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Jesus' critique of his opponents here reaches its clearest expression, revolving around the theme of Abraham's children. Jesus makes it clear that they do not have the freedom they claim as children of Abraham nor do they reveal the characteristics of the children of Abraham. Instead, their attitudes and actions reveal that they are really children of the devil (v. 44). This is the deepest glimpse into the heart of his opponents, and it occurs in the context of Jesus' clearest revelation of his own identity. He is the unique Son of God who can use the divine I AM of himself, even though he is also distinct from God.
Many are now putting their faith in Jesus (v. 30), and his following seems to be growing again after its low point (cf. 6:66). Whenever people put their faith in Jesus he immediately tests that faith. In this case he begins by explaining what is behind such testing. Those who are really his disciples hold to his teaching, they remain in it (meinete, v. 31). Jesus tests his disciples by giving them further revelation that stretches them and requires them to put their trust in him, rather than in their understanding of all he is saying and doing. They need to understand him well enough to recognize that he is from God, but the very fact that he is from God means he is going to speak and act in ways that are not in keeping with this world. Being able to humbly remain in Jesus' teaching is a sign of a true disciple because it is evidence of openness and loyalty to Jesus.
Jesus promises that if they do remain in his teaching, you will know the truth and the truth will set you free (v. 32). This is surely one of the most abused texts in the Bible, for it is often cited with no regard for either the condition attached (remaining in Jesus' teachings) or the sort of freedom in view, namely, freedom from sin (v. 34). In Judaism it was the study of the law that set one free (Ps 119:45; m. 'Abot 3:5; 6:2), so Jesus is claiming for his teaching that which is recognized as true of God's own teaching. This implicit claim to divinity will be spoken clearly when he uses the divine I AM of himself at the end of this chapter. To know Jesus is to be liberated from all error and evil, for it is to know God himself, who is truth and purity and life.In Jesus' teaching and in the teaching of Judaism obedience to God is true freedom. This truth is quite different from the thinking of most people today, for it takes God, rather than our own personal feelings and ambitions, as the one good. The freedom in view is not a freedom to do whatever we wish according to the dictates of our own fallen selves, but a freedom from our fallen selves and the power and guidance to act in accordance with God himself, the source of all goodness and life.
The Jews who have believed in Jesus do not respond as true disciples. Instead of receiving with docility, they question see note on 2:20). They do not react to the implications of Jesus' identity (although they will do so before too long) but to the implications concerning their own condition (v. 33). At first their claim to have never been slaves of anyone (v. 33) seems delusory, since they probably said it within sight of Roman soldiers. In addition to Rome, Israel at one time or another had been subject to Egypt, Philistia, Assyria, Babylon, Greece and Syria. Yet though these nations had ruled over them, they "had never accepted the dominion of their conquerors or coalesced with them" (Westcott 1908:2:15). They had maintained their national identity as children of Abraham throughout, so their claim is not entirely groundless.
Their response is a typical example of their misunderstanding. They think Jesus is speaking of national freedom, but he is speaking of inner freedom, which he now makes clear (v. 34). Spiritual freedom is the freedom from sin, and sin, at its heart, is an alienation from God. This alienation is caused by sin in the sense of both error and evil. The antidote, faith, corresponds to both of these aspects since it is the appropriation of knowledge of God (which replaces the error) and of forgiveness for our rebellion against God (which overcomes the evil). Jesus is offering a restored relationship of intimacy with God, which brings life in place of death.
Jesus continues to work with them and give them revelation despite their misunderstanding, just as he did with the woman of Samaria (4:13, 16). As always in this Gospel, the focus comes back to Jesus' own identity: Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed (vv. 35-36). Jesus clearly contrasts his status in the family of God with that of the rest of humanity, which is enslaved to sin. Given this unique status he is the one who has freedom in God's household and is able to offer it to others. Only God can liberate us from sin, yet here Jesus says that he, the Son, can do so. Once again we see the implied claim regarding his unique oneness with the Father (cf. Chrysostom In John 54.2).
After he says the truth will liberate (v. 32), he says that he, the Son, will liberate (v. 36). In fact the Son is the truth, and as such he is the way to the Father (14:6). The freedom he is offering is, precisely, union with the Father, the source of all true life. The way to receive this life, with its freedom from sin's alienation and death, is to remain in his teaching. This involves an actual remaining in the Son himself, which includes remaining in his commands (15:1-17). In order to receive the power to become children of God we must receive the Son of God (1:12). We share in the Son's own relationship with the Father (17:20-26), a thought that Paul develops (Gal 4:6) with the same implications regarding freedom (Gal 5:1).
Jesus then returns to their claim to have Abraham for a father. They are indeed Abraham's descendants (sperma, v. 37), but they are not Abraham's children (tekna, v. 39) because they are seeking to kill Jesus (vv. 37, 40). Jesus is telling them what he has seen in the Father's presence (v. 38) and heard from God (v. 40), but they are not receptive because, he says, you have no room for my word (v. 37). In other words, once again we understand that they reject Jesus because of their inner disposition. Their problem is a form of spiritual heart disease. Their heart has no room for Jesus' revelation; there is no room at their inn, as it were. Since he is telling them what he has seen and heard from the Father, their inability to accommodate his word means they have no room for God himself in their lives. Yet again, we see their alienation from God.
The Great Physician is diagnosing their disease, and they are not happy about it. They have put faith in Jesus (v. 30), yet they rebel as he tries to help them become true disciples. When confronted with their inner disease they should have accepted his assessment and repented. This is what each of us must do as a disciple of Jesus, for each of us has inner disease that he desires to cure and that must be cured. His diagnosis is perfect, and he knows how to heal us. He does not have to leave us waiting while he goes in the next room to consult his medical books. Nor does he lack the resources to effect our cure. He lacks nothing except our signature on the permission slip to get on with the process. Discipleship includes allowing Jesus to deal with our inner brokenness and deadness. He will not be satisfied until we come out entirely clean and whole, a fact that is part of the good news. To be a disciple one needs not only the humility to receive what Jesus reveals about himself but also the ability to receive what he reveals about oneself. He always reveals in order to redeem. The judgment the light brings is meant to lead us to salvation, not condemnation. The sin is condemned in order to reveal it as sin and lead us to repentance. If we reject the diagnosis or the cure, then the light does indeed bring condemnation, for we have chosen to remain in our state of alienation from God, who is the one source of life.
Jesus sets his revelation of what he has seen in the Father's presence in opposition to their own activity of doing what you have heard from your father (v. 38). This obviously creates a contrast between his Father and theirs. They claim Abraham as their father (v. 39), to which Jesus responds by comparing their attempt to kill him with what Abraham did (vv. 39-40). This refers, most likely, to Abraham's reception of the heavenly visitors (Gen 18), since in this interchange Jesus is addressing his would-be disciples' receptivity.
The imitation of Abraham was discussed within Judaism in terms very similar to what we find in John. For example, the disciples of Abraham are said to have "a good eye and a humble spirit and a lowly soul," while disciples of Balaam have "an evil eye, a haughty spirit, and a proud soul" (m. 'Abot 5:19 [5:22 in some editions]). These descriptions correspond to John's description of the characteristics of Jesus' disciples and Jesus' opponents. Furthermore, at a later date some of the rabbis seem to explicitly compare Jesus to Balaam (b. Sanhedrin 106a-b). Thus, it is possible that the charges Jesus brings against these Jewish opponents are the same charges the Jewish opponents bring against Jesus and his followers. Both are claiming humbleness of heart in loyalty to Abraham and God, and both see in their adversaries those who are haughty and false to God, like Balaam, the archetypal false prophet in the Old Testament (Num 22--24; 31:16, Deut 23:5-6; Josh 24:9-10; Mic 6:5; 2 Pet 2:15; Jude 11; Rev 2:14; cf. Kuhn 1964a).
Behind the claim to have Abraham for a father is the claim to have God as a father, which becomes clear as we now approach the heart of the polemic. After Jesus says these folk are not behaving like Abraham, he adds, You are doing the things your own father does (v. 41). This obviously suggests someone besides Abraham is their father, and they take this, rightly, as an attack on their loyalty to God. They reject the charge, saying, We are not illegitimate children (v. 41). Literally, they say they are not born "from unchastity" (ek porneias). Instead, they claim that the only Father we have is God himself, which indicates their reference to unchastity alludes to the Old Testament notion that the covenant with God is like a marriage, and, correspondingly, idolatry is like unchastity (Deut 31:16; Jer 3:14; Hos 1:2; 2:1-13; 5:3; Philo De Migratione Abrahami 69; Numbers Rabbah 2:15-16). Central to the covenant was the idea that Israel was God's son (Ex 4:22) and that the Lord was Israel's father (Deut 32:6), "a theme reiterated constantly in the prophetic preaching (Isa lxiv 8; Mal ii 10)" (Brown 1966:364).
Jesus proceeds to attack precisely his opponents' claim to have God for a father (Jn 8:42-47). Here is the heart of the polemic between Jesus and these Jewish opponents: Jesus is one with God the Father, expressed here once again in terms of his origin and obedience (v. 42). It follows that anyone who rejects him is rejecting God the Father who sent him and to whom he is obedient. The rest of this section (vv. 43-47) works out the implications of this point. Jesus has said the opponents have no room for his word (v. 37), and now he says that they are not able to hear his word (v. 43). This inability (ou dynasthe) indicates that something is radically wrong with them. The next verse is the central accusation: they have the wrong father--they are of their father, the devil. The centrality of this verse is signaled by its place at the center of a chiasm:
AThe Jews and God (v. 42a)
B The Jews and Jesus (vv. 42b-43)
C The Jews and the devil (v. 44)
B' The Jews and Jesus (vv. 45-46)
A' The Jews and God (v. 47)
The reason Jesus gives for their rejection of him and their alienation from God is their relation to the devil.
John portrays the devil as exactly the opposite of Jesus. Here the devil is described with respect to a beginning (v. 44), as is Jesus also (1:1). But Jesus is life (14:6) and has life in himself and gives life (1:4; 5:26), whereas the devil is a murderer (v. 44). Furthermore, the devil was not holding to the truth (more literally, "did not stand in the truth," en te aletheia ouk esteken), because there is no truth in him (v. 44). In John's thought "truth" (aletheia) "means eternal reality as revealed to men--either the reality itself or the revelation of it" (Dodd 1953:177). These two aspects of truth are united in Jesus who both is the truth (14:6) and speaks the truth (8:40). Just as it is Jesus' very nature to be the truth, so it is the devil's very nature to lack the truth and speak lies, for he is a liar and the father of lies. So John depicts the devil as the personification of what is the exact opposite of Jesus.
The three main characteristics of the devil in this verse move from the exterior to the interior, as it were. The first description is of the devil's external activity as a murderer. This is followed by a general reference to his alienation from the truth. The description concludes with the assertion that this alienation from the truth is thorough; to his very core there is no truth in him, but rather lies. Thus, John is pointing to the inner core of the devil just as he points to the heart of the opponents.
When the devil lies he speaks his native language; more literally, he speaks "from his own things" (ek ton idion). Since this expression is the equivalent of ex heautou, "from himself," again we have the exact opposite of Jesus, for he never speaks from himself: "For I did not speak of my own accord" ("from myself," ex emautou; 12:49). This chapter has emphasized that Jesus always speaks from the Father (8:38) and that his activity and teaching are dependent on the Father (8:28, 38, 42, 50). In this context the conclusion that the devil is a liar is a statement of his very being. He speaks lies (that which is contrary to God and his revelation, especially his revelation in Jesus, the truth) because he is a liar (one whose being is characterized by separation from God, who is the truth). This contrast between Jesus' dependence on the Father and the devil's independence from the Father is the crucial distinction between them. Indeed, Jesus' dependence and the devil's independence are their chief characteristics.
What does it mean that the devil is the father of Jesus' opponents? Many scholars think this refers to their origin in the sense that a father is one you "draw your being from, and so reproduce in your character" (Westcott 1908:2:21). On this interpretation the devil begets children in a sense analogous to the begetting of Christians by God. But the devil does not have a spiritual power at work in the lives of individuals analogous to God's power. The danger to avoid here is a concept of cosmic dualism that includes a strict determinism. John uses dualistic language and has a strong view of divine sovereignty (for example 1:13; 6:37, 44), but he also affirms a role for people (for example, 1:12; 6:40, 45). The opponents have not been forced to reject Jesus; it is something they themselves will--they want [thelete] to carry out the devil's desire (8:44). A simplistic dualism that sees people as mere puppets who only act when prompted by God or the devil is not a Christian worldview. In fact, such fatalistic determinism characterized much of pagan thought (cf. Dillon 1992) and was one of the reasons the good news was good.
The NIV gives Jesus' words to the opponents as You belong to your father, the devil (v. 44), but a more literal translation reads, "you are of your father, the devil" (hymeis ek tou patros tou diabolou este). In John's language, to "be of" speaks of both "origin and type of being" (Schnackenburg 1980a:371). Instead of the devil being the source of sin in some deterministic sense in the lives of individuals, he is the source of sin in a more general sense, as the first sinner. And he is father in terms of providing a type of being; that is, he provides the pattern of sin. So there is a spiritual relationship, a unity of mind, in that sinners, including these opponents, imitate the devil (cf. Augustine In John 42.10). Indeed, it is possible that the first part of verse 44 means, "you are of your father, the devil; that is, you will to do his desires" (epexegetic kai).
The crucial point is that in seeking to kill Jesus the opponents show that their wills are in tune with the devil, who is a murderer, and in rejecting the one who has told them the truth of God they show that their wills are in tune with the devil, who is a liar. The devil was a murderer from the beginning and has no truth in him, which is to say, he is thoroughly alienated from God, evil to the very core. By saying that he is the opponents' father Jesus implies that they are at heart alienated from God as well. It is loyalty to God as they know him that leads them to reject Jesus. Because their rejection is based on what is deepest within them Jesus asserts that at heart they are not related to God at all but to the devil. They have nothing in common with God. In a sense they are being accused of "unchastity" in its religious sense of idolatry. But they do not have to remain in this alienation. Paul was a Jewish opponent similar to these people when Jesus met him. But whereas Paul accepted the revelation, these earlier Jewish opponents do not do so.
