2012.07.25 05:02 Roastmasters 10/10 would bookmark again
2009.05.27 00:26 yonyonjohn Math Help - Enthusiastic Students, Willing Teachers
2014.08.04 18:34 "WE ARE ANIMATORS HEAR US ROAR" - BootstrapBuckaroo
2023.06.09 17:17 BeneficialEgg6421 Given a job then terminated before first day
2023.06.09 17:15 Cardigan_B [Advice] Can a parent sign a lease for an apartment I live-in?
2023.06.09 17:14 bikingfencer Galatians, chapter 5 - vices and virtues
“The expression for freedom [επ ελευθερια - ep eleutheria] (in slightly different Greek form) appears in the certificates of sacral manumission which were given to slaves who purchased their freedom. The slave would deposit the money in the temple of his god for the priest to transfer to his master “for freedom.” He then became the slave of his god, free from his human master.” (Stamm, 1953, TIB vol. X pp. 545-546)...
“Among the Jews, the Messiah’s reign was to be a reign of liberty, and hence the Targum [ancient Jewish commentary] on Lamen. [Lamentations] ii. 22. says, “Liberty shall be publicly proclaimed to the people of the house of Israel, על יד משיחא âl yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron, at the time of the Passover.” (Clarke, 1831, vol. II p. 393)
“The language is so compact that Paul’s meaning has to be inferred from 3:14; 5:22-23; and Rom. [Romans] 8:23-26.” (Stamm, 1953, TIB vol. X pp. 548-549)-6. That yes, in Anointed YayShOo'ah ["Savior", Jesus] there is no thought [חשיבות, HahSheeYBOoTh], not to circumcision [למילה, LahMeeYLaH] and not to foreskin [לערלה, Lah`ahRLaH], rather to belief, the laborer in way [of] love.
“The full measure of human righteousness is still a thing of the eschatological future (cf. [compare with] Rom 5:19).” (Joseph A. Fitzmyer, 1990, TNJBC p. 789)
“That they could not have the Holy Spirit, without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. [folio] 52. ‘That faith was of great consequence, with which the Israelites believed in Him, who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that being filled with God, they sung praises to him.’” (Clarke, 1831, vol. II pp. 393-394)
“No passage in Paul’s letters is of greater importance for integral understanding of his religion and the relation of his faith to his ethics. The mutuality of faith, hope, and love – a theme repeated with many variations – runs through everything he has written and forms the substance of his theology. … Paul’s religion is distorted whenever his ethics and his ‘good works’ are made to appear as an incidental by-product of his faith rather than as one of its essential ingredients.” (Stamm, 1953, TIB vol. X pp. 550-551)...
“This humble, holy, operative, obedient LOVE, is the grand touchstone of all human creeds, and confessions of faith. Faith, without this, has neither soul nor operation: in the language of the apostle James, it is dead, and can perform no function of the spiritual life, no more than a dead man can perform the duties of animal or civil life.” (Clarke, 1831, vol. II p. 394)
“‘I wish that those who are upsetting you would even emasculate themselves!’ This is what Paul said and meant. … for a similar outburst see Phil. [Philippians] 3:2-3, where the advocates of circumcision are ‘dogs,’ and by a play on words – περιτομη [peritome’], κατατομην [katatmen] - ‘circumcision’ becomes ‘mutilation.’ Paul may have been thinking of the mad spectacle of the Cybele-Attis cult, whose priests in frenzied devotion used to emasculate themselves as a sacrifice to their deity. … The shock of Paul’s statement to the Judaizers can be measured in the light of the prohibition in Deut. [Deuteronomy] 23:1. To a devout Jew his blunt language would be as sacrilegious as a Christian would find the wish of a disbeliever in sacraments that all advocates of baptism would drown themselves. Never happy after making such denunciations (II Cor. [Corinthians]1:23-2:11; Phil. 3:18-19), Paul quickly changes his tone…” (Stamm, 1953, TIB vol. X pp. 554-555)-13. My brethren, to freedom you have been called,
“To be freed from the ceremonial law, is the Gospel liberty; to pretend freedom from the moral law, is antinomianism.” (Clarke, 1831, vol. II p. 395)-14. See, all the Instruction included [כלולה, KLOoLaH] in saying [במאמר, BeMah’ahMahR] one – “and love to your neighbor like you.”
