a major language. Most Catholic readers, on the other hand, prefer to use the more modern and meaning-orientated Buku Loyera (Deuterocanonical) version. The old Buku Lopatulika is further hindered in its communicability since it is a "missionary version," that is, a text that was composed in the main by non-mother-tongue speakers, which results in many unnatural lexical and grammatical choices (Wendland 1998:passim).
31 I am basing my critical observations in this section on: (a) my experience in working with Chewa Bible translators (and more recently study Bible editors) since the early 1970s; (b) teaching in the Chewa language using both the old and the new translations over the same period of time; (c) a written questionnaire for 13 first-year seminary students that assesses the clarity and comprehensibility of the Buku Lopatulika translation; and (d) personal directed queries of students and congregational members (in Chewa), to test specific wordings of this translation in comparison with the newer Buku Loyera version. Note that I originally worked this comparative chart out for all 14 verses of ch. 3, but in the interest of space, only vv. 1-5 are reproduced below as a sample.
32 An expository footnote is necessary to explain the non-literal usage of "ensorcelled", which is a loaded term in the traditional religious belief system. The opening emotive vocative interjection is more dynamically expressed by a separate utterance, as in the new Chewa version (NC).
33 BL follows the Greek sentence structure, which results in a long unnatural interrogative in Chewa. The question raised is this: In which way was Christ "shown before you, crucified"? NC clarifies the sense: "When we preached Jesus Christ to you, we publicly showed him before you as someone crucified on a cross."
34 Paul wants to "query" the Galatians (NC), not to "learn" anything from them (semantic mismatch). NC renders the fronted Greek τοΰτο µόνον more effectively: "I ask you just this one thing:"
35 "That Spirit" requires a clearer reference - the "Holy Spirit" (NC). "Works of a law" becomes "by following (i.e., obeying) Laws" in NC.
36 "Hearing of faith" is literal Greek and unintelligible to virtually all contemporary respondents (see Tolmie 2005:105-106 for the various exegetical options for άκοης πίστεως). NC proposes an interesting combination of form and meaning: "by hearing and believing the Good Message (Gospel)".
37 This is worded as a real question in BL - an insult! NC marks the question as being rhetorical.
38 As expressed in BL, this query could be mistakenly interpreted as a reference to the Galatians' involvement with witchcraft - the African kind! NC: "Do you want to (try and) extend what the Holy Spirit began to do among you to the limit by means of your own powers?"
39 It is not at all clear what "such pains" designates. NC refers "receiving all those things" to what the Holy Spirit had done among them (vv. 2-3, GNT).
40 This final phrase has no meaning at all for hearers. NC: "I do not believe that it was all in vain."
41 The referent for "he" is unclear, as is the expression "added unto", which is apparently an attempt to literally render the Greek έπιχορηγων. NC: "Has God, who gave you the Holy Spirit ..."
42 NC eliminates the ambiguity of the literal BL (έν ύµΐν) by saying "in your midst".
43 NC uses the clarified renderings from v. 2 and also streamlines the syntax of this long question.
44 NC (wrongly this time!) interprets καθώς as a concluding subordinate conjunction, and hence ends the first paragraph at the end of v. 6 instead of v. 5 (as analysed above).
45 Adapted from Hill, et al. (2011:170).
46 This would be a concept that is conceptually "shared" between the Source and the Target settings - and one that ordinary hearers/readers think or assume that they do actually have in common, like "gentiles".
47 This concerns the issue of implicit information at the "world view" level, about as deep as we can get in terms of a conceptual communicative clash. Matthews et al. posit a still deeper cognitive level, namely, the "image schema stratum," which is "based on sensorimotor actions that are common to the human body" (2011:32). However, this would seem to be also encompassed by, or incorporated within their "worldview stratum" (ibid.:31).
48 With the Bible Society of Malawi (Blantyre); the target date for publication was late 2012, but the lack of sufficient funding has delayed this to date (February 2014).
49 In Chewa, as in many Bantu language-cultures, one must distinguish between "sorcery," to cast an evil spell on, or use magic against someone in order to harm him/her for personal gain, and "witchcraft" proper, which refers to a mystical kind of necromancy and/or necrophagy that is practiced nocturnally in order to sustain one's supernatural power to carry out or participate in certain illicit, antisocial activities. Here we have another significant cognitive mismatch at the worldview level. Consequently, the bare translation can "give rise to different explicatures ... [and] these explicatures have different affective results" for the audience (Matthews, Rountree & Nicolle 2011:41). Thus, the practice of sorcery, if discovered (e.g., by divination), calls for compensation, whereas "witchcraft" requires personal and social rehabilitation through various ritual practices.