Many people today, at least in Western cultures, find the language Jesus uses here rather extreme. It leads many to see the Gospel of John as anti-Jewish (see comment on 19:11). There is no doubt that John and other parts of the New Testament have led members of the church to hate and vilify Jews. This is a cause for genuine grief on the part of the church, for such hatred is certainly not God's view! Such ungodly views and passions are not derived from sharing in Christ. But what are we to make of such language? Three considerations might help interpret this language aright. First, though the opponents are often referred to in this Gospel as "the Jews," this is not a reference to all Jews of that time, let alone throughout history afterwards. Jesus was a Jew, as were John and all the first disciples. "The Jews" is a summary title for the opponents of Jesus, and it probably reflects the conflicts with the synagogue in John's own day and may also be associated with Judea (see comment on 1:19). There were quite a few forms of Judaism before the destruction of the temple in A.D. 70, but after that time, especially later in the first century, the Pharisees, in the name of Judaism, were trying to eliminate all forms of Judaism other than their own. Thus, the use of "the Jews" in John has the insinuation "the supposed true Jews."
Second, while this language may seem extreme to many of us it was quite common in the first century. This is simply how people talked about their opponents (cf. Johnson 1989). And third, although this polemic goes back to the time of Jesus himself, John is most likely telling the story of Jesus late in the first century at a time when the relations between followers of Jesus and their fellow Jews were coming to a breaking point. The passionate witness of Jesus and his first followers is all the more intense late in the first century as the expulsion from the synagogue of Christians is more widespread and settled. With these considerations in mind we can distinguish the substance of what is being said from its form. There is no doubt that John used strong words to convey the deep differences between Jesus' followers and his opponents. But Jesus' condemnation is not addressed to all Jews, and the language he uses should not be read as expressing hatred. Indeed, he uses very strong language in an effort to break through their closed minds and hearts. He had spoken in gentler terms before, with great patience (for example, v. 49). But there are times when a jarring intervention such as this language represents is the best way to effect change, as Paul might testify given his experience on the road to Damascus.
On a different level, Jesus' use of language teaches us very valuable lessons in meekness and zeal. Jesus uses forceful language here where he is attacking their false pride and perilous position. But when they call him demon possessed (v. 48) he responds not with vehemence but with gentle correction, "thus teaching us to avenge insults offered to God, but to overlook such as are offered to ourselves" (Chrysostom In John 55.1). This pattern may be traced all the way through the Gospels. In the present situation Jesus and his opponents both believe the truth of God is being challenged by the other.
After revealing the opponents' situation, Jesus returns to their relation to himself and his Father. Unlike the devil, Jesus speaks the truth and is not guilty of any sin (vv. 45-46). When Jesus asks, Can any of you prove me guilty of sin? (v. 46) they could have responded that, according to their interpretation of the law, he had broken the sabbath and that he was a false prophet at best (v. 48) or a blasphemer at worst (v. 59). They would charge him with such sins, but he claims to have the better case and in fact be innocent.
Since he is telling them the truth, why do they not believe (v. 46)? He answers his own question: He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God (v. 47). This is a clear statement summarizing the flow of his argument up to this point. They do not belong to God, or, more literally, they are not "of God" (ek tou theou) but of the devil (v. 44). Their identity is clear. Jesus' identity is also clear in that he said one who belongs to God hears "what God says," not "what I say." When Jesus teaches, God is speaking.
Instead of accepting his testimony to himself and his judgment of them and then repenting, they accuse him of what he has just accused them. In saying he is a Samaritan and demon-possessed (v. 48; cf. 7:20) they are saying that he, not they, is the one who is a foreigner to the covenant with God and is in fact in league with the devil. Similar charges are thrown back and forth.
Jesus rejects their charge and continues to insist on his relationship with his Father: I honor my Father and you dishonor me (v. 49). In failing to honor Jesus they are disobedient to God's will, which is that "all may honor the Son just as they honor the Father" (5:23). The Father himself is seeking the glory of the Son (v. 50), just as the Son is seeking the glory of the Father. Jesus and his opponents have traded accusations, and now he warns them that the one who will pass judgment in this dispute is the very Father to whom he is bearing witness and whom they are rejecting (v. 50).
Then, as he frequently does, Jesus increases the scandal by saying, if anyone keeps my word, he will never see death (v. 51). This simply follows from the fact that Jesus' word is in fact God's own word, as we have just seen (v. 47). It recalls his earlier word that asked them to hold to his teaching and be set free from sin (vv. 31-32). The idea of abiding or remaining in his teaching (v. 31) is now complemented by the motif of keeping it. This refers to remaining watchful, attentive and focused so as not to disregard it (Westcott 1908:2:24) but rather to continue to obey it (Louw and Nida 1988:2:468). These verses indicate that it takes work to keep in touch with Jesus' teaching. The disciple must expend energy to remain true to his teaching.The promise that the faithful disciple will not die (v. 51) is a theme already introduced in John (5:24; 6:40, 47) and one that will be developed more fully (chap. 11). It does not mean the disciple will not physically die; it means that he or she will not enter that state of "selfish isolation which is the negation of life" (Westcott 1908:2:25). The very fact that the disciple remains in contact with Jesus, the source of life, suggests such communion, with its death to self and life to God.
Just as Jesus' promise of life had scandalized an earlier group of would-be disciples (6:60), so it does here as well: Now we know that you are demon-possessed! (v. 52). They have heard something that they cannot understand. Instead of receiving it with humility and awaiting further insight, they question and reject it. They question whether Jesus is claiming to be greater than their father Abraham (v. 53), a question similar to the Samaritan woman's question of whether Jesus is greater than their father Jacob (4:12). Jesus' claim to offer life goes beyond anything that Abraham or the prophets could offer or even had experienced themselves, since they had all died (vv. 52-53). So the question once again boils down to who Jesus is making himself out to be (v. 53). The translation Who do you think you are? misses the point of the question, which is literally, "Who are you making yourself out to be?" In other words, the issue is not just what Jesus thinks, but what he is promoting. Since only God is the giver of life, they are beginning to perceive the enormity of Jesus' claims. In asking for clarification they are almost acting like a jury, giving the defendant a chance to be condemned with his or her own words. Jesus is happy to oblige since this is what he has come for--to bear witness. So Jesus, as he did with the woman of Samaria, goes on to answer their question.
First, he speaks plainly of the Father. He refuses to glorify himself but says his Father will do so. He clearly and explicitly identifies his Father: My Father, whom you claim as your God, is the one who glorifies me (v. 54). Earlier they did not know he was referring to God (v. 27), but Jesus has now said it plainly. God is focused upon Jesus, seeking to glorify him (vv. 54, 50). This is the truth revealed in dramatic form in the Synoptics, for when the Father speaks from heaven at the baptism he speaks of his Son; he repeats this at the transfiguration and adds a call to pay attention to him: "This is my Son, whom I love; with him I am well pleased. Listen to him!" (Mt 17:5; see also Mt 3:17; Mk 1:11; 9:7; Lk 3:22; 9:35).
Second, Jesus continues to speak plainly of their ignorance of God. He had spoken of the devil as a liar (v. 44), and now he calls these opponents liars (v. 55), since they claim to know God when in fact they do not.
Third, he speaks of his relationship to God. The language used at the end of verse 55 is striking: I . . . keep his word. This phrase had just been used by Jesus as he spoke of his own disciples (v. 51), so this repetition indicates that Jesus is our model of discipleship. The idea of keeping God's word picks up many of the themes of discipleship developed in this Gospel, such as docility, humility, receptivity, perseverance, loyalty and obedience. Here, in a passage where Jesus is about to claim divine prerogatives in the clearest terms, we have this reminder that he is both distinct from God and submissive to God. As disciples, we are to share in his relationship with the Father through the Spirit. As we keep his word we are joining him in his own keeping of the Father's word.
Finally, we also have a clear word about his own divine identity. The topic has been the identification of the true children of Abraham. Now Jesus spells out clearly what he has already implied in many ways, namely, that his own identity is far beyond such a category. This revelation comes in two parts. First, Jesus says, Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad (v. 56). The day that Jesus refers to is his whole advent, ministry, death, resurrection and ascension--the total event of salvation that he has brought.
It is uncertain which of Abraham's experiences is referred to here. It could be something Abraham experienced during his lifetime or something that he has experienced in heaven. Either view would resonate with Jewish traditions. Some traditions spoke of Abraham's seeing the future during his own lifetime (Genesis Rabbah 44:25). In this case the joy of Abraham would most likely refer to his experience at the promise of Isaac's birth (Gen 17:17), which was joy at the goodness of God and in anticipation of the fulfillment of his promises. Philo stresses the anticipation evident in Abraham's laughter (De Mutatione Nominum 154-165), and Jubilees 16:15-19 (second century B.C.) says that Abraham and Sarah "rejoiced very greatly" when the divine messengers made the promise to Abraham and spoke explicitly of a "holy seed" who would come from the line of Isaac and produce for God a people from among the nations. According to this tradition the joy was linked to the fulfillment of God's promises through one who would come through Isaac. Jesus would be claiming to be the ultimate fulfillment of that promise.
The alternative, the idea of a heavenly rejoicing, might be similar to Testament of Levi 18:14 (second century B.C.), which speaks of Abraham's rejoicing at the coming of the eschatological priest who brings God's salvation. Perhaps Jesus is saying Abraham rejoiced in the recent past, as he saw from heaven the coming of the Word made flesh, the dawning of the light of salvation.
In saying, You are not yet fifty years old . . . and you have seen Abraham! (v. 57), the opponents focus on Jesus' vision of Abraham, not Abraham's of him. It could be that they are simply pointing out that Jesus is not several thousand years old. This seems to be a stupid response to Jesus' cryptic saying, but the opponents are not the only dull ones in this Gospel, for similar responses are given even by Jesus' true disciples (for example, 11:12). But it could be that they are saying that Jesus "cannot have seen Abraham in paradise because he is too young for such a (mystical) vision" (Schnackenburg 1980b:223). Rudolf Schnackenburg objects that the tense of have seen (heorakas, a perfect) suggests "a long-standing relationship between Jesus and the ancestor of the Jews" (Schnackenburg 1980b:223). Yet the perfect tense need not suggest this at all, and, on the other hand, such an interpretation would fit quite well with the concern throughout this Gospel with the claims of the Jewish mystics.
In any case, not only has Abraham seen Jesus' day (whether during his lifetime or from heaven), but Jesus is aware of this fact, which means he has seen Abraham either in heaven or during Abraham's lifetime, whether by mystical vision or through his existence at the time of Abraham.
Jesus' reference to Abraham sounds to the opponents like an incredible claim to spiritual experience. His reply to their incredulity pushes his claim far beyond the idea of vision whether mystical or otherwise, whether of the past or through ascents into heaven: I tell you the truth . . . before Abraham was born, I am! (v. 58). He is not just making a statement of his age, for then he would have said something like, "Before Abraham was born, I was" (Carson 1991:358). Rather, he is now using in an unambiguous way the divine I AM (Harner 1970:26-30). The I AM was the name of God revealed to Moses, though the Greek expression (ego eimi) is not that used in the Septuagint in Exodus 3:14 (ho on). The phrase ego eimi is used of the divine name in Isaiah (41:4; 43:10, 25; 45:18; 46:4; 47:8, 10; 51:12; 52:6). Isaiah 43:10 is a particularly significant passage since it includes a reference to the Lord's chosen servant (pais) who is his witness, "so that you may know and believe and understand that I am he [hoti ego eimi]. There was no other god before me nor will there be after me." This strong statement of monotheism is the very thing the opponents think Jesus' claim is denying.
By using the I AM Jesus is claiming to have existed not just at the time of Abraham, but from eternity. This is not only a statement about his salvific work, though that is implied here as it was in God's self-identification at the bush (Schnackenburg 1980b:224). Rather, he is saying that his words and deeds are not about God; they are in fact God's own words and deeds. He speaks in language of oneness, though he has just clearly expressed distinctness also (vv. 54-55). Jesus is God, though not simply by way of identification with Yahweh, for there is also distinction. He is not simply a human being who has been taken up into the divine counsels and made an agent of God unlike any other, but neither is he simply God in a suit of flesh. Rather, as the later church counsels said, he is fully God and fully man. Such formulations are based on revelation such as found in this passage.
Clearly this is the climax of the revelation that has been unfolding during the Feast of Tabernacles. People have been wondering if Jesus is the Prophet or the Messiah. "But messianic categories are transcended when Jesus offers Himself as the source of living water, and as the light of the world, and finally pronounces the ego eimi which affirms the mystery of His own eternal being, in unity with the Father" (Dodd 1953:351).
The opponents have understood nothing Jesus has said about himself or his Father. They seek to stone him (v. 59), presumably for the same reason they do so at other times (5:18; 10:31-33)--on a charge of blasphemy (cf. Lev 24:16; m. Sanhedrin 7:4). But they are not able to carry out their desires, the desires of their father, who was a murderer from the beginning (v. 44). Jesus slips away from the temple, leaving it secretly, as he came at the beginning of this section (7:10). This hiddenness has a double significance. Jesus is still a marked man. He came to the temple secretly because of death threats, and now this danger has intensified. On another level, his approach to the temple and now his departure from it in a hidden fashion, corresponds to the emphasis in these chapters that the opponents do not know where he comes from or where he goes, meaning the Father. The main points of these two chapters have been Jesus divine identity, his role as the bringer of God's salvation as water and light and the opponents' utter alienation from God. This alienation has been stated explicitly, depicted dramatically in their questions and behavior and is now expressed symbolically in Jesus' leaving in hiddenness. Jesus has claimed to be I AM, the divine presence. So when he leaves the temple it is nothing less than "the departure of the Divine Presence from the old `Holy Space'" (Davies 1974:296). He will not return again to the temple; he will come only to its outer precincts (10:23). His formation of a community apart from the temple will now become more apparent.
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Jesus Reveals Himself as the One from Above
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text:
The House of Rothschild in Spain, 1812–1941
Amongst the ranks of capitalists who drove European industrialisation in the nineteenth century, the Rothschilds where amongst the most dynamic and the most successful. Whilst their business interests were of a global nature, this book explores the specific case of Spain, where the House of Rothschild had extensive investments, particularly in the mining and railway sectors. By exploring crucial questions regarding the structure, extent and impact of the Rothschilds Spanish operations, not only do we learn much more about the working of one of the leading financial institutions and the development of the Spanish economy, but a greater understanding of the broader impact of international finance and the flow of capital in the nineteenth century is achieved.