“The quotation is from Lev. [Leviticus] 19:18; cf. Rom. 13:8-10 [and Matt. [Matthew] 7:11 (Joseph A. Fitzmyer, 1990, TNJBC p. 789)]. The tense of the verb ‘fulfilled’ is perfect; thus Paul says that the whole law is fulfilled, in the sense of ‘has been fulfilled’ whenever one man loves another as himself…. Paul the Christian loved his neighbor not because a commandment disobeyed would bring punishment, or fulfilled would merit reward, but because it was his new nature to do to....
But who was Paul’s neighbor? He was, first of all, ‘the one who was near,’ the fellow member of the society of Christ who needed help to bear life’s burdens (6:2). Then, with continuously lengthening radius, Paul drew a series of concentric circles to embrace all men (6:10; I Thess. [Thessalonians] 5:15; I Cor. 9:22). Even his enemies were included, for Christ received sinners, and personal vengeance was no fruit of the Spirit (6:1; Rom. 12:20; 15:1-3). … He bore the burden of his neighbor’s sins, and although he sometimes had to threaten them, he was never without hope for their repentance (I Cor. 4; II Cor. 12:19-13:10; II Thess. 3:14-15). He could hurl anathemas, and his friends did not always find him easy to get on with … but the love of Christ would never permit him to contract the circle of his neighbors (Rom. 9:1-3; 10:1; II Cor. 7:5-16; 1:23-2:11). (Stamm, 1953, TIB vol. X p. 557)
-16. Say I to you, walk in way the spirit and do not fill [את, ’ehTh] desires [תאוות, Thah`ahVOTh] [of] the flesh,…………………………………………
Fruit of the Spirit and usurpations of [ומעללי, OoMah`ahLahLaY] the flesh
[verses 16 to end of chapter]
“This is Paul’s way of stating the Jewish doctrine of the ‘two impulses’ which are at war within the heart of man. The rabbis declared that God created Adam with two inclinations, one good, the other evil, and required him to choose which to obey. He was free to follow his good impulse, but he chose the evil, and so did all his descendants. Consequently every man became the Adam of his own soul. Some maintained that the evil impulse awakened at the age of nine, others at twelve. Study with practice of the Torah was the sovereign remedy to wear it away …” (Stamm, 1953, TIB vol. X pp. 561)…
“Πορνεια [Porneia] ... fornication ... means ‘prostitution’, but includes sexual vice and unfaithfulness to the marriage vow. The task of the church in creating a conscience on this matter was made doubly difficult by the practice of prostitution in the name of religion. Long before Paul, the prophets had denounced the fertility cults and made prostitution a synonym for idolatry.-22. In opposition to [לעמת, Le`ooMahTh] this, fruit of spirit:
Φαρμακεια [pharmakeia] ... Since witches and sorcerers used drugs, the word came to designate witchcraft, enchantment, sorcery, and magic. The law of Moses prescribed the death penalty for it, and the prophets denounced the Egyptians, Babylonians and Canaanites for practicing it; but this did not prevent the Jews from producing some famous practitioners (Acts 13:6-12; 19:1-20). Next to state-worship, magic was the most dangerous competitor of true religion... claiming to specialize in the impossible, it prostituted faith to superstition, and divorced religion from ethics. ... In Paul’s spiritual arithmetic, faith plus miracles minus love amounted exactly to zero....
Ερις [Eris] is ... strife ... The spirit of Eris is perfectly described in the words of Lewis Carroll’s Alice in Wonderland – ‘ambition, distraction, uglification, and derision.’
The fact that he expected the near return of Christ to end this present age must not be permitted to obscure the equally important fact that he regarded his own life and witness for Christ as an essential element in hastening that event.” (Stamm, 1953, TIB vol. X pp. 561-565)
“Since love is a personal relation it is not a matter of law, and cannot be commanded; and since it is God’s own love growing as his ‘fruit’ in the hearts of men, no one can claim it as a merit for self-salvation. ...... 26. Do not, please [נא, Nah’] be panters of [שואפי, ShO’ahPhaY] honor vain [שוא, ShahVe’], the provokers [המתגרים, HahMeeThGahReeYM] and enviers [ומקנאים, OoMQahN’eeYM] a man in his neighbor.
... in every age ... men have found it hard to see how God could have anything in common with humanity, and Christians have been tempted to make a distinction in kind between God’s love and man’s love. Paul’s authority has been claimed for this dualistic view. Αγαπη [agape’] is set against ερος [eros]. God’s love is said to be αγαπη reaching down to save man by his grace, and ερος man’s self-love aspiring upward to save himself. Paul’s αγαπη is associated with justification by faith, the Greek ερος with salvation by works.... Jerusalem and the Christian faith are made to oppose Athens and human reason, and the conclusion is drawn from the history of Christianity that ερος, man’s self love, has always been a source of corruption of αγαπη, love inspired by God’s grace.