50 In this connection, namely, "crucifixion," I might point out another contextual note that is urgently needed near the end of this pericope, in v. 13. This involves the concept of "curse" and "cursing," where we again have a serious cognitive clash at the worldview level. Due to its importance as a biblical key term, especially in the Old Testament (e.g., Deut. 21:23), the literal Chewa equivalent (-temberera) is retained in translation. However, its figurative meaning needs to be pointed out, for example: "To be cursed is not to be harmed by someone's evil speech, but it means to be condemned - to be judged guilty and liable to punishment by God."
51 See Wendland (2008:132-142); the Chewa poetic genre modelled here (ndakatulo) does encompass indigenous "rhetorical criticism" as well as topics of an expository nature. Not every translation team would be capable of composing such an "oratorical" version, but where the circumstances allow (e.g., the intended audience group, setting, and medium), it might be considered as a translational option.
52 In v. 5 the Chewa version does not reproduce the repetition of the Greek text exactly; a slightly different grammatical construction was used in order to foreground the key antithetical concepts - "observing the Law" versus "hearing and believing the gospel."
53 "[T]he true nature of interlingual translation [is] a social and cultural process that can only be understood in wider cognitive contexts of the creation and transformation of meaning in and across cultural boundaries" (De Vries 2011:82).
54 For example, Bruce (1982:150); Keener (1993:525).
55 For example, Martyn (1998:285); Longenecker (1990:104). The context of Paul's argument at this point would seem to favor this interpretation, although earlier references or allusions to "persecution" in the letter (e.g., 1, 4, 13, 23) make the former construal also possible. Thus, this may be an instance of "semantic density," where both senses fit the textual setting and may well have been intended by the author (Wendland 1990).
56 "The intent is to enhance the concept of Bible translation from merely the transfer of meaning or communication of information - processes that commonly consider only the surface structure of culture - to one that accesses cultural deep structure such as values, value orientations and worldview. These cultural components are important, and at times critically important to the manner in which the receptor audience will interpret the Scriptures" (Matthews et al. 2011:45).
57 See the various essays in Maxey and Wendland (2012).
58 This is the major thrust of my argument in Translating the Literature of Scripture (2004).


text:
Millbury, Massachusetts
|This article is a stub. Help us to expand it by contributing your knowledge. For county and town page guidelines, visit U.S. County Page Content Suggestions.
Millbury is a town in Massachusetts. It was formed in 1813 and was previously called Sutton. It can be found in Worcester county and is a part of the Worcester registry of deed district. For more information, contact the county at 127 Elm St., Millbury 01527. On the attached map, Millbury is shown as 46 in Worcester county.
For information about the state of Massachusetts see Massachusetts Family History Research.


text:
Spurs forward Boris Diaw hails from France. Does that mean he is a refined gentleman, schooled in the continental gentility demanded by the house rules at Pierre Gagnaire? Or is he more like the slovenly Gérard Depardieu? Watch this video from Wednesday night's Bulls-Spurs game, and make your own decision.
[ESPN, video by Tim Burke, h/t Kevin]


text:
Kings Chapel Church at 15 Spring St. in Monticello celebrated a church reunion June 13. Packed with people of God, the service was an event to remember for years to come.
Kings Chapel Church at 15 Spring St. in Monticello celebrated a church reunion June 13. Packed with people of God, the service was an event to remember for years to come.
Kings Chapel Church was founded by the late Rev. Elder Jessie Wrenn and his wife, the late Mable Wrenn, more than 50 years ago. Bishop Leon Williams and his son, pastor Michael Williams, are now the presiding leaders of the congregation.
Kings Chapel Church would like to extend a special thanks to pastor Georgia Mims of Lockport, Bethlehem Temple of Syracuse, Bethlehem Temple of Monticello, Gene Jones of North Carolina, Ryan and Nakita Tinsley of Syracuse, Jackie Massey of California, Rose O'Bannon, Mark O'Bannon, Romena Bigio, Rose Morgan, April Andrews and Bishop Kervin Herring and wife, Shirley, and Mayor Gordon Jenkins of Monticello for their participation in making the event successful.
Thanks to all others for their prayers, hard work and enthusiasm. The celebration was not only for the members to reflect and rejoice, but also free to the public to worship and dine in unity.
God bless, and remember, what you give comes back to you. So keep giving nothing but love.
Diane Hinson
Bushkill, Pa.