subset: commoncrawl


text:
Roast Turkey Salad with Raspberry Vinaigrette
|Poultry, Vegetables, Fruits
|Day Part
|Lunch, Dinner
|Menu Part
|Cuisine Type
A classic salad is updated with a tangy raspberry vinaigrette. The turkey is cut in strips instead if cubes for an attractive presentation. Mango wedges add a sweet touch.
6 1⁄2 lb. skinless, boneless turkey breast
1 cup fresh basil, chopped
1 cup raspberry vinegar
1 cup cranberry juice
3 cups extra-virgin olive oil
Salt and freshly ground pepper, to taste
1⁄2 tsp. crushed red pepper flakes
3 1⁄2 lb. greens, washed, drained, and chilled
5 large mangos, peeled and cut into wedges
20 Roma tomatoes, cut into wedges
5 red bell peppers, seeded and julienned
1. Cut turkey breast into1x1⁄2-in. strips. Roast at 375°F for 5-8 min. or until cooked through. Cool
completely and sprinkle with fresh basil. Portion into 5-oz. servings. Wrap, chill, and hold for service.
2. For vinaigrette, combine raspberry vinegar and cranberry juice and slowly whisk in oil to form an emulsion. Season with salt, black pepper, and crushed red pepper.
3. To plate, fan 5 oz. turkey strips, mangos, Roma tomatoes, and red bell pepper strips over 2-oz. portions of greens. Serve with 1-2 oz. raspberry vinaigrette.


text:
Summer 2005
It was 1991 and I looked healthy. I had given up all the drugs in my life -- alcohol, heroin, cocaine, crack, nicotine. But I was starting to lose weight, too much weight, and I got diarrhea. So I got tested for HIV -- my wife kept telling me to. They told me I was near death -- my T-cells were 10. So I started AZT and got my weight back, but I stayed in the closet about my status. I wouldn't talk about the virus. I wouldn't go to any HIV programs -- no groups, no pictures, no marches, nothing. I kept it from family, friends, everybody.
But I was still off drugs and doing well. I went back to church, wearing many hats and knowing everyone. I was a single parent now, raising four kids, because my wife had passed from the virus that year. And then all of a sudden I started to lose weight again. I had a very good appetite and was eating, but I kept on losing weight. It was wasting syndrome. People in church were coming up to me, saying, "Look at you -- you're fading away." I didn't know I was fading away until they said that, and then I noticed that my clothes were drooping off of me. I went from 170 pounds to 123. People thought I was going to die. I didn't see it, but they did. I was still living secretively with the virus -- I hadn't told my kids -- but people were whispering behind my back, saying, "He has AIDS" or "He's smoking crack." My self-esteem was so low that I didn't want to see anyone. I didn't want to go outside. I wouldn't answer the door.
I started a new regimen and was able to gain my weight back, but not what I had lost in my face. That's when my self-esteem really went down. I started talking to people with my head down and my hands covering my face, especially when I was around people who didn't have the virus. I'd look around and think, "I wonder if they know?" And then, in a matter of months, I got a big belly -- I looked as though I was eight months pregnant. I blamed it on beer, telling people that it was a beer belly, even though it was too big to be a beer belly (and I wasn't drinking). And since I wasn't a big guy, the belly really showed. I wore oversize shirts -- they helped a little, but not much. It really bothered me when people noticed it. If somebody said, "Wow, look at your stomach -- you're getting old," it made me feel really bad.
Then I got neuropathy, and my thighs got skinny. The beach and pools were out. I wouldn't go anymore. So in 1999 I started a new combination and my belly started to go down. I actually cared more about how I looked than about how much virus was in my system. I didn't care if my viral load was high and my T-cells were low -- I didn't want to start anything new if it might affect my outward appearance.
I enrolled in a study of Sculptra to try to get back my face. I've only had one injection so far, but it made a big difference -- it made me feel so good about myself again. I wasn't afraid for people to see me. My belly went away once I changed my drugs to Kaletra, Epzicom and Viread a few months ago. I can see my muscles again. Right now, I feel great bodywise, healthwise, but my face makes me stop and think. When I'm around healthy people, hanging out with the guys or in church or at a club, I cover my face with my hand. I don't want people to judge me.
I have a habit. I look at people's fingernails, I look at their faces -- on the bus, on the subway, in a store, anywhere -- and I think, yeah, he's got the virus, or, no, he doesn't have the virus. I'm African- American, and we don't talk about the virus as much as we should. We just look at each other and judge each other. I'm a Catholic, a strong Catholic, and when we do the sign of peace in church, I'm so afraid of people knowing my status. I don't want them to shy away from me or feel sorry for me. I just want them to keep treating me like they've been treating me.
I've been living with this virus for a long time now and I'm exhausted, exhausted from living with the virus. Sometimes I'm in my house, and I'm exhausted. I do everything right -- I don't smoke, don't drink, have a Higher Power, no drugs, sleep right, get my 8 to 9 hours a night. I pray, I meditate, I have community at church. I have an ear for everybody, but now I want somebody to have an ear for me. And I want my face back.
Name Withheld is one of many people living secretively with HIV.
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text:
This chapter describes issues associated with Web services security and administration, including Oracle Web Services Manager. It includes the following topics:
Section 29.1, "Using Multibyte User Credentials with wss_http_token_* Policy"
Section 29.2, "Importing Custom Policies Before Attaching and Deploying to a Service Application"
Section 29.4, "Reviewing Policy Configuration Override Values After Detaching a Client Policy"
Section 29.7, "When Using WLST to Import a Security Policy, the Same Policy May Be Repeatedly Imported"
Section 29.8, "Identity in WSDLs Is Not Used for Enforcement with ADF DC Applications"
Section 29.9, "JVM limitation for Kerberos Token Policy with Message Protection Policy"
Section 29.10, "Fusion Middleware Control Does Not List Policies When Two Servers Are SSL Enabled (Two-way SSL)"
Section 29.11, "Web Service Test Page Cannot Test Input Arguments Bound to SOAP Headers"
Section 29.12, "Possible Build Label Version and Date Discrepancy On the Policy Validation Page"
Section 29.13, "When Adding SAML Issuer From Fusion Middleware Control the jps-config.xml File Is Incorrectly Updated"
Section 29.14, "Patching of Patch Set 1 WebLogic Server Web Services Attached to Custom Polices With Patch Set 3 Oracle WSM Policy Manager"
Section 29.15, "Custom Policy Fails When an Empty Subject Is Passed"
Section 29.17, "Possible Limitation When Using Custom Exactly-one Policies"
Section 29.18, "Ignore "Services Compatibility" Error for Security Policies Used Between Oracle WSM and WebLogic Server"
Section 29.19, "Compatible Policies Not Returned When Using JDeveloper Wizard to Attach Oracle WSM Policies to Web Service Client"
Section 29.20, "No Documentation for wss_saml_or_username_token_service_policy Policy"
Section 29.21, "Doc Errata in "Schema Reference for Predefined Assertions" Appendix"
Section 29.22, "SAML Bearer Token Policies Now Signed by Default"
In this release, multibyte user credentials are not supported for the wss_http_token_* policies. If multibyte user credentials are required, use a different policy, such as wss_username_token_* policy. For more information about the available policies, see Appendix B "Predefined Policies" in the Oracle Fusion Middleware Security and Administrator's Guide for Web Services.
It is recommended that you import custom policies before attaching and deploying them to a service application.
If you deploy an application with policies that do not exist in the Metadata Store (MDS), and subsequently import the policies, you need to restart the server for the policy attachment count to be updated.
When performing a bulk import of policies to the MDS repository, if the operation does not succeed initially, retry the operation until the bulk import succeeds.
For the most part, this can occur for an Oracle RAC database when the database is switched during the metadata upload. If there are n databases in the Oracle RAC database, then you may need to retry this operation n times.
For more information about bulk import of policies, see "Migrating Policies" in the Oracle Fusion Middleware Security and Administrator's Guide for Web Services.
If you attach a policy to a client, override policy configuration values, and subsequently detach the policy, the policy configuration override values are not deleted. When attaching new policies to this client, ensure that you review the policy configuration override values and update them appropriately.
When the connections.xml file is changed after deployment using the AdfConnection MBean, the complete connection is saved as a customization. This means that changes to the connection in a redeployed application are overwritten by the customization.
When you use Fusion Middleware Control to make changes to an application's connections.xml file after deployment, a new connections.xml file is created as a customization and stored in the MDS repository. This customization persists for the life of the application. Therefore, if you redeploy the application, the customized connections.xml file continues to be applied as a customization on the application.
To allow the redeployed application's connections.xml file to be applied without the prior customization (from Fusion Middleware Control), you must explicitly remove the
connections.xml customizations from the MDS repository.
For example, if you deploy an application with a Web services data control, then use Fusion Middleware Control to attach the 'username token client policy', and subsequently detach the policy. Then, you return to JDeveloper to edit the application and attach the 'http token client policy', and redeploy the application. When you view the application using Fusion Middleware Control, you see that it is not using the 'http token client policy' that you attached. That is because it is using the customized connections.xml file that you previously created using Fusion Middleware Control.
If you remove the connections.xml customizations from the MDS repository, the application will use the its own connections.xml file.
The following information is supported in English only in this release of Oracle Enterprise Manager:
All fields in the policy and assertion template except the
orawsp:displayName field.
If using the
?orawsdl browser address, the
orawsp:description field.
In the System MBean browser, the Description field in the
oracle.wsm.upgrade Mbean.
When WLST is used to import a security policy, be aware that the same policy may be repeatedly imported.
For ADF DC applications, the identity extension in a WSDL (for example, the certificate published in the WSDL), cannot be used as a recipient certificate for message protection policies. Instead, either the recipient key alias (declarative configuration override) or the default recipient key alias specified in the policy are used.
Within a JVM, the Kerberos acquire key works fine when there is only a single Web service principal. If there are additional Web service principals within the same JVM, the acquire key returns null. When a Web service and client exist in different JVMs, this is no longer an issue.
When a Managed Server is Two-way enabled SSL (for example, a SOA server hosting Oracle WSM Policy Manager over Two-way SSL) and the Administration Server hosting Fusion Middleware Control is correctly configured to access the Two-way SSL-enabled Managed Server, Fusion Middleware Control still does not list the Oracle WSM policies.
For Web services that have any input arguments bound to SOAP headers, the Test Web Service page in the Fusion Middleware Control console cannot show the message. Therefore, such operations cannot be tested with the Test Web Service page.
For example, if the input for a multi-part WSDL is viewed through Fusion Middleware Control, and one input argument is bound to a SOAP header, the composite instance fails with the following exception because the other part of the message was missing in the input:
ORAMED-01203:[No Part]No part exist with name "request1" in source message
To resolve such an issue, select XML View for Input Arguments and edit the payload to pass input for both parts of the WSDL.
The build label and date information on the Policy Manager Validation page represent the repository information and the version of the Policy Manager. The build label represents the Policy Manager build that populated the repository and the date is the date that the repository was last refreshed. If the repository is not refreshed during a sparse installation of Oracle Fusion Middleware 11gR1 PS2, the information will not change. Note that a typical installation of Oracle Fusion Middleware 11gR1 PS2 does not refresh the repository either.
In release 11g R1 (126.96.36.199.0), when you try to add or edit a trusted issuer from the Fusion Middleware Control console, then the
jps-config.xml file is incorrectly updated. As a workaround for this issue, Oracle recommends upgrading to 11g R1 Patch Set 2 (184.108.40.206.0).
Due to a new feature in 11g R1 Patch Set 2 (18.104.22.168.0), the "Shared policy store for Oracle Infrastructure Web services and WebLogic Server Web services", WebLogic Server Web services now utilize the Policy Manager by default to retrieve policies from the MDS repository. In Patch Set 1, WebLogic Server Web services used classpath mode by default.
After patching your Oracle Fusion Middleware 11g R1 software installation to Patch Set 2, if you have attached a custom Oracle WSM policy to a WebLogic Server Web service, you need to make sure your custom policy is stored in the MDS repository. Note that only custom policies in use need to be migrated. All seed policies will be available in the MDS repository out-of-the-box.
To migrate policies to the Metadata Services (MDS) repository, see "Maintaining the MDS Repository" in the Security and Administrator's Guide for Web Services.
If an empty subject is passed to a custom policy, it fails with a generic error. To work around this issue, you can create and set an
anonymousSubject inside the execute method of the custom step. For example:
javax.security.auth.Subject subject = oracle.security.jps.util.SubjectUtil.getAnonymousSubject(); context.setProperty(oracle.wsm.common.sdk.IMessageContext.SECURITY_SUBJECT,subject)
Note that in this example the context is of Type
If your Web services are already in Oracle Enterprise Repository (OER), then you should use the OER Exchange Utility to publish those Web services to the Oracle Service Registry.
In some cases, there can be a limitation when using custom Exactly-one policies. For a set of assertions within the exactly-one policy, if a request message satisfies the first assertion, then the first assertion gets executed and a response is sent accordingly. However, this may not be the desired behavior in some cases because the request may be intended for the subsequent assertions.
For example, you may have a client policy that has
Timestamp=ON and a service exactly-one policy that has a
wss11 username token with message protection assertions: the first has
Timestamp=OFF; the second has
Timestamp=ON. Therefore, the first assertion in the service exactly-one policy is not expecting the Timestamp in the request, yet the second assertion does expect it. In this case, the first assertion gets executed and the response is sent with no Timestamp. However, the client-side processing then fails because it expects the Timestamp that was sent in the request.
This limitation can exist with any cases where a client policy expects a greater number of elements to be signed and a service policy does not.
Fusion Middleware Control may display a false error message when verifying compatibility between Oracle WSM security polices and WebLogic Server security polices. This happens because some WebLogic Server security policies use the 2007 version of WSSP 1.2, while other policies use the 2005 version (early draft). The false incapability message occurs when using the Enterprise Manager to attach an Oracle WSM security client policy. Upon clicking the Check Services Compatibility button, a message states that the services are incompatible. However, this service interoperability use case works for both versions of WSSP 1.2.
During design time, the JDeveloper Wizard's option for Attaching Oracle WSM Policies to Web Service Clients might not return any compatible policies. This can occur due to one of the following reasons:
There are no compatible client policies corresponding to the service policies published in the WSDL.
In some cases, when you are trying to determine the compatible client policies in version 18.104.22.168 of JDeveloper running with Fusion Middleware Control Enterprise Manager that correspond to the service policies published in the WSDL of the Web service in version 22.214.171.124 or earlier.
Disable the Show only the compatible client policies for selection option in the JDeveloper Wizard. This will list all the client policies.
If Oracle WSM policies are attached to the Webs service, use the corresponding client policy. For example, if the service has the policy wss11_saml_or_username_token_with_message_protection_service_policy, it is safe to assume that wss11_saml_token_with_message_protection_client_policy or wss11_username_token_with_message_protection_client_policy will work at the client side.
If WSM policies are not attached to the Web service, refer to the Interoperability Guide for Oracle Web Services Manager for instructions on determinant the corresponding client policy and attaching it.
The following policy is new for this release, but is not documented: wss_saml_or_username_token_service_policy
This policy enforces one of the following authentication policies, based on whether the client uses a SAML or username token, respectively:
SAML token within WS-Security SOAP header using the sender-vouches confirmation type.
WS-Security UsernameToken SOAP header to authenticate users against the Oracle Platform Security Services configured identity store.
The policy contains the following assertions, as an OR group, meaning either type of policy can be enforced by a client:
For information about configuring the policy, see the configuration descriptions for oracle/wss10_saml_token_service_policy and oracle/wss_username_token_service_policy in Appendix B "Predefined Policies" section of the Oracle Fusion Middleware Security and Administrator's Guide for Web Services.
In this release of the Oracle Fusion Middleware Security and Administrator's Guide for Web Services, Appendix D "Schema Reference for Predefined Assertions" has not been updated to reflect the STS policies. This appendix will be updated in the next release.
A new property,
saml.enveloped.signature.required, is available when configuring wss_saml_token_bearer_over_ssl policies (both client and service). In previous releases, the SAML bearer token was unsigned by default. In the current release, the SAML bearer token is signed because the default value for the
saml.enveloped.signature.required property is
To retain the behavior of the previous release, set the
saml.enveloped.signature.required property to
false in both the client and service policies. The SAML bearer token is signed using the domain sign key, but it can be overridden using the
keystore.sig.csf.key property set in the bearer client policy.
The affected policies are:


text:
These handy little cases offer a variety of carrying options determined by the addition of a D-ring, O-ring, Swivel Hook, or Climbing Hook.
View A: Card Pocket Case has hardware loop on side, outside pocket with band, and a security strap which folds to the front and closes with Velcro®. The inside case,
pocket band, hardware loop, and security strap are from a second fabric choice.
View B: Mini case has hardware loop at top and flap with snap closure. Outside case and hardware loop are made from a second fabric choice.
View C: Clutch Case has hardware loop on side, pocket on inside with clear vinyl window on outside, band at top on front and back, band at bottom on front, and zipper
closure. Loop and bands are from a second fabric choice.
View D: Wrist Band has a hardware loop at one end and wrist loop at other. Ends of band are secured by a narrow loop made from a second fabric choice.These clip cases are designed for woven fabrics such as cotton, cotton types, chambray, broadcloth, and laminates.
Pattern includes 1/4" (6 mm) seam allowances.


text:
JayJay wrote:FYI (and for anyone who didn't catch it),
ToddMartin wrote:"This was the worst PWG show I
The Masked Akeem wrote:I think it's the "I think I'll watch UFC that evening instead" sentence that rubbed people the wrong way and ignited this firestorm.
Mostly because, even as you call the next show loaded, you relegate the PWG show to third-class citizen compared to UFC.
"My point was you tried to claim that you where giving constructive criticism when you didn't offer that and that you didn't give many details except for random one liners and little things here and there. And you have yet to show me where you offered anything constructive that would benefit PWG."
Well, considering the report has been posted here, I would think you could find the stuff about Steen not working as a face and the Dragon brawl being too dangerous for yourself.
It seems to me that the reason they are doing the tag is because they feel the fans got cheated because of something out of their control. I think the match could go either way, which is why I'm a little excited about it.
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text:
MENDON - The Taft Public Library will host two science programs today as part of its "Fizz Boom Read" summer program.
The programs - one set for 11 a.m. and the other for 4:30 p.m. - will focus on dry ice and explosions, respectively.
Taft Children's Librarian Tara Windsor said the dry ice workshop, which will be held at 11 a.m. at the Henry Clough Elementary School cafeteria, will explain frozen carbon dioxide and its uses.
"It's a 'Mad Science' workshop, with a maximum of 25 kids," she said. "I've heard very good things about it - Mad Science always gives a good presentation."
Windsor said that presentation will be more about demonstrations than experiments, given the somewhat dangerous nature of the substance.
The other program, Windsor said, is a repeat of an event held at the library last week. It will be held at 4:30 p.m. in the library's back parking lot.
"What they're doing is exactly the theme of our summer reading program: Making things explode," she said. "They'll be putting Mentos in bottles of Diet Coke, and they'll try to explode plastic lunch bags with vinegar, baking soda and water."
Windsor said the previous iteration of the program was well-attended, with 23 kids participating. It was also very entertaining, she said.
"It was spectacular, and so messy," she said. "Our back parking lot still smells like soda."
Both presentations, Windsor said, look to educate children about the different states of matter.
"They'll have demonstrations on what it means to be a solid, liquid or gas," she said. "Kids will get an understanding of the subject matter."
Mike Gleason can be reached at 508-634-7546 or firstname.lastname@example.com. For news throughout the day, follow him on Twitter @MGleason_MDN.


text:
Talk:Radio Stations
| This talk page is for discussing the Radio Stations article.
This includes commenting on the article, questioning whether it is correct, or adding suggestions for improvements
Questions about GTA games, not about the wiki page itself, should be asked at Community:Questions.Remember to always add your signature to the end of your comments/replies using four tildes:
DT-boy, I'd like to know where you got your genres from. Because I don't agree with you.--Loadingue 17:24, August 1, 2010 (UTC)
- Like which genre are you talking about? --DT-boy 04:44, August 2, 2010 (UTC)
- Why did you undo my edit ? For instance: Fever 105. I think there is no Soul music on this station (excepting "Summer Madness" ??). However I think there is Funk, like "Act Like You Know" or "Behind the Groove". Let's take another example : K-Jah West. There is (I think) not only Dub, there's also Reggae ("Great Train Robbery", "I Chase the Devil") and Dancehall ("Batty Rider", "Drum Pan Sound", "Bam Bam"). You need more examples ?--Loadingue 11:33, August 2, 2010 (UTC)
I really wanted to undo your last edit, but we'd better discuss about it in here. First, Grand Theft Wiki has to be better than Wikipedia about GTA (and by the way, it is). Second, for example, a guy loves Genesis and Phil Collins (Pop/Rock, that guy could have been me). He's looking at this article. "Huh-Huh. No Pop/Rock." Then, because he knows Pop/Rock is often associated with Pop music rather than Rock, he's going to Flash FM, Emotion 98.3 and he's finding what he was looking for. "Now I know every single song by Genesis and/or Phil Collins in GTA." He is wrong. Why ? Liberty Rock Radio 97.8. I know you're going to tell me "Pop/Rock is implied to be associated with Pop and Rock music" but it would have been so much simpler if Pop/Rock was listed anywhere it had to.--Loadingue 11:43, August 9, 2010 (UTC)
- To Loadingue Okay, let's compromise. We can replace Soul with Funk at Fever 105 and add Dancehall to K-Jah West but I don't agree with writing Reggae there since the songs aren't "clean reggae". As for LRR (and every other station) we could write the genres that appear on them but they aren't the main style of the given radio in brackets. Either way I'd like to stick to listing the stations in the order they are selected in the games. I also recommend writing the starting letters of the genres in capitals for better emphasis. I hope that we can make the soundtrack pages better together or at least without working against each other. Waiting for your reply, --DT-boy (talk|edits) 16:56, 18 November 2013 (GMT)
- Well, this is a conversation from 2010, I can't even remember it. I'm open to any suggestions. What I'm doing recently, is that I listen to the whole playlist, do some research and correct the music genres on the article. I used to put the starting letters of the genres in capitals, but it seems (according to wikipedia) that it is not the proper way to write it. For the rest, I'm not sure what you mean, but I'll get back to you later. By the way, I haven't got to GTA San Andreas' radio stations yet, but I will look into the genres once I'm there, I know there's some correcting to do.--Loadingue (talk|edits) 07:51, 19 November 2013 (GMT)


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CHESAW - Authorities have released the name of a shooting victim who died Sept. 2 while hunting southeast of town.
Michael R. Carrigan, 52, of Hoquiam, was shot and killed by an unknown gunman at about 7:15 p.m. Monday, Okanogan County Sheriff Frank Rogers said.
An autopsy is scheduled today.
Carrigan was hunting grouse with George R. Stover, 65, also from Hoquiam.
No arrests have been made, but Rogers said there are persons of interest.
The two occupants of a nearby residence have been interviewed and several items were collected from the home.
Rogers said Carrigan and Stover were hunting grouse on Cow Camp Road on Pontiac Ridge southeast of Chesaw when they stopped and Carrigan got out of the vehicle.
Carrigan took aim at a grouse in a tree and shot twice, Stover told deputies.
Stover heard another shot and then saw blood on the man outside the vehicle, Rogers said.
Stover left Carrigan there and sought help.
The shooting is being investigated as a homicide, Rogers said.
Carrigan's wife was notified Sept. 2 of her husband's death.
The investigation is ongoing.
Use the comment form below to begin a discussion about this content.


text:
October 24. 2013 9:20PM
AG investigates how man seeking psychiatric care came to be paralyzed while in custody
By KATHRYN MARCHOCKI
New Hampshire Union Leader
Manchester man accused in Elliot attack released from custody
No answers given for broken neck after Elliot Hospital incident
— The state Attorney General's office will launch a criminal investigation of how an Elliot Hospital psychiatric patient arrested by Manchester police for allegedly attacking a hospital security officer then transferred to county jail ended up back in the hospital paralyzed with a broken neck.
"We need to determine how these injuries occurred," Deputy Attorney General Ann Rice said Thursday of Fern Ornelas, 54, of Manchester.
Ornelas came back to Elliot Hospital by ambulance from Hillsborough County jail in serious condition with a broken neck. He was transferred to Massachusetts General Hospital in Boston where he has been in the intensive care unit on a breathing tube for the last week, family members said.
"We need to look at what happened from when the incident occurred at Elliot Hospital up until the time he was taken back to the Elliott and how he got in to the condition he is in," Rice explained.
The Attorney General's office will work with Hillsborough County Attorney's office and state police on the probe. It will begin once an investigative team is assembled, she said.
Meanwhile, Ornelas remains in legal limbo with a Hillsborough County House of Corrections officer standing guard outside his MGH hospital room, family members said. He is being held without bail and has yet to be arraigned on the misdemeanor simple assault charge. His older brother, John Ornelas, said the family has to request permission to visit their brother in the hospital. They said they saw him last Friday and Saturday, but were denied permission to see him Sunday. No reason was given, they said.
Hillsborough County House of Corrections Superintendent David M. Dionne has not returned media calls since Tuesday morning.
On Monday, Dionne said he was conducting an investigation and creating a timeline of events since Fern Ornelas was brought to Elliot Hospital emergency department the night of Oct. 15 for a mental health episode until the county jail sent him back to Elliot by ambulance sometime between 8 a.m. and 9:30 a.m. Oct. 17.
"I think we need to let Superintendent Dionne conduct his investigation and finish his investigation and then he will provide us with the information we need," Hillsborough County Commissioners chairman Toni Pappas said.
Pappas said she has spoken with Dionne about the Ornelas case as recently as Thursday.
Family members claim county corrections, police and Elliot have neither provided them nor MGH with information about when and how Fern Ornelas' neck was broken.
Pappas said Dionne provided her and fellow commissioners Carol Holden and Sandra Ziehm with information about the case.
Pappas said commissioners would have to vote as a body to set a deadline on when Dionne must present the findings of his internal investigation and timeline to them.
But the commissioner first would have to meet as a body and vote to do this. Their next scheduled meeting is Wednesday. She said they could call an emergency meeting with 24 hours notice "but that is something I need to decide with my fellow commissioners."
Holden and Ziehm did not return a call for comment.
Fern Ornelas is accused of attacking an Elliot security officer about 7:25 p.m. Oct. 16. He was a patient in the Elliot secure psychiatric evaluation unit waiting for a bed to open at New Hampshire Hospital, the state's acute psychiatric hospital.
Ornelas allegedly punched security officer Lawrence Bolduc, who returned blows and subdued him using pepper spray and with the help of other security guards. Both Bolduc and Ornelas were treated in the emergency room for "significant" facial injuries. Ornelas then was "medically cleared" and released to the custody of Manchester police, according to police and hospital accounts. Police said Ornelas arrived at headquarters about 11 p.m. for booking, which was uneventful. Police said he refused the services of a bail commissioner, so no bail was set for him when he was transported to the county jail about midnight Oct. 17.


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Fri 6 Apr 8PM
Kemp Town Carnival is one of the biggest free community festivals in Brighton. Being around for 16 years it will surely be another success. Just expect the unexpectable: street performers, musicians, painters, local market stalls, showcases, workshops and great children's entertainment and maybe more…not less for sure…click here for more info.
Don't forget to give us a call if you need an accommodation to stay over a few nights. We are a luxury guest house B&B, minutes away from the Carnival. Call us on 01273 20 50 50 or visit our website right here!


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Airline says search area has widened for missing jet, focusing on west coast of Malaysia
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KUALA LUMPUR, Malaysia – Authorities hunting for the missing Malaysia Airlines jetliner expanded their search on land and sea Tuesday, reflecting the difficulties in finding traces of the Boeing 777 more than three days after it vanished with 239 people on board.
Recovering debris from the plane is vital to finding out what caused it to go missing and to prevent a repeat, as well as providing some closure for the families of passengers on board. In the absence of evidence, speculation over possible causes ranges widely, including terrorist attack, pilot error and plane malfunction.
The plane vanished off radar screens early Saturday morning en route to Beijing from Kuala Lumpur at 35,000 feet (11,000 meters), roughly in between the east coast of Malaysia and that of southern Vietnam. The airline says the pilots didn't send out any distress signals, suggesting a sudden and possibly catastrophic incident.
In a statement, Malaysia Airlines said the western coast of the country, near the Straits of Malacca, was "now the focus" of the hunt. That is on the other side of peninsular Malaysia from where flight 370 was reported missing, meaning if the plane went down there it would have had to fly over the country.
Malaysia's air force chief said Sunday there were indications on military radar that the jet may have done a U-turn.
Civil aviation chief Azharuddin Abdul Rahman said the Malaysia Airline statement didn't imply authorities believed the plane was now more likely to be off the western coast. "The search is on both sides," he said.
China, where two-thirds of the passengers were from, has urged Malaysian authorities to "speed up the efforts" while also contributing ships and helicopters to the search.
A shopping mall in Beijing suspended advertising on its large outdoor LED screen to display a search timer — an image of an airplane along with a digital clock marking the time since contact with the flight was lost.
Speculation that it might have been a terrorist attack has been heightened by the fact that two passengers are known to have boarded the flight using passports stolen in Thailand. Authorities questioned travel agents Monday at a beach resort in Thailand who police say were involved in handling reservations and issuing tickets used by two men. The identities of the pair, who had both booked onward flights to Europe, aren't yet known.
More than 40 planes and ships from over 10 nations are involved in the search, methodically combing sections of the ocean. Assuming it crashed into the ocean or disintegrated in midair, there will likely still be debris floating on the ocean, but it may be widely spaced out and the bulk of it may have already sunk.
The United States has sent two navy ships, at least one of which is equipped with helicopters, and a Navy P-3C Orion plane that onboard sensors allow the crew to clearly detect small debris in the water. It said in a statement that the Malaysian government had done "tremendous job" organizing the land and sea effort.
The hunt began on Saturday morning at the point the plane was last known to be. But with no debris found, the search has been systematically expanded to include areas where the plane could have in theory ended up given the amount of fuel it had on board. That is an area many thousands of square kilometers (miles) wide.
Vietnamese planes and ships are a major component of the international search and rescue effort.
Lt. Gen. Vo Van Tuan, deputy chief of staff of Vietnamese People's Army, said authorities on land had also been ordered to search for the plane, which could have crashed into mountains or uninhabited jungle. He said that military units near the border with Laos and Cambodia had been instructed to search their regions also.
"So far we have found no signs (of the plane) ... so we must widen our search on land," he said.


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Crew squanders chance to split series, falls in extras
CINCINNATI -- Sunday's contest counts as just one in the standings, but for the Brewers, it was a swing game that was either going to make or break their road trip.
Unfortunately for the Brewers, this one was about the breaks -- or lack thereof. They lost in 10 innings to the Reds by a score of 4-3, ending a seven-game road trip before 32,953 at Great American Ball Park with a record of 3-4.View Full Game Coverage
CINCINNATI -- Sunday's contest counts as just one in the standings, but for the Brewers, it was a swing game that was either going to make or break their road trip.
Unfortunately for the Brewers, this one was about the breaks -- or lack thereof. They lost in 10 innings to the Reds by a score of 4-3, ending a seven-game road trip before 32,953 at Great American Ball Park with a record of 3-4.View Full Game Coverage
The defeat gave the Brewers their first road series loss of the year as they dropped three of four to the Reds. That's not bad considering the season is already five weeks old and Milwaukee is still clinging onto the distinction of having the best record in baseball.
But to lose two straight to the Reds after starting the road trip taking by two of three in St. Louis? That kind of stings.
"This would have been an important game to win," manager Ron Roenicke said. "You lose this one and now it's a bad road trip. You win it and it's a good road trip. You wouldn't think one game would do that, but it does."
For most of the game, the Brewers looked to be uncomfortably in control, clinging to a 3-2 lead after a gutty performance by starting right-hander Kyle Lohse. But things deteriorated in the eighth when Brandon Phillips connected for a solo homer off Brandon Kintzler, tying the game at 3. Todd Frazier ended the game in the 10th, doubling off Tyler Thornburg to score Chris Heisey from first.
Heisey drew a two-out walk and beat the throw home by at least two steps, thanks to Frazier's perfectly-placed double down the left-field line.
"I had to throw a strike, had to come to him," Thornburg said. "It's just unfortunate that you walk one guy and give up a hit and the guy scores from first. Not much I can do about it."
Prior to that, the game looked like a perfect setup for Lohse to further pad his impressive numbers at Great American Ball Park. The right-hander, who has spent the majority of his career in the National League Central, has pitched 23 games (22 starts) in Cincinnati and, after allowing two runs over 6 1/3 innings to the Reds Sunday, lowered his ERA there to 3.50.
But this one wasn't easy. Lohse credited Reds hitters for not allowing him to get into a rhythm.
"It was kind of a weird outing for me," he said. "They did a good job of mixing up their approach. They were super-aggressive early, so I tried to use that. Then they take -- they made me work. It was just a battle. There were several times where I got locked in a count and I just felt more comfortable with sliders, so I just kept throwing them."
Lohse left the game with one out in the seventh, turning it over to a bullpen that, for a while, capably preserved the Brewers' one-run lead. Lefty reliever Will Smith followed Lohse to face lefty pinch-hitter Jay Bruce, who swung and missed on three pitches. Skip Schumaker then took a pitch for strike one before flying out to left, ending the second big Reds threat in two innings.
But Phillips gave the Reds a late-game boost with the homer off Kintzler, which brought up the question: Why didn't Roenicke just stick with Smith?
"Smith had done his job and you don't want to go too far with him," Roenicke said. "It was set up the right way. We didn't execute. They did a nice job. When they needed to get big hits, they got big hits."
The Brewers, conversely, did not. Until their offense -- scuffling of late, with slumps plaguing all parts of the lineup -- starts humming again, Roenicke is likely to hear the same questions about possible tweaking. Sunday's game didn't help curb that line of questioning, given Brewers hitters, from the fifth inning to the 10th, went down quietly. They managed just two baserunners, both on walks, both of whom were erased via double plays.
"We've got to do a better job of battling," Roenicke said. "If it makes sense to shuffle, we shuffle. But I just don't see where there's pieces to change that. We have to do a better job. We get opportunities and we're not getting the job done right now."
That cost the Brewers a couple of close games this series. They return to Milwaukee having dropped four of their last five.
"We were kind of hoping for a little more here," Thornburg said. "But at the same time when we were in St. Louis and we had a bunch of guys down, a tough situation and to take two out of three was absolutely huge. Coming in here, there were close games, and they just found a way to get a big hit. That's what good teams do."
Alyson Footer is a national correspondent for MLB.com. Follow her on Twitter @alysonfooter.


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This the LG L40 D160 USB Driver including LG Mobile Driver and ADB Driver. And you will also be guided to install LG L40 D160 USB Driver to your computer to transfer files and install stock ROM on your Android device.
Descriptions. With LG USB Drivers then you are able to transfer files from your Android device to computer, and otherwise. You can also install stock ROM too using this software.
Download LG L40 D160 USB Drivers
- File name: LG L40 D160 Mobile Driver.
- For installing stock ROM on LG.
- File Size: 13.81 MB.
- File name: LG L40 D160 USB Drivers
- Driver type: ADB.
- File size: 8.3 MB.
How to install LG L40 D160 Mobile Drivers
Step 1 -- Download and extract the zip file of LG Mobile Drivers.
Step 2 -- And now choose your preferred language and then click Next button again.
Step 3 -- Now your Windows InstallShield Wizard preparing the setup and once it's done just choose Next button again.
Step 4 -- On the LG Mobile Drivers -- InstallShield Wizard box just choose Next button.
Step 5 -- Now Windows will install the LG Mobile Driver, you will see the green progressing bar indicating the installation process.
Step 6 -- Once done, a small box will appear, just click on OK button.
How To install LG L40 D160 ADB Driver on computerStep 1 -- Download and extract the Android USB Driver to your PC.
Step 2 -- Click Start (Windows) -> Control Panel -> Device Manager (Select Device Manager).
Step 3 -- On the Device Manager window find and click on computer name to select Add legacy hardware.
Step 4 -- Select Next.
Step 5 -- Selext Install the hardware that I manually select from a list (Advanced), and click the Next
Step 6 -- Select Show All Devices afterward click Next button again.
Step 7 -- Click the Have Disk button.
Step 8 -- Click Browse button to find the extracted Android ADB Driver -> android_winusb.inf and click on Open.
Step 9 -- Click OK.
Step 10 -- Now select the Android ADB Interface -> click Next button.
Step 11 -- Click Next button again.
Step 12 -- Windows Security box will appear, to confirm whether you really want to install the Android USB Driver, so just choose the Install this driver software anyway.
Step 13 -- Once you clicked the Finish button, then repeat from step 2 to choose Android Composite ADB Interface.
Step 14 -- Finish guys.
Read me now
[1] Windows OS only software. Make sure you only install the LG USB Driver from this post to your Windows Operating System based computer and not to any other Operating System.
[2] More USB Drivers. If your device is a different model then I invite you to visit our dedicated page namely; LG USB Drivers.


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Andrew LaughterTexas Rangers
Pitcher | Ht: | Wt:
|Rangers | Conducting minicamp for pitchers
Thu, 15 Jan 2009 09:37:16 -0800
T.R. Sullivan, of MLB.com, reports the Texas Rangers will conduct a week-long minicamp for their pitchers next week. Ps Guillermo Moscoso, Matt Harrison, Luis Mendoza, Thomas Diamond, Derek Holland, John Bannister, Kasey Kiker, Blake Beavan, Tim Murphy, Warner Madrigal, Brandon McCarthy, Tommy Hunter, Doug Mathis, Neftali Feliz, Mike Ballard, Omar Poveda, Andrew Laughter, Michael Main and Eric Hurley are all expected to attend.
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|Rangers | Laughter earns save Saturday
Mon, 10 Nov 2008 11:27:22 -0800
John Torenli, of MLB.com, reports Texas Rangers P Andrew Laughter earned his first save in the Arizona Fall League Saturday, Nov. 8.
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|Rangers | Laughter effective in AFL
Wed, 29 Oct 2008 10:46:08 -0700
Jonathan Mayo, of MLB.com, reports Texas Rangers P Andrew Laughter has posted an ERA of 2.25 in five relief outings in the Arizona Fall League. He has given up eight hits while walking two and striking out six in eight innings pitched.
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|Rangers | Seven headed to AFL
Thu, 28 Aug 2008 13:21:07 -0700
T.R. Sullivan, of MLB.com, reports seven Texas Rangers minor league players will be headed to the Arizona Fall League. The list of players will be RP Willie Eyre, P John Bannister, P Beau Jones, P Andrew Laughter, IF Chad X. Tracy, IF John Whittleman and OF Julio Borbon.
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Ürün; Koton kumaştan tasarlanmış,
dik yaka kesimli, önden düğmeli, cepli, omuzları vatkalı, nakış detaylı, şık bir kaptır.
Kap Boy : 116 cm
Numune Bedeni : 38
Normal Kalıp
Kumaş Özelliği
Polyester, Viskon, Lycra
Nihan Cap-Taba V3281-41 ( 0 Comment )
Beginning from the date you receive your order, in 15 days, you have the right to return it in an unused and undamaged condition. For the recognization of you return, you have to send us the product with both copies of the receipt we send you. Otherwise your return process will not be recognized. Our return policy is not available for "personal care products, cosmetics and watches".
ATTENTION:Our return policy is not valid for Haute Couture, Evening Dresses, Covered Swimsuit, Half Covered Switsuits, Accessories and Underwear products.


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Gunmen kill 15 people in attack in Pakistan
ISLAMABAD (AP) — Dozens of gang members angered over the killing of one of their leaders opened fire on passers-by outside a market Wednesday in southern Pakistan, killing 15 people, police said.
The gunmen used machine guns and grenades in the attack that wounded more than 40 people in the Lyari neighborhood of Karachi, the capital of southern Sindh province, senior police officer Shah Nawaz said.
Nawaz said a notorious gang was behind the attack, and a massive search was underway Wednesday night to find and arrest all those who had killed "innocent women, children and men."
"They will not go unpunished," he said.
Another police officer, Abdul Khaliq Sheikh, said police and paramilitary Rangers chased the gunmen and killed eight in a gun battle. He said supporters of a gang leader killed overnight in a shootout with police were behind the violence.
Television footage from the scene showed ambulances taking the wounded to hospitals.
Karachi is the largest city in Pakistan and home to various criminal gangs and militant groups.
Lyari is considered one of the city's more dangerous neighborhoods. Rival gangs often battle each other there. A January report by the International Crisis Group said gang members in Lyari operate like warlords and inter-gang warfare has included the use of mortars and other heavy weapons.
Hundreds of people have been killed in Lyari since 2009, and periodic operations by the paramilitary Rangers and police result in days of armed clashes, disrupting civilian life but not ending the violence, the report said.


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VATICAN CITY (AP) — The Vatican lashed out Friday at what it called a "defamatory" and "anti-clerical left-wing" campaign to discredit Pope Francis over his actions during Argentina's 1976-1983 military junta, saying no credible accusation had ever stuck against the new pope.
While the former Jorge Mario Bergoglio, like most other Argentines, failed to openly confront the murderous dictatorship, human rights activists differ on how much responsibility he personally deserves. Bergoglio ran the Jesuit order in Argentina during the dictatorship.
The Vatican spokesman the Rev. Federico Lombardi noted Friday that a Jesuit who was kidnapped during the dictatorship in a case that involved Bergoglio had issued a statement earlier in the day saying the two had reconciled.
Lombardi also noted that Argentine courts had never accused Bergoglio of any crime and that, on the contrary, there is ample evidence of the role he played protecting people from the military as it kidnapped and killed thousands of people in a "dirty war" to eliminate leftist opponents.
He said the accusations were made long ago "by anti-clerical left-wing elements to attack the church and must be decisively rejected."
Lombardi's statement and the accusation behind it were an interruption in the honeymoon that Francis has enjoyed since his remarkable election as pope on Wednesday, when even his choice of footwear — his old black shoes rather than the typical papal red — was noted as a sign of his simplicity and humility.
On his first day as pope, Francis slipped out of the Vatican to settle the bill at the hotel where he had stayed before the conclave, returning to deliver his first homily as pope.
On Friday, he slipped out again to visit an ailing Argentine cardinal, Jorge Mejia, who had a heart attack on Wednesday and was being cared for at Rome's Pius XI hospital, Vatican Radio reported. Francis had told cardinals of Mijia's illness earlier in the day in an unscripted aside during his audience with them.
The accusations of Bergoglio's past are clashing with the upbeat narrative unfolding during Francis' first few days as pope in Rome. And Lombardi clearly felt that he needed to say something to try to put an end to them — even if in doing so he gave the story further legs.
The most damning accusation against Bergoglio is that as the military junta took over in 1976, he withdrew his support for two slum priests whose activist colleagues in the liberation theology movement were disappearing. The priests were then kidnapped and tortured at the Navy Mechanics School, which the junta used as a clandestine prison.
Bergoglio said he had told the priests — Orlando Yorio and Francisco Jalics — to give up their slum work for their own safety, and they refused. Yorio later accused Bergoglio of effectively delivering them to the death squads by declining to publicly endorse their work. Yorio is now dead.
Jalics, who had maintained silence about the events, on Friday issued a statement saying he had spoken with Bergoglio years later, that the two had celebrated Mass together and hugged "solemnly."
"I am reconciled to the events and consider the matter to be closed," he said.
Bergoglio in 2010 revealed his side of the story to his official biographer Sergio Rubin: that he had gone to extraordinary, behind-the-scenes lengths to save the men.
The Jesuit leader persuaded the family priest of feared dictator Jorge Videla to call in sick so that he could say Mass instead. Once inside the junta leader's home, Bergoglio privately appealed for mercy, Rubin wrote.
Lombardi said the airing of the accusations in recent days in the press following Francis' election was "characterized by a campaign that's often slanderous and defamatory."
While harsh, such remarks are not unusual for the Vatican when it feels under attack. Earlier this week, Lombardi issued a similar denunciation of an advocacy group for victims of sexual abuse, accusing it of using the media spotlight on the conclave to try to publicize old accusations against cardinals. The accusations, Lombardi said, are baseless and the cardinals deserve everyone's "esteem."
The accusations against Bergoglio started with the priest Yorio and with lay people working inside church offices. Horacio Verbitzky, an advocacy journalist who was a leftist militant at the time and is now closely aligned with the government, has written extensively about the accusations in Argentina's Pagina12 newspaper.
Lombardi's statement was delivered after Francis paid a heartfelt tribute to his predecessor Benedict XVI, saying his faith and teaching had "enriched and invigorated" the Catholic Church and would remain its spiritual patrimony forever.
Francis offered the respects during an audience with the cardinals who elected him to succeed Benedict, whose resignation set in motion the extraordinary conclave that brought the first prelate from the New World and first Jesuit to the papacy.
Francis, 76, tripped and stumbled when he greeted the dean of the College of Cardinals, Cardinal Angelo Sodano, at the start of the audience, but he recovered immediately.
Speaking at times off the cuff, Francis said Benedict had "lit a flame in the depths of our hearts that will continue to burn because it is fueled by his prayers that will support the church on its missionary path."
"In these years of his pontificate, he enriched and invigorated the church with his magisterium, his goodness, guide and faith," Francis said. Pausing for effect, he added: "His humility and his gentleness."
Francis has said he wants to visit Benedict at the papal residence in Castel Gandolfo where he has been living since Feb. 28, when he became the first pope in 600 years to resign. No date has been set for the visit. Francis is due to be installed as pope on Tuesday.
The relationship between the two pontiffs has been the subject of intense speculation given the novelty of soon having a retired and reigning pope living side by side. Some analysts have expressed concern about the influence Benedict and his loyalists might wield over the new pontificate, or worse how certain factions in the church might try to undermine Francis' authority by continuing to use Benedict as their reference point.
Reporter Michael Warren in Buenos Aires and David Rising in Berlin contributed.
Follow Nicole Winfield at www.twitter.com/nwinfield


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Toyota's Road to Le Mans debuts on the Speed Channel on June 15 at 10 p.m. ET.
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Microsoft Points also known as the MS Points are the currency of the Xbox Live Marketplace or Games for Windows. Some downloads on the Xbox Live Marketplace are free, but most other of downloads such as full versions of arcade games and downloadable content for some games cost Microsoft Points. Microsoft points cards are sold at retail stores and at some convenience stores. Each card contains a code redeemable for a fixed number of Microsoft Points which can be added to any Xbox Live account or Zune Marketplace account. In the United States, 80 points are equal to US$1. As a result, an 800 point arcade game would retail for US$10 in real-world currency. You can get Microsoft Points Code if you subscribe the Xbox LIVE Gold Pack. Microsoft Points will also be awarded to users for different promos in the future.
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To add or change your team name, please email email@example.com or call the KCBS office at 1-800-963-5227.
KCBS Team Bios
LITTLE BIT OF TEXASYear Started: 1979
Team Bio:
Hailing from the Great State of Texas, we have built custom BBQ smokers for friends and family since 1974. Usually breaking them in with brisket, ribs, oysters and a billy goat. That's right folks, oysters. Being from a coastal town where the oysters are plentiful, we would smoke a sack full after work with plenty of beer to follow. Started cooking local competition back home with a new team Oil Country Cooker for 2 years and then Crown Royal Cooker for 2 years. After moving to South Carolina I built my first competition smoker in 1988 when a boss from Texas asked if I wanted to turn the South Carolinians in Spartanburg on to the taste of brisket. Cooking 200 pounds of brisket for 3 shifts, for 4 events got me back in the competition cooking fever. Over the next couple of years we also catered for weddings, birthday parties and business outings. In 1994 when I heard Tryon was putting on a competition it was time to get back in the Blue Ridge BBQ Festival. Have been cooking there ever since along with other local events like Uniquely Union. We have won multiple times in the pork, brisket, whole hog, ribs and chicken categories.
Hometown: Inman
State/Province: SC
Country: US
Most wins in a year: 4 Catagories
Biggest Wins: 180 perfect score in brisket.