This interpretation of Christian love is intended as a defense of the doctrine of justification by faith and as a means of securing scriptural support for a dualistic philosophy which aims to protect the transcendence of God against humanism. But to draw such sweeping conclusions from a word study of two Greek nouns, without adequate consideration of other related Greek words and ideas, is to oversimplify. The LXX [The Septuagint, the ancient Greek translation of the Hebrew Bible] is full of evidence that this distinction between αγαπη and ερος cannot be maintained on the basis of lexicography. The Greek O.T. [Old Testament] uses both the noun αγαπη and the verb αγαπαω [agapao] to express not only God’s love for men, but man’s love for God and for his fellow man. Although there is no certain evidence that the noun αγαπη was used by nonbiblical writers prior to Christianity, the argument from silence may be invalidated by future discoveries, and it would be precarious to conclude that αγαπη was a specifically Christian word.
One-sided emphasis on God’s love as ‘unmotivated’ by anything in his creatures tempts men to regard him in the light of an egotistical philanthropist who expects gratitude and praise but neither needs nor desires the mutuality that is inherent in the very nature of love... Without a faith that dares humbly to believe that God needs man’s love ... the Christian’s conception of his high calling to be a kingdom builder is liable to reduce itself to blind obedience to commands given arbitrarily for man’s good while awaiting God’s eschatological fiat. Such a misconception is bound to give aid and comfort to the inclination of human nature – ‘the flesh’ – to divorce religion from ethics.
Grave moral consequences result from such a view of Christian love. It is associated with a doctrine of predestination that makes God’s choice of the objects of his salvation utterly arbitrary.” (Stamm, 1953, TIB vol. X pp. 565-566)
“The peace which was the fruit of the Spirit ... could be trusted to keep men's hearts and minds (Phil. 4:7), so that they need have not anxiety about anything. This explains the sublime recklessness of the Christian peacemakers. Being colaborers with God (Rom. 8:28), they were aggressors for peace. They aimed to live at peace with all men (Rom. 12:18), but fear of making enemies did not turn them from their task of producing soundness, wholeness, and harmony in a world of chaos. Their reasonable service was to ... substitute the righteousness and peace and joy of his [God's] kingdom (Rom. 14:17) for the low aims of 'the flesh,' thereby creating the conditions for peace. Their ideal was to live so that quarrels could never get started.
Christian peace was therefore neither the calm of inactivity nor the mere passive enjoyment of freedom from strife. It was not the imperturbability of the Epicurean, or the apathy of the Stoic, or the contemplation of the mystic. The man who possessed it was not exempt from storm and shipwreck, but by faith he knew that he would arrive in port (Acts 27:21-25), and that all was well for him and his fellow men of faith ... And so, where all else was panic, he played the man.” (Stamm, 1953, TIB vol. X pp. 567)
“... just as God’s patience was not to be presumed upon, so the Christian’s patience was not a spiritless good nature that would put up with things which it could not escape, or would not prevent. It was patience with a purpose, as in Paul’s pleas to Philemon, which contrasts so sharply with the Stoic motive for self control... Those who bore this fruit ‘turned the world upside down’ (Acts 17:6), and the enemy did not know how to deal with such unheard of patience and persistence.” (Stamm, 1953, TIB vol. X pp. 568)
“Negatively defined, gentleness is everything that the ‘insolent, haughty, boastful’ men of Rom. 1:30 are not. It is the opposite of υβρις [hubris], the worst of sins in the eyes of the Greeks – deliberate, arrogant defiance of the gods by overstepping the limits set for human beings. In the O.T. such men are called ‘sons of Belial,’ the turbulent, highhanded wicked, who rage against God, kill, rob and enslave the righteous ‘meek’ and take possession of the earth for themselves. The psalms are full of moans and complaints against this rich and powerful majority, who used religion as a means of gain and kept their consciences in flexible subservience to the exigencies of power.” (Stamm, 1953, TIB vol. X pp. 569)
“’Εγκρατεια [Egkrateia] is temperance (KJV [King James Version]), self-control (RSV [Revised Standard Version]) ....