I would like to take this opportunity to commend Brant Winum and staff of the Wallkill Valley Cemetery in Walden.
I was born and raised in the Village of Walden, married and had my family here, also buried many family members here. Unfortunately, in the past, not only was the cemetery in great disrepair, but also deeds to the graves were not given.
I am very impressed at the incredible job Winum and his staff have done to improve our cemetery — from level and gravel driveways, wireless cameras, speed limit signs, to overall ground maintenance. Excellent job.
These fellows show great pride and commitment in their community and their work. I am so impressed when I visit my deceased family members at the cemetery.
Kudos to you all: Brant Winum, Paul Holzheid, Frank Donovan, Joshn Winum and Seth Winum.
You show great respect to our loved ones' final resting place, and I thank you.
Sandy Schroeder
On July 26, I visited the Old Time Fair at the fairgrounds in Grahamsville and saw many nice things going on. Although I enjoyed everything, my favorite was watching Barry Lewis play "auctioneer," and keep the audience jumping with bids in the hundred-dollar amounts. I believe the money is going to a worthy cause, and I'm only sorry I could not join in.
As I was leaving, Barry stopped me to thank me for coming to the fair. It was then that we made a deal; I am going to bake two doughnuts and have him auction them off someplace for charity. This made my day. Thanks, Barry. (LOL).
Donald Janus Sr.
South Fallsburg


text:
5 Important SEO Tips for Self Defense Websites
After last year's election, the number of Americans taking self-defense classes has soared. This is especially true for women and minorities, many of whom no longer feel safe.
This means that self defense websites can expect to see an increase in traffic, as long as they follow best practices for SEO.
Read on, to learn the best SEO tips for self defense sites.
Top SEO Tips for Self Defense Websites
Over the last 5-6 years, Google continues to release updates after updates, changing the way we think about SEO.
Here are 5 SEO tips you should know:
1. Reconsider your Keywords
When was the last time you thought about the keywords you were targeting? It's a waste of time to focus on keywords that potential clients and customers are not even looking for.
Your keywords will be related to the topic you're visiting. For example, if you blog about firearms, you might have keywords like "TBOTECH", "most popular stun gun" etc.
You need to take the time to find the best keywords – keywords that turn into clients or purchases. This is often the case where long tail keywords come in, and this is a great way for you to rank higher on Google based on general search.
Instead of "self-defense class," consider something like "The best defensive class in Chicago". And instead of "self defense tips," the long tail option is "self-defense tip for women".
2. Step Up Your Content Marketing
Likes or hates it, content marketing is here to stay. And it remains one of the best ways for you to improve your SEO, attract new clients, and position your business as an expert in the world of self-defense.
Gone are the days when you can tap an article, put it in keywords, and climb the rankings. Google is too smart for that. Instead, you need to write useful, unique, and optimized content that will naturally appeal to readers and search engines.
3. Optimize For Mobile
Google prefers on mobile-friendly sites. But it's not enough just to choose a mobile-friendly theme. This should be given. Instead, you need to design it to be better and faster.
Use medium resolution images, turn autoplay on your videos, show your content first. There are many things you can do to show Google that your site is appealing to mobile users.
4. Aiming for Trailers
When asking a question on Google, you'll often get a small box of content that answers that question. The box includes a link back to your site, and that is gold SEO.
To make this happen on your website, you need to focus on answering questions about self-defense and make sure you write it in bullets and steps.
5. Optimize Your Site
Finally, you need to check if your website is optimized properly. These include:
Site title
Home meta description
Title subtitles and meta tags
Call to action
Title and subheadings
When possible, this should include a descriptive copy of your website. Include your keywords, and encourage visitors to click and read your content.


text:
Important Message regarding travel to the United States
Girl Guides of Canada will not be approving any new travel to the United States until further notice. This includes both day trips and longer excursions, as well as any travel with transit through a United States border crossing (i.e. a connecting flight through an American airport). For more information, please read the Girl Guides of Canada notice. Email email@example.com with any questions.
What is Safe Guide?
Safe Guide is the risk management document that Girl Guides of Canada (GGC) provides to members to aid in the safe planning of activities. It allows our members to deliver exciting activities and opportunities in their quest to provide innovative programming for girls.
View the full Safe Guide Manual
View the Safe Guide forms required for submission
SG.1 & SG.4 for Girl Guide Camps and Properties in Ontario
The following timeline for Safe Guide submissions apply:
Need Help?
My Safe Guide Place User Manual | This document walks you through all the steps of submitting your forms
Questions about Form Completion | Contact the Safe Guide Adviser at email@example.com
Questions about Form Submission | Contact staff at firstname.lastname@example.com or call 1-877-323-4545 ext. 2423.
Ontario's various Safe Guide Assessors are dedicated volunteers – many of whom are Unit Guiders just like you. If you have questions about how to interpret Safe Guide, your Assessor will be able to assist you.
A team of staff members monitor the firstname.lastname@example.com email address and are a support to all members and our Safe Guide Assessors, however staff members are not assessors and cannot provide insight on Safe Guide forms.
What to expect after you have submitted your Safe Guide forms:
Need to report a Safe Guide emergency?
If you are at a sanctioned event/activity and an emergency happens (after you have called emergency personnel):


text:
Pay Online
For your convenience, you can pay for your rent online by logging into your payment portal.
Be in the know and view your community's events, send a message to your leasing agent and get notifications on closures or other scheduled maintenance that will be happening within your community.Resident Login
Community calendar
For dates and times of events and re-occuring community requirements, you'll want to stop by our Calendar frequently.
View the latest community event(s) and see what's going on within your community.
If you have an emergency request, contact our leasing office at the number above. Otherwise, you can simply fill out an online request and we'll contact you as soon as we can.
Our mission is for all residents to feel at home in every sense. If you have any suggestions or recommendations on how we can improve your experience in our community, please do not hesitate to let us know.


text:
Cut Your Own Cat-5 Cable
This topic falls under
things everyone should know - right there with the shoelace thing. Category 5 cable
is a multistrand wire that forms the backbone for Ethernets everywhere. Ethernets are
gaining in popularity in the home as prices for Network Cards decrease and
the number of computers in a single home increase. An Ethernet can
provide a fast and extremely convenient method of data transfer between two or more
computers, but remember all that data has to go over a wire. The Cat 5 cable. Cutting lengths
of Cat 5 is not difficult, and only really requires one special tool, and
the flexibility in cutting one's own cable can be well worth it in the long
run. There are a few things to be aware of however - especially if the
cable is going to work!
Teeny bit of theory:
All this twisting can seem a bit confusing but it does
serve a purpose. The paired wires in the cable balance out each others signals
and help to null the effect of any noise that may be introduced into the signal
from adjacent wires, or electromagnetic fields. What does this have to do
with Ethernet cable? Well two things, one only twisted pair cable should be used
(straight wire telephone cable won't cut it) and two, when attaching the wire to
RJ45 plugs, or wall sockets its best to us the minimum amount of untwisted wire
to do the job.
There are a few basic tools that are required to
properly cut your own cables, only one is really specialized however.
Diagonal wire snips - just a basic pair of wire cutters,
these are great for removing the outer covering, and yes, cutting the wire


text:
Ed Sheeran Releases Wistful Love Song 'Photograph' [LISTEN]
Ed Sheeran is treating fans to a new song a day from his upcoming sophomore album, 'X,' leading up to its June 23 release. Today's preview track is the melancholic love song 'Photograph.'
The 23-year-old singer covers a wide range of topics on his new album (pronounced 'Multiply'), including addiction in his mid-tempo tune 'Bloodstream' and Alzheimer's Disease in 'Afire Love,' which is dedicated to his late grandfather. Of course, there are some good, old-fashioned love songs as well, and 'Photograph' is one of them.
The song starts off with just Ed and a guitar, putting all of the focus on his sweet if not wistful lyrics. He croons in the chorus, "We keep this love in a photograph / We made these memories for ourselves / Where our eyes are never closing / Our hearts were never broken / And time's forever frozen, still."
Ed strikes a seesawing feeling with this song, giving and taking away hope with each verse, and with the juxtaposition of the soft guitars and punchy drum beats that join later. His repetition of "Wait for me to come home" throughout the track is the biggest anchor for hope and is also the line that will stick with you even after the song has come to an end.


text:
Thank you. You should be receiving a reset link at the email address you provided shortly.
Fill out the form below
*First Name
*Last Name
*Email Address
*Phone Number
Best Time
Thank you for your interest in this program. We should be contacting you shortly.
At the present time, hundreds of facilities worldwide are producing biofuels. Over the next few decades many advances will be made in this field, and hundreds of new facilities will be built to produce this type of fuel. This opens a new field for potential workers. For decades to come, biofuels will be produced and consumed in the United States, creating an ongoing demand for biofuel production workers.
The Biofuel Production Operations Online Training course will give you the education you need to begin an exciting career in biofuel production. As a biofuel production operator, your job will be to ensure the quality and purity of the biofuel your plant produces. This involves inspecting and repairing equipment, operating computer systems, and handling lab equipment. This online course will ensure you have the skills you need to handle these tasks.
Hardware Requirements:
Software Requirements:
Instructional Material Requirements:
The instructional materials required for this course are included in enrollment and will be available online.
There are no prerequisites to take this course, however you must have a high school diploma or equivalent.
This is not an instructor facilitated course; however, support will be provided through email, online forms, and phone.
1. Can I register for programs if I am an international student?
Yes, because ed2go programs are online you never have to actually travel to the school. Most schools offer telephone or online registration.
2. How long does it take to complete a program?
All of our programs are self-paced and open enrollment, so you can start them when you want and finish them at your own pace. Upon registering, you're given twelve months to complete this program.
3. Do I have to buy additional materials?
All the materials you'll need are included, and their cost will be covered by your tuition. ed2go will ship all materials ground service upon enrollment.
4. Can I get financial assistance?
ed2go courses are non-credit courses, so they do not qualify for federal aid. In some states, vocational rehab or workforce development boards will pay for qualified students to take our courses.
5. What happens when I complete the program?
Upon successful completion of the program, you will be awarded a certificate of completion.
6. Am I guaranteed a job?
ed2go programs will provide you with the skills you need to obtain an entry-level position in most cases. We don't provide direct job placement services, but our facilitators and career counselors will help you build your resume and are available to give advice on finding your first job. Facilitators will also be available to use as a professional reference upon completion of the program. Potential students should always do research on the job market in their area before registering.
7. Who will be my instructor?
Each student is paired up with a facilitator for one-on-one interaction. The facilitator will be available (via e-mail) to answer any questions you may have and to provide feedback on your performance. All of our facilitators are successful working professionals in the fields in which they teach.
8. What software or hardware do I need in order to take online programs and what are the system requirements?
In order to take our online programs, you must have access to a computer and the Internet. You can access the program contents from any Web-enabled computer. You don't have to use the same computer to log-in to the program every time. We recommend that you have a word-processing program (Microsoft Word is best) and the latest version of Internet Explorer.
9. Can I use a Mac?
No, you must access this program with a PC or IBM-compatible computer.
10. How can I get more information about the program?
If you have questions that are not answered on our website, please feel free to contact us via LIVE chat (click the button toward the top of the page). If you are visiting us during non-business hours, please feel free to send us a question using the "Contact Us" form to the right. You may also call us at 1-855-520-6806. We will answer your questions promptly.
11. When can I start the program?
Our programs are all open enrollment. You can register and start the program as soon as you are ready.
Please note: Once the program curriculum is accessed online or through submission of a material shipment confirmation, refunds cannot be issued.
12. What if I don't have enough time to complete my program within the time frame provided?
The time allotted to complete your program has been calculated based on the number of hours for each program, so don't worry too much about not completing in time. If, after a concerted effort, you are still unable to complete, your Student Advisor will help you work out a suitable completion date. Please note that a fee will be charged for an extension.
I learned from the program and enjoyed the visual images.- O.E., Rutgers, The State University of New Jersey
Copyright © Education To Go. All rights reserved. The material on this site cannot be reproduced or redistributed unless you have obtained prior written permission from Education To Go. Education To Go and ed2go are registered trademarks of Education To Go, a part of Cengage Learning.
A password reset link has been sent to the email address you provided.


text:
Photo entries must be submitted to Arvest Bank via Private Facebook Message- during Sept. 16th, 2019, through Sept. 23rd, 2019. Any photo entries submitted on Arvest's public comments section will be hidden and a message will be sent asking user to send photo via private message. Entries must be submitted by 2 p.m. CST on Sept. 23rd, 2019.
Photo entries must be of YOUR food creations ONLY. Photos with faces or people in them will be disqualified and will not be posted for public viewing and voting. Photo entries MUST be of your original work and not images found online.
Arvest will post all eligible photo entries to a public Facebook album on or around Sept. 23rd, 2019, and allow photos to be voted on by Facebook users.
The picture with the top votes on Sept. 25th, 2019, will be selected as a winner. A second winner will be randomly selected from the Facebook album photo entries using random.org
Arvest will announce the winning photos on social media on or around Sept. 25th, 2019.
Arvest associates and their immediate family members are not eligible to win. Immediate family is defined as spouse, parent, child, sibling, or any other family member living in the associate's home.
Submitted photos must be the submitter's original work with no other person being able to claim ownership.
Photos must be family friendly.
Winner Prize and Recognition
Winner(s) will receive four tickets to the 2019 Tulsa State Fair and Arvest Merchandise.
Social media notoriety (tagged in finalist/winner posts)
Local PR (at the discretion of the local Marketing Manager)
Arvest Bank is now hiring Contact Center representatives! Come learn about career opportunities with Arvest Bank during our career fair on Thursday, July 12, 2018, located at 4916 E 66th Street North, Tulsa, OK from 5:00 to 7:00 p.m. Good beginnings start here!
Visit arvest.com/careers to apply.
Arvest Bank is pleased to announce it will be the presenting sponsor for Friday Night Fireworks following the Tulsa Drillers game on Friday, May 18. The event will highlight and benefit Arvest's 1 Million Meals initiative.
The 1 Million Meals initiative challenges bank associates, customers and community members to participate in fundraising efforts and nonperishable food drives to fight hunger in the more than 120 communities the bank serves. The initiative is needed, as Oklahoma ranks as the eighth-most food-insecure states in the nation, according to the United States Department of Agriculture.
The fireworks show will start after Tulsa's 7:05 p.m. game vs. the Arkansas Travelers. During the game, Arvest associates will man booths where fans can make 1 Million Meals donations and enjoy activities for kids.
Other promotions and events during the game include:
Arvest is conducting its annual initiative in the spring for the third consecutive year due to the fact food banks report an increased need for food items in the summer, when many children do not have the benefit of eating meals at the schools they attend. According to the Food Research and Action Center, for example, only one out of seven children who ate a free or reduced-priced school lunch during the 2015-2016 school year were reached by the Summer Nutrition Programs in July 2016. Donations to food banks also tend to be lower in the spring and summer than at other times of the year.
About Arvest
Arvest Bank, named by Forbes magazine as one of "America's Best Large Employers" for 2017, operates more than 250 bank branches in Arkansas, Oklahoma, Missouri and Kansas through a group of 15 locally managed banks, each with its own board and management team. These banks serve customers in more than 135 communities, with extended weekday banking hours at many locations. Arvest also provides a wide range of banking services including loans, deposits, treasury management, credit cards, mortgage loans and mortgage servicing. Arvest is an Equal Housing Lender and Member FDIC.
TULSA, Okla. (March 2, 2017) – Chris Beach doesn't mince words.
"North Tulsa is an area of a lot of hurt, a lot of pain," he said, ticking off a list of woes – poverty, unemployment, crime and illiteracy, among others – that long have plagued its residents.
Fortunately for those who live in north Tulsa, Beach is as passionate as he is candid. The founder of Tulsa YouthWorks, Beach moved to the area more than 15 years ago, and for the last 10 has poured his time and energy into creating a sea change. He has done so by working with the future of north Tulsa, its children.
"We really felt like, 'These kids are very talented. Is there something we can do?'" Beach said. "Not just help them with food, not just help them with recreation and field trips, but is there a way we can actually empower them to help change their own community?"
Beach and those at Tulsa YouthWorks work with about 200 kids a year, using an after-school program and various camps to spend more than 200 days a year with them. The organization's Pizza Factory teaches the children how to make pizzas and serve others.
The service piece is critical, Beach said. In addition to making one pizza they take home for their families, each child makes another pizza to give to homeless or other needy north Tulsa residents.
"The reason why we have them go out… If all we do is serve the kids and help them out with their lives, they'll be appreciative, but they're still in a victim mindset because of all the stuff that they've gone through in their life," Beach said. "When we empower them to go out and serve others, it changes their whole mindset."
Beach is the 29th person to be featured in Arvest Bank's People Helping People video series. The series is designed to celebrate individuals in the communities Arvest serves who are uniquely making a difference. The idea came from the bank's mission statement: "People helping people find financial solutions for life."
There are other components to Tulsa YouthWorks, including kids who go from making and delivering pizzas to making presentations to churches, businesses and civic groups in an effort to sell more pizzas. Part of each sale goes into a college savings fund in the name of the child who sold the pizza.
Again, the idea is empowerment.
"A lot of the kids, they start out when they're in kindergarten," Beach said. "If you can imagine, all these years of making pizzas and selling pizzas, we hope to have a good, substantial amount for them when they're ready for college.
"We're looking for companies out there who want to match the children, match all the scholarship funds so that when they go, it's not even what they've sold, but even double that. Again, the number one reason we find why these children don't go to college, flat-out their parents don't have the money to send them, and so that means the children don't get equipped to live out their dreams."
Even for the kids who may not go to college, Beach believes Tulsa YouthWorks provides them with a foundation for success by helping them academically and teaching them life skills.
"The biggest ways that we define success at YouthWorks is, 'Do the kids come and do they always feel loved here?'" Beach said. "Do they feel accepted? Do they feel like somebody actually believes in them? Do they feel like somebody is going to be there for them no matter what? That's why we're here 204 days out of the year."
The award-winning videos are available via Arvest's social media channels – YouTube, Facebook, Instagram and the Arvest Blog – and the bank will make related posts each time a new story appears. Additionally, Arvest social media followers can help spread the word about these inspiring community members by sharing, liking and retweeting the videos. Beach's video launched on March 2.
About Arvest Bank
Arvest Bank, named by Forbes magazine as one of "America's Best Large Employers" for 2017, operates more than 250 bank branches in Arkansas, Oklahoma, Missouri and Kansas through a group of 15 locally managed banks, each with its own board and management team. These banks serve customers in more than 120 communities, with extended weekday banking hours at many locations. Arvest also provides a wide range of banking services including loans, deposits, treasury management, credit cards, mortgage loans and mortgage servicing. Arvest is an Equal Housing Lender and Member FDIC.
Arvest Winterfest is happy to announce its return to Downtown Tulsa for its 10th year on Nov. 24! Winterfest welcomed more than 150,000 visitors in 2016. The seasonal celebration is open to the public for 45 days this year, giving everyone a chance to enjoy skating beneath Tulsa's skyline. Come lace up your skates and take in what has become one of Tulsa's favorite holiday traditions!
To celebrate this great tradition, we are giving away some great prizes. Now through Dec. 21, all you have to do is comment on the contest post on our Facebook page (https://www.facebook.com/ArvestBank*) with a photo of your child with his or her letter to Santa. Multiple winners will be randomly selected throughout the contest, and will be announced on our Facebook page as they are chosen. A Grand Prize winner will be selected on Dec. 21.
For more information about Winterfest, please visit http://tulsawinterfest.com/*.
Links marked with * go to a third-party site not operated or endorsed by Arvest Bank, an FDIC-insured institution.
Submitted questions will be answered by an Arvest banker and may appear on the Arvest Blog.
All Arvest banks are Equal Housing Lenders and Member FDIC.
Investment products and services are provided by Arvest Investments, Inc., doing business as Arvest Asset Management, member FINRA/SIPC, an SEC registered investment adviser and a subsidiary of Arvest Bank. Trust services are provided by Arvest Bank. Insurance products are made available through Arvest Insurance, Inc., which is registered as an insurance agency. Insurance products are marketed through Arvest Insurance, Inc., but are underwritten by insurance companies.
Securities and Insurance Products: Not Insured by FDIC or any Federal Government Agency, May Lose Value, Not a Deposit of or Guaranteed by a Bank or any Bank Affiliate.


text:
Otogakure (音隠れの里, Otogakure no Sato; Literally meaning "Village Hidden by Sound") was the personal hidden village of Orochimaru, which was founded for the express purpose of collecting ninja for his experiments and his quest to learn all techniques.
[[[]]show] *1 Background
Background EditEdit
Initially, Orochimaru claimed that he founded this village so that skilled ninja would find their purpose in life without being beholden to the fickle and warmongering priorities of the Five Great Shinobi Countries.[[|[1]]] In actuality, Otogakure is not really a village, but a giant laboratory composed of various hideouts and bases scattered throughout the Land of Sound and various other countries.[[|[2]]] Otogakure's shinobi use a diverse amount of techniques, which are mostly centred around the modifications resulting from Orochimaru's human experimentation.
[1]Ninja from Otogakure.Added by AldarinorTeam Dosu, under Orochimaru's orders, entered the Chūnin Exams with the goal of killing Sasuke Uchiha while unaware their true mission was to be subjected to Sasuke's power after Orochimaru gave him the cursed seal. Later, Orochimaru tricked Sunagakure into helping Otogakure invade Konoha. Based on their map, Hidan and Kakuzu visited Otogakure while searching for jinchūriki. ==Locations Edit== Orochimaru set of many bases across the world during his travels. These based ranged from usually inconspicuous underground hideouts with holes for entrances to more grand ones hidden on an island. All these hideouts were outfitted with laboratories where he and later Kabuto Yakushi would carry out experiments.
Land of Sound Base EditEdit
The former headquarters of Otogakure up to at least Chūnin Exams, the stronghold was built below a tree.[[|[3]]] It has two markings on it reminiscent of a snake and what appears to be a snake's skull on the top-most part. This is where Orochimaru returned to after Hiruzen Sarutobi had sealed his hands and he remained here while he experienced the adverse effects of his rotting hands. This is also where Orochimaru kept the hand with his Akatsuki ring which Itachi Uchiha had severed.
In the Land of Rice Fields Arc, Naruto, Sakura, and Jiraiya found this hideout and however was destroyed after the battle with Arashi.
In the Three-Tails Arc, this hideout was found by the Kakashi Hatake-led Team Kurenai after receiving information from an ANBU on its whereabouts. After they located the by then abandoned hideout, a booby-trap was set off and the hideout flooded.[[|[4]]] ===Kusagakure Edit===
[2]Orochimaru's Kusagakure Hideout.Added by Mutant 16This hideout is located somewhere in Kusagakure or there about. Another hideout built entirely underground with the entrance being at the foot of a rock formation.[[|[5]]] Within the hideout itself are numerous rooms and a statue of a gigantic snake coiled up with candles in its eyes. This is where Sai attempted to carry out his secret mission to kill Sasuke Uchiha. This is also where Sakura and Naruto reunited with Sasuke after two years. The confrontation culminated with a portion of the hideout being destroyed. ===Southern Hideout Edit===
[3]The entrance to the Southern Hideout.Added by Iruka-donoThe Southern Hideout (南アジト, Minami Ajito) is located on an island in the middle of an ocean somewhere possibly off the coast of the Land of Waves.[[|[6]]] It was filled with prison cells and wardens were also employed to keep the prisoners in check, one such person was Karin who later join Sasuke's team Hebi. ===Northern Hideout Edit===
[4]The Northern Hideout.Added by SpeysiderThe Northern Hideout (北アジト, Kita Ajito) is one of Orochimaru's grander hideouts in terms of size. It is one of the hideouts that Orochimaru used to conduct his human experiments with the cursed seal. Jūgo was kept here since he was the origin of the cursed seal. After Orochimaru's demise, Sasuke freed Jūgo from here and had him join his team. ===Eastern Hideout Edit===
[5]The Eastern Hideout.Added by Iruka-donoVery little is known about the Eastern Hideout (東アジト, Higashi Ajito) but it was also built underground. This was where Orochimaru in one last failed attempt, tried to take over Sasuke Uchiha's body. Sasuke, however, was the one to take over Orochimaru's body instead. It was also filled with large glass cylinders with liquids in it. Here was where Suigetsu Hōzuki was kept and experimented on until Sasuke Uchiha freed him from confinement. ===Unknown Hideout Edit===
[6]Unknown hideout.Added by Cerez365After Suigetsu and Jūgo escaped the samurai prison of the Land of Iron, they travelled to a hideout in an unknown location. It has the mouth of a snake for an entrance and several snake-like candle-holders on the walls. Here, Suigetsu found a secret chamber after Jūgo had attacked him and broken a false wall. Within his secret chamber, Suigetsu claims to have found invaluable information that may turn the tides of war in their favour.[[|[7]]] ===Island Laboratory Edit===
[7]Island laboratory.Added by Iruka-donoThis laboratory is built into the side of a small island located in a large body of water. It is first seen when Orochimaru brings Kabuto to the building to explain the reason he was attacked by Nonō and how it was part of a plan engineered by Danzō. Orochimaru then explains to Kabuto that the building they are in is a medical laboratory created for him to use.
The lab is covered in medical equipment, ranging from scalpel to test-tubes. The lab's most unique feature, however, is the large blood extracting machine in the centre of the room. One of the room's massive walls is covered in ceiling length shelves stacked full of jared animals, books, scrolls, crates, and tools. Kabuto later comes here to transfuse blood of Orochimaru's true form into himself. In the background, several tanks contain large snake-like entities. One of them had an upper body that looked human. Several years later, the same tanks are noticeably empty. ===Demon Island Laboratory Edit===
[8]Demon Island Lab.Added by Iruka-donoThis laboratory, appearing in the anime-only Land of the Sea Arc, is located in the Demon Island of the Land of the Sea. It is an experimental laboratory with many transgenic creatures contained in test pillars. Some time before the start of the series, Amachi, the lead scientist, and Orochimaru terrorised the people of the Land of the Sea by kidnapping the citizens for their deadly experiments, which included making the ultimate underwater ninja, an idea later abandoned by Orochimaru.