text:
"One day Australia will live under sharia; it's inevitable," sez Australian 'revert'
January 20, 2011 sheikyermami	19 Comments
Oh multiculturalism. All those fantastic restaurants. I think we would have all starved to death now if it wasn't for millions of Muslims collecting welfare, blowing up stuff and preaching jihad. (Vlad Tepes)
SHARIA4AUSTRALIA: AUSTRALIA WELCOMES MUSLIMS: Ibrahim Siddiq-Conlon
The Youtube vids are 'removed by the user', Â is there a lack of confidence among the soldiers of allah?
Andrew Bolt gets it all wrong. He believes that Siddiq-Conlon has "an ego that's outsized in comparison to his real worth, and is getting off on the attention. But it would be good if such loudmouths were promptly disowned by Muslim leaders."
I won't be holding my breath, Andrew. Siddiq-Conlon is merely saying what all good Muslims are saying:  submit to Islam and you are safe, those who oppose Islam  cause wars for which they are responsible……
Odd, how Islam seems to attract converts of a troubled and angry disposition – and just the kind of people to make everyone else even more suspicious of its role in a secular and tolerant society:
ISLAMIC preacher Ibrahim Siddiq-Conlon points heavenwards to emphasise his message for the governments of Australia—there is no God but Allah and only his laws should be obeyed.
"My attack is on the Prime Minister of Australia," he said yesterday. "I hate the parliament in Canberra. I want to go straight for the jugular vein and advise the parliament that they have no right to legislate. They should immediately step down and let the Muslims take over."
An Australian-born convert to Islam, Siddiq-Conlon is the self-anointed leader of a group called Sharia4Australia, which is pushing for the introduction of sharia courts as a first step towards achieving Islamic law.
"One day Australia will live under sharia; it's inevitable," he said. "If they (Australians) don't accept it, that's not our problem. We hope, and our objective is to have a peaceful transition, but when you look at history that has never been the case. There's always been a fight. It is inevitable that one day there will be a struggle for Islam in Australia."
The guy clearly is someone with an ego that's outsized in comparison to his real worth, and is getting off on the attention. But it would be good if such loudmouths were promptly disowned by Muslim leaders. But for the moment:
Siddiq-Conlon will join a debate tonight at the Parramatta Town Hall in Sydney on the merits of sharia versus democracy. The event was organised by self-styled debate promoter Zaky Mallah, who was acquitted of terrorism charges in 2005 but pleaded guilty to threatening to kill a commonwealth officer after his passport was cancelled.
PM go and 'let the Muslims take over'
The Sally Neighbour version  is here:
ISLAMIC preacher Ibrahim Siddiq-Conlon points heavenwards to emphasise his message for the governments of Australia — there is no God but Allah and only his laws should be obeyed.
A masters graduate in architecture from the University of Technology Sydney, Siddiq-Conlon formed Sharia4Australia last year. He said he had three objectives. The first is to persuade Muslims they must hate "taghoot", the worship of any God other than Allah, which includes democracy.
"They must hate it, speak out against it. And, if that doesn't work, take action against it."
His other objectives are to advise elected governments they have no authority to rule, and to educate non-Muslims on the benefits of sharia, including punishments such as stoning adulterers and severing the hands of thieves.
"If chopping off the hands is the punishment given by the sharia court then we say glad tidings, because chopping off the hands — when you understand what is sharia — is a mercy to that person.
"Why is it a mercy getting your hands chopped off? Because it can be expiation for your sins. It is better to get punished in this life than to go underground into the grave or into the hellfire for eternity."
The pro-democracy case will be argued by an Australian army veteran, self-described "concerned Aussie" and senior member of the pro-gun Firearms Forum, Jack Zedee. "The issue with Mr Conlon and Sharia4Australia is they are preaching hatred. His views horrify me," Mr Zedee told The Australian.
Police and private security are expected at the debate, after both sides claimed to have received death threats. Mallah said he had tried to cancel the event but the debaters insisted on proceeding.
Siddiq-Conlon shrugs off concerns his campaign will damage the moderate Muslim community. "If it causes a backlash against the Muslims, I can't help that. This is a necessary debate."
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19 thoughts on ""One day Australia will live under sharia; it's inevitable," sez Australian 'revert'"
westernfeminista says:
Where are the AFP – this guy is way more offensive than Sergio's mural!
Ranga says:
Muslims are dumb bastards but how do you describe an Australian who converts to the stone age cult.
Islamism Is a Crock says:
Wow. his guy is extremely worrying, sad and pathetic all at the same time.
l hope that the AFP and ASIO have this complete Mo'tard under severe surveilance. But knowing the increasing dhimmitude of our authorities, they will let him slide under the radar.
We are going to have huge problems in Australia if even 5% of Muslims in this country share his views. l see a very tumultuous period in this country in the not too distant future if people like him are not dealt with.
gsw says:
Rather him than a 'moderate' liar.
Just a shame that the MSM will not be reporting accurately about this sedition (anti-democracy), incitement to criminal activity (ignoring the law) and attempting to disrupt the peace.
OT Two mothers and their toddler children banned from council-funded playgroup – for being BRITISH
Read more: http://www.dailymail.co.uk/news/article-1348564/British-mothers-toddlers-banned-council-funded-playgroup-immigrants.html#ixzz1BZv3XDdr
al Kidya says:
I believe the reasoning behind the Muslim desire to replace our constitutions with sharia law is this; they suffer from inferiority complex and by instituting such law as sharia it would give Muslims the upper hand.
We, the Infidels, would be then placed into the lower caste, subjected to the humiliating jiziya, while they enjoyed themselves on our labours.
Full-bred Aussie with a longing for sharia law
Sally Neighbour wrote about this 'fair dinkum Aussie' a year ago:
http://www.theaustralian.com.au/news/features/full-bred-aussie-with-a-longing-for-sharia-law/story-e6frg6z6-1225991941740
IBRAHIM Siddiq-Conlon has a message for Australians, whether they want to hear it or not.
"One day Australia will be ruled by sharia, no doubt," he declares. "That is why non-Muslims are worried, because they know one day they won't be able to drink their beer, they won't be able to eat their pork and they won't be able to do their homosexual acts, because one day they know they will be controlled."
Siddiq-Conlon sits on the steps of the NSW Parliament House, the location he has chosen to launch his rhetorical attack on democracy, which he describes as "an evil system of life".
"Right now in the Western world we're on the edge of a crisis, of extinction, because of democracy. OK, so don't tell me democracy has the answers and is peaceful. Democracy is the reason for the world's problems."
Siddiq-Conlon is the face and voice of Sharia4Australia, a group formed in Sydney's southwest to agitate for Islamic law, starting with the introduction of sharia courts and ending, in his ideal world, with Islamic rule.
While he claims to eschew violence, he unapologetically preaches hate. An online video posted by his group describes its members as "uncompromising [in] their disallegiance, disloyalty and hate for the disbelievers".
"I hate the parliament. I hate [democracy] with a pure hate," he says. Moreover, it is obligatory for all Muslims to reject democracy, because it is a challenge to God's law: "They must hate it, speak out against it, and if that doesn't work, take action against it."
Siddiq-Conlon formed Sharia4Australia last year, styling himself as the new champion for Islamic law in Australia.
An online video announcing its emergence stated: "For far too long now Aust has been ruled by a corrupt evil infedile [sic] group of people who are clear disbelievers in the sight of Allah. It is time for change. Time at least for the truth.
"Today Muslim youth and the oppressed and weak Muslims march forward with their flags behind brother Ibrahim Siddiq-Conlon. O Muslims stand tall, take the vow and pledge allegiance to none other than Allah and his Messengerorting and vowing allegiance w the Muslims while disloyalty to the disbelievers and their kufr [infidel] ways."
In person, Siddiq-Conlon initially seems harmless enough. He dresses in a white cotton tunic, trousers and sandals, with a neatly trimmed beard and a touch of black kohl eyeliner, in the style said to have been favored by the original companions of the Prophet Mohammed.
He is quietly spoken, polite and articulate; a master's graduate in architecture from the University of Technology, Sydney; Adelaide-born, and raised in a Godfearing "fundamentalist", he says, Christian family in rural NSW. He converted to Islam while a student, travelled to Indonesia, found a wife there, and returned to Australia with the full-blown zeal of so many converts. He formerly studied under the Ahlus Sunnah Wal Jama'ah Association, headed by Melbourne cleric Sheikh Mohammed Omran, but the association has recently moved to distance itself from his strident inflammatory message.
"I'm an Aussie, I'm a full-bred Aussie, you can't get more Aussie than me," he insists.
But his proclaimed love for Australia is followed quickly by a prediction that, ultimately, Muslims here will have to fight for Islamic law. He doubts the struggle will begin in the next 10 or 20 years, but hopes it will occur in his lifetime. "People don't give up [their land without a fight]. There's always been a fight. It is inevitable that one day there will be a struggle for Islam in Australia. We don't shy away from it. Whether it means we get put in jail, kicked out of the country. If it means harm to us, so be it."
Nor does his disavowal of violence extend to Australian troops in Afghanistan, who he describes as "evil".
"Obviously I don't support the killing of innocent people, but these American and Australian troops have gone there to kill Muslims. What do they expect? Yes, they deserve to die. Under sharia, yes they do. That is the judgment of sharia. They are eligible to be attacked."
Until this week, Siddiq-Conlon was barely known outside or even within the Muslim community. But that changed with his inflammatory verbal assault on democracy and his appearance in a debate in Sydney's Paramatta last night, albeit one that was attended by only a few dozen people.
He welcomes the publicity and dismisses concerns that he is damaging the wider Muslim community, saying "if it causes a backlash against the Muslims, I can't help that, this is a necessary debate".
The debate coincides with comments last week by Sydney cleric Sheikh Taj Din al-Hilali that Islamic extremism is on the rise in Australia. Hilali told The Australian: "I am worried for our community and our society. I am worried for that because this will encourage the youth to act against elections and act against dealing with others, which is dangerous." He warned of Rambo-style preachers whose aggressive sermons appealed to "the way of youth".
"The louder they speak, the more youth they gather around them," he said.
Muslim community groups and leaders are divided on whether there is evidence to support Hilali's claim of rising extremism, and whether fringe zealots such as Siddiq-Conlon should be denounced or ignored.
Khaled Sukkarieh, chairman of the Islamic Council of NSW, says the council doesn't believe extremism is rising, although there is no firm evidence either way.
"These views have been around for ever and a day. It is damaging for the Muslim community because we don't believe that way. The majority of Muslims in Australia don't support that view. We have a total new generation now that is educated in this society and we are contributing to Australia positively, so I don't think these views will make any difference, other than that it will make people scared unnecessarily."
However, there is some evidence to support the notion that extremism is on the rise. As The Australian reported this week, ASIO last year noted an increase in the number of Australians travelling abroad for "terrorism related-purposes".
Muslim youth worker Kuranda Seyit, founder of the Forum on Australia's Islamic Relations, says he has seen no increase in violent extremism, but radical activism is on the rise: "The perception is that more youth are being attracted to these hardline groups and so are labelled extremist."
The reason that so many people are attracted to these groups varies. Some of the groups are very professional in their approach and offer a slick product.
They hold many events and activities for their constituents, they are spontaneous and use contemporary media and technology and speak the language of the youth, but more importantly they appeal to young people who are energised and motivated by their message which is confrontational and rebellious."
One such group is Hizb ut-Tahrir, which, like Sharia4Australia, stridently opposes democracy but, unlike it, explicitly rejects the use of force. In the past year, HT has become increasingly active and outspoken, and anecdotal evidence suggests its membership is rising.
Islamic groups and leaders have frequently been criticised for failing to take on these groups, and for not being sufficiently vocal in rejecting their message. It's a highly sensitive issue in the community. One Muslim activist, who asked not to be named, says there is a reluctance to get involved.
"Muslims I think are very afraid of any backlash or repercussions of speaking out against these people. You could get aggressive threats or criticism from all sectors of the community saying, 'You shouldn't be criticising, who are you to say that?'
"This tends to create a sense of apathy in the community and the perception that extremism is on the rise, because those [extreme] groups are much more active and outspoken.
"There are also divisions in the mainstream community [and] different degrees of support within moderate groups for the extremist groups, so they need to keep those people onside and don't want to go too far in distancing themselves from them."
Sukkarieh says fringe outfits pushing for sharia law in Australia are better off ignored.
"The majority of Muslims in Australia don't support that view. We have the freedom to practise what we want according to our religion. What we need is less pressure, less talk about that sort of stuff. It should be ignored [because] when you ignore them you're not giving them any air."
But the task for the security agencies is determining whether an individual such as Siddiq-Conlon and a group such as Sharia4Australia are simply fringe radicals who should be ignored represent a serious threat to security.
Siddiq-Conlon says he has never been approached by the security agencies and says they have nothing to fear. While he denounces democracy, he is quick to point out his democratic right to freedom of speech.
"I'm not inciting violence, it's just words," he says. "Obviously under freedom of expression, I can say words. I'm not jumping on a boat and going to join the jihad, I'm just the speaker."
But his affiliations could provoke concern. He volunteers he's an admirer of Indonesian militant leader Abu Bakar Bashir, founder of the militant group Jemaah Islamiah, which carried out the 2002 Bali bombings and a series of subsequent attacks including the 2004 bombing of the Australian embassy in Jakarta.
Bashir's conviction of inciting the Bali bombing was overturned. He is awaiting trial on new charges of training Islamic militants for terrorist attacks in Indonesia.
"I'm very proud of his work. To me he's not a terrorist, he's a freedom fighter," Siddiq-Conlon says.
Sharia4Australia is affiliated with the British group Islam for UK, a radical Islamist organisation which was proscribed by the British government under its counter-terrorism laws in January 2010. Under those laws a group can be banned if it "commits or participates in acts of terrorism, prepares for, promotes or encourages terrorism or is otherwise concerned in terrorism" or if it "unlawfully glorifies the commission or preparation of acts of terrorism".
Islam for UK is led by cleric Anjem Choudary, whom Siddiq-Conlon names as a key spiritual mentor.
Choudary gained notoriety last January when the group announced plans for a protest march in the town of Wootton Basset where British soldiers killed on active service are traditionally mourned. The group planned to carry coffins to "represent the thousands of Muslims who have died" in conflicts such as Afghanistan. Then prime minister Gordon Brown condemned the plan as disgusting and offensive.
The same adjectives have been used this week to describe Siddiq-Conlon's views. But he shrugs off the insults, along with the average of five death threats he receives every day.
"It is a peaceful message. I really am a peaceful person. I hate violence."
Infidel despiser says:
Some one should pull Conlon's head out of his ass. If muslims want sharia law, then they can exercise their options and f*** off back home to their desert nations. Muslims are getting on my nerves and unless our government is changed soon and we get a government with balls, we will all go down under.
These bastards must be shot. Bring back our soldiers and let them loose on these turds, these ass wipes, these pedophile rapists, these devil worshipers.
Cathy Gee says:
This offencive man – "sad dick" Conlon should be shot.
Yesterday we have another Aussie hero who will receive Australias highest military honour for – his conduct and bravery in Afghanistan. His name is not released so far. Today "sad dick Conlan," attempts to destroy us. Our government does nothing.
To al Kidya, they already have the upper hand mate. As a person of Irish heritage myself, what I suspect is, "sad dick Conlan" is sipping from a Crock under his kilt. And as a descendant of the O'Gleasons of County Cork let me assure you – you wont get away with this behaviour. You are a bloody idiot and thats no excuse.
And who is going to pay for everything when you bludgers take over? None of you work! Without hands how will anyone work? I think "sad dick Conoln" has a problem. What a way to use a blessed gift – A University degree. We in the Western World fought for this right and it came at a price. "sad dick" has squandered this gift and it should be cancelled by his University, but these days even Academia has many questions to answer about this very subject. Separate wash rooms for muslims and another for those who paid for it. Gimme a break "sad dick". you are just another reason to laugh.
Thanks Sheik, this was a beaut run down on this crackpot and the other geeks who wish to harm us. And that includes our Government.
Mike_W says:
"We hope, and our objective is to have a peaceful transition, but when you look at history that has never been the case. There's always been a fight. It is inevitable that one day there will be a struggle for Islam in Australia."
Australia's very own Anjem Choudhr, telling it like it is about how we must all submit to allah … or else.
He's an asset to the resistance against islam.
… if only the kuffar would listen.
Yeah, Andrew Bolt gets a lot wrong about islam; but he knows something is definitely wrong.
He is one of the few journalists who raise important issues and news stories about islam that are otherwise ignored by the media.
theresaj says:
"Live under sharia"…now there is an oxymoron for you spoken by a true moron. Nobody" lives" under sharia , not even the men.
Just another Aussie says:
Enough of this person. Religiously i accept all religions and faiths, even if they are not in line with my own. This guy is hurting the true muslim community.
I hope you're reading this mate, you've got exactly 3 weeks and then you will disapear and never be heard from again. You're trying to impose your radical laws onto this Country. I AM imposing my radical actions on you. See you soon
kaw says:
There will be a struggle, and islam will fall.
Just another Aussie,
You do not have the right to silence this person – this is against the laws of the country to which you claim allegiance. You have every right to ridicule him, humiliate him, and work to destroy any assets that he has which can used against Oz. This is more effective then killing him. If he employs violence against you then let the police know, and if nothing happens and you are still threatened you are welcome to continue your vendetta or others will solve the problem for you – but you do NOT initiate violence against this muslim thug. We let them start the fight and then, if required, we finish it. To muslim thugs – rest assured that your names have been cataloged and that you are being watched. Incidentally the muslim community in Melbourne still has to hand over the thugs that attacked a man at St.Kilda with knives etc – you are running out of time.
spelling error correction – previous message.
"This is more effective than killing him."
Sqidgy says:
Conlon and all of his extremist islamist mates should be put up against the wall.Treasonous bastards!
The muslim communitiy in Melbuorne has now run out of time to hand over the muslim thugs that attacked a person at St. Kilda beach. Muslims – you reap what you sow and allah will NOT protect you.
EUGENE TANO says:
IF WE ALL CONVERT TO ISLAM-THERE WILL BE A MAJOR SHORTAGE OF VIRGINS WHEN WE DIE. AND WHO WANTS TO GO THE ISLAM HEAVEN AND JUST—J-OFF. FOR ALL ETERNITY.
Rossco says:
Good one, Eugene, you made me laugh…and I'm still laughing…
If we all convert to Islam there will be no one to feed us….


Everybody knows the Java Virtual Machine cleans up unused memory with garbage collection. You may have even spent some time in a profiler or looking through logs and seeing a "full GC." But what does it all mean? What exactly is a "full GC," and how does it affect your application? What is compaction? And what about the different garbage collectors (G1, CMS, Serial, Throughput)? What are they, and when are they best suited for our application? Come to this session to gain a deeper understanding of how garbage collection works in the JVM, and how you can select the proper algorithm for your application.


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text: Q: Kafka 0.8 producer throughput test According to Kafka official document, the producer throughput is about 50MB/S. But I do some test, the producer throughout is only about 2MB/S. The test environment is the same with document says. One producer, One broker, One Zookeeper are in an independent machine. Message size is 100 bytes, batch size is 200, the flush interval is 600 messages. The test environment is the same, the configuration is the same. Then why is there such a big gap in my test result and what the document says?

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If you are travelling by car from the South we recommend to follow the directions provided on this website due to construction in the area.
Verpflichtungserklärung is the official document, with which you can invite and secure the visitor's visa to the Federal Republic of Germany for a relative or a family member.
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Skiing and snowboarding are a deep-rooted part of life in British Columbia. Nights and weekends are spent on the mountains, looking for fresh powder and revisiting favorite runs. For many locals, winter really can't come soon enough.
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Fernie Alpine Resort is famous for its five alpine bowls, which fill with powder snow each winter. In addition to the bowls, the resort features 142 ski runs—the most in the Canadian Rockies.
Close to the BC/Alberta border, Kicking Horse Mountain Resort is a favored resort for die-hard skiers and boarders, thanks to over 2,800 acres of terrain and one of the longest verticals in North America.
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The remote Haida Gwaii region is one of the most unique and spectacular destinations in Canada.


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Parsha and Manuscript - Devarim - 'Deciphering the place Di-Zahav in the Rashi manuscripts at the Bodleian Library'
Friday, 24 July, 2020 - 2:09 pm
Posted by Rabbi Eli Brackman
In the Torah portion of Devarim, it discusses how Moses rebuked the Jewish people and reviewed the laws of the Torah before his passing. The rebuke of the Jewish people comes in two stages: the first, hinting the misdemeanours by mentioning them only in connection with the names of the places they sinned, followed by a more detailed recounting of their sins throughout the portion of Devarim. Reasons for this differentiation is due to the fact that the first encrypted rebuke was spoken only to the leaders of the Jewish people and that it was Moses' own decision to rebuke them at this time, thus it was done with deference to the dignity of the people, whereas the more detailed rebuke was to all the people and by the command of G-d.
In this essay, we will decipher the meaning behind the names of the places that Moses mentions in his encrypted rebuke. These names are particularly difficult to comprehend through the classic commentaries of the Talmud and Midrash and the medieval commentaries, including Rashi. In particular, we will focus on the variants found in the manuscripts of Rashi at the Bodleian Library.
The Torah states in the opening of the book of Deuteronomy:[1] 'These are the words which Moses spoke to all Israel on that side of the Jordan in the desert, in the plain opposite the Red Sea, between Paran and Tofel and Lavan and Hazeroth and Di Zahav.' The identification of the places Tofel and Lavan (lit. white) are interpreted as referring to the complaints of the Jewish people about the manna.[2] Due to its colourlessness (white) it was not satiating and therefore subject to complaint. In this essay, we will focus on the final place listed: Di-Zahav, which, like Tofel and Lavan, is also not found previously in the listing of the journeys of the Jewish people or anywhere else in the Torah.
Seven interpretations to Di-Zahav
There are seven interpretations to the meaning of the place Di Zahav: 1. Rashbam, Ibn Ezra and Chizkuni[3] say that it is a place name. Indeed, some places are not mentioned more than once and some of the places of the journeys of the Jewish people after the Exodus have more than one name. 2. The Talmud[4] explains that Di-Zahav (literally translates as enough gold) refers to the sufficient abundance (Di) of gold (Zahav) the Jewish people were granted by G-d at the time of Exodus and the crossing of the sea that served as temptation to the sin of the golden calf. 3. The Midrash explains:[5] It refers to G-d saying to Israel: The golden calf weighs upon Me more than all the other sins they committed. 4. A further interpretation in the Midrash:[6] It refers to Moses saying to Israel: You gave "an abundance of gold" (Di-Zahav) for the tabernacle and you gave "an abundance of gold" (Di-Zahav) for the golden calf - without differentiation between sin and virtue. 5. The Tosafists explain it refers to the statement of G-d to Moses that his rebuke of the Jewish people is sufficient (Di) and he should desist. 6. Rabbi Nathan of Rome explains that the word v'Di-Zahav is from the Greek word for ox: Vódi, alluding to the ox (Vódi) that was made from gold (Zahav).
The above interpretations may be divided into two categories: 1. rebuke for the sin of the golden calf and 2. mitigation of the sin of the golden calf. While the Talmud interprets the name Di-Zahav as a term informing the mitigation of the sin of golden calf, due to provoking temptation, the other four interpretations understand Di-Zahav as part of the rebuke, either the name of the place, alluding to the sin of the golden calf, G-d's limiting Moses' rebuke of the Jewish people, or emphasising the gravity of the sin.
Rashi
Rashi fits into the second category where he follows the view that the phrase Di-Zahav refers to rebuke - that the Jewish people were given abundance of gold but were ungrateful and used it to create a golden calf for idolatry. Rashi states: 'and Di-Zahav: (lit., enough gold). He rebuked them for the calf they had made as a result of their abundance of gold, as it is said:[7] "and I gave her much silver and gold, but they made it for Baal."'
Talmud – source of Rashi
This view of Rashi is a rewording of the interpretation of the Talmud that also quotes the verse from Hosea about the abundance of gold being used for idolatry but the Talmud phrases it in the context of the mitigation of the gravity of the sin. The Talmud states:
What is the meaning of 'and Di-Zahav'? The Sages of the school of Rabbi Yannai said that Moses said the following before the Holy One, Blessed be He, to atone for Israel after the sin of the Golden Calf: Master of the Universe, because of the gold and silver that you lavished upon Israel during the exodus from Egypt until they said enough [dai]; it was this wealth that caused Israel to make the Golden Calf. Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: From where in the Torah is it derived that the Holy One, Blessed be He, ultimately conceded to Moses that the reason for the sin of the Golden Calf was indeed the riches lavished upon Israel? As it is stated in Hosea:[8] "And I gave them an abundance of silver and gold, which they used for the Ba'al."'
Rashi takes the above text of the Talmud and utilises it together with the quotation from Hosea:[9] "And I gave them an abundance of silver and gold, which they used for the Ba'al" - not as a reason for mitigating the sin but rebuke for the gravity of the sin: they were given abundance of gold but misused it for idolatry.[10]
Variations in the Rashi
While the Rashi commentary in Deuteronomy interprets the phrase Di-Zahav as rebuke, emphasising not just the sin itself but the gravity of the sin, as opposed to the Talmud that the phrase is to mitigate the sin, the commentary of Rashi as found in the manuscripts appears to reflect an approach that is less harsh. There are five variations in the commentary of Rashi in the manuscripts: three show the interpretation that appears in all the versions of Rashi reflecting the gravity of the sin of the golden calf and two versions that bring an additional interpretation not found in the printed edition and most of the manuscripts:
1. Making of the calf
In the printed edition and the majority of the manuscript versions it states: 'He rebuked them for the calf they had made.' In MS. Canonici Or. 35, Fol. 196 (1401-1425), it states: 'He rebuked them for the making of (ma'aseh) the calf they had made.'
2. The (sh'hishpia l'hem) abundance of gold given to them
In the printed edition and the majority of the manuscripts, it states: 'He rebuked them for the calf they had made as a result of their (sh'hayah l'hem) abundance of gold.' In MS. Huntington 445, Fol. 67 (1376-1400) it states:'as a result of the abundance of gold that was given to them (sh'hishpia l'hem).'
3. Hosea verse – her, you, them
In the printed edition it quotes from the verse in Hosea:[11] "I gave her much silver and gold, but they made it for Baal." In MS. Huntington 445, Fol. 67 (1376-1400) and MS. Oppenheim 35, fol. 91 (1408), it states: 'and I gave you much silver and gold, but they made it for Baal." In MS. Oppenheim 34, fol. 98 (1201-1225) it states: 'and I gave them much silver and gold, but they made it for Baal."
4. Additional interpretation 1
In MS. Canon. Or. 81, fol. 160 (1396), an additional interpretation appears after the first interpretation, not found in any of the other manuscripts or printed edition: 'An alternative interpretation: Rabbi Aba said: What is 'and Di-Zahav? G-d said to Moses: it is enough for you Moses, do not rebuke my son.'
In MS. Huntington 445, Fol. 67 (1376-1400), a further additional interpretation appears after the first interpretation, not found in any of the other manuscripts or printed editions: 'Another interpretation: 'and Di-Zahav' - in the Greek language they call an ox: 'Vódi.' That is how Rabbi Nathan of Rome explained in Aruch (dictionary).'
Significance of the variations
What is the significance of these variations? I would like to argue that the variations in the manuscript reflect a question that is difficult in the text, posed by 16th century Talmudist Rabbi Shmuel Eidels, known as the Maharsha (1555 – 1631).[12] He explains the difficulty in the text is not the name Zahav (gold) that refers to the rebuke about the golden calf - similar to Lavan (white) that refers to the complaint about the manna - but rather the question is regarding the word: 'Di,' before the word 'Zahav.' If the phrase Di-Zahav is merely meant to rebuke to the Jewish for the sin of the golden calf, it should have just stated 'Zahav' (gold), alluding to the sin of the golden calf, similar to the phrase "Lavan' (white), alluding to the manna. Why does it state 'Di' before 'Zahav'?
The Talmud answers this question by arguing that 'Di' (abundance) before 'Zahav' is meant to mitigate the sin of the golden calf (Zahav). While Rashi argues that the text 'Di-Zahav' is a rebuke,[13] and 'Di' (abundance) may be understood as a part of the rebuke - emphasising the gravity of the sin, the question, as posed by Rabbi Shmuel Eidels, remains: for the purpose of rebuke it could have just stated 'Zahav' (gold), alluding to the sin of the golden calf itself.
This problem, as posed by the Maharsha, regarding the superfluous phrase 'Di' (abundance) may explain the variations and the additional alternative interpretations in the manuscripts, all consistent with the understanding that the verse is indeed a rebuke but not in connection with the description of the gold (Zahav). The interpretation found in MS. Canon. Or. 81, fol. 160 (1396) suggests 'Di' (abundance) refers to restraining Moses in his rebuke: 'G-d said to Moses: it is enough for you Moses, do not rebuke my son.' Similarly, in MS. Huntington 445, Fol. 67 (1376-1400), 'Di' has a separate meaning to the word 'Zahav' (gold), as in the Greek language they call an ox: 'Vódi,' thus 'Di' refers to the ox, as opposed to describing the gold.
Mitigating
The other variations may be understood as aiming to mitigate in some way the rebuke of the sin of the golden calf within the first interpretation of Rashi. Emphasising the making of the golden calf, MS. Canonici Or. 35 focus the criticism on the aspect of the sin of the golden that, while prohibited in Jewish law, is not as severe as the serving of the golden calf.[14]
Similarly, in MS. Huntington 445, Fol. 67 (1376-1400) where it states:'as a result of the abundance of gold that was given to them (sh'hishpia l'hem),' this may subtly allude to the Talmudic interpretation that the sin of the golden calf was in part due to the fact that the gold was given to them in abundance.[15] This hint to the mitigation of the sin within the commentary of Rashi may be further alluded to in the wording of Rashi: He rebuked them for the calf they had made as a result of their abundance of gold, as argued by Rabbi Menachem M. Schneerson, in Likkutei Sichot.[16]
Finally, the variation in the quotation of the verse in Hosea[17] may also be seen in this light. Retaining the wording of the verse in Hosea:[18] 'I gave her much silver and gold, but they made it for Baal,' leaves it similar to the interpretation and use of this verse in the Talmud that in fact understands the phrase 'Di-Zahav' as informing a mitigation of the sin of the golden calf. The rephrasing of the verse: 'I gave you or them much silver and gold, but they made it for Baal,' emphasises the use of this verse in the context of Rashi's interpretation of 'Di-Zahav' as rebuke.[19]
In conclusion, we explored the phrase 'Di-Zahav' through numerous interpretations in the context of the rebuke of the Jewish people by Moses and argued that the