The Stoics had helped to prepare the soil out of which this fruit of the Spirit was to grow. They insisted that the sovereign reason could and should control the passions. They believed in a law of nature to which they must conform, and they endeavored to maintain their inner freedom under all circumstances. But their motive was very different from Paul’s, the one being devoted to the glory of the God of grace, the other to the preservation of the sovereign self-will. When the Stoic collided with things beyond his control, his inner independence turned into apathy, practicing the motto ‘When we can’t do what we want, we want to do what we can.’ He took orders from his commander in chief, an impersonal God who had the power of life or death; but he did it in such a way as to make it clear to God and men that he, the Stoic, was after all the captain of his soul. He controlled his anger because he found it a nuisance to be under the power of any passion and in his sight meekness was contemptible weakness...
Paul exalted humility: ‘It is no longer I who live but Christ who lives in me’ (2:20). ... His self-discipline was the result of his spiritual experiences, rather than an undertaking to induce them; and his self-control was sane compared with the ascetic excesses of later Christian groups such as the ‘Encratites,’ who forbade marriage and followed fantastic dietary rules.” (Stamm, 1953, TIB vol. X pp. 569-570)
“Unrepentant sinners have no appetite for the fruit of the Spirit, and when its production and distribution require changes in the political and economic status quo, men ... pass laws against it ... Especially in time of war these traits of Christian character have been forbidden fruit, though given for the healing of the nations. Occasionally the world, exhausted with fighting, and sick of its cynical Epicureanism, has professed a desire for the fruits of the Spirit, but on its own terms without the cross required to produce them.” (Stamm, 1953, TIB X p. 570)
“The right stood in terror of the iconoclasm of the left, and the radicals labeled all other men reactionaries ... Both sides professed to love liberty and defend it, but neither was willing to grant it to the other.” (Stamm, 1953, TIB vol. X p. 572) END NOTEAn Amateur's Journey Through the Bible
i ספר הבריתות, תורה נביאים כתובים והברית החדשה [ÇehPheR HahBReeYThOTh, ThORaH, NeBeeY’eeYM, KeThOoBeeYM, VeHahBReeYTh HehHahDahShaH, The Book of the Covenants: Instruction, Prophets, Writings; and The New Covenant] The Bible Society in Israel, Jerusalem, Israel, 1991.
2023.06.09 17:13 thejubilee Bugs that aren't crickets
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2023.06.09 17:08 brsch123w Jaw Titan Crack Theory
![]() | The Jaw Titan will be very important in Falco delivering his last message for Eren and showing Mikasa memories which will cause the divergence. submitted by brsch123w to ANRime [link] [comments] I believe the Jaw Titan has a discrete memory transfer ability that we’ve actually seen twice already. First happens when Historia is reading Ymir’s note and once she touches it in a certain way she receives Ymir’s memories. This could be dismissed easily if it weren’t for one more instance. When Reiner is holding Eren down in the battle of shiganshina, Reiner attempts to help a hurt Porco and grabs him, once he touches Porco he see’s Porco’s memories. Now in both of these instances Reiner and Historia obviously did not eat Porco or Ymir so there is no other obvious way they would get another person’s memories so I believe that the Jaw Titan could have an ability around memory transfer that hasn’t been discussed yet. This makes massive sense for AOE and Falco as a popular theory now is 138 divergence, right before Mikasa goes for the kill she receives memories causing a different decision. And what is Mikasa doing right before she goes for the kill? She is riding on Falco’s Jaw Titan, and of course Falco received anime only memories from Eren. It is set up perfectly for Falco to use this ability and Falco give Mikasa the memories causing the divergence. With the theme of Falco being the messenger plus the “Shock” visuals and lyrics it’s just set up too good but yeah what do y’all think. |
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2023.06.09 17:05 DemisPlayz Update to the Fumez situation
![]() | I saw Fumez typing a message to me in my DM's so I sent these 2 pics before he sent me the message. submitted by DemisPlayz to ukdrill [link] [comments] |
2023.06.09 17:05 kill4kandy How do I get a passport for my son? We have no contact information for his father.
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2023.06.09 17:04 Apprehensive_Term70 Legality of various items in Greenland
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2023.06.09 17:02 Apprehensive-Day1600 Salary but get paid hourly?? PA
2023.06.09 17:02 wintersvnn my boyfriend (23M) and i (23F) are in very different places literally and figuratively.. and idk what to do and where this is going
2023.06.09 16:59 Nanners1798 Looking for cow punchers
2023.06.09 16:58 Visible-Artist-985 Do I have to sign an amended tenancy agreement if I’ve already paid all my rent and moved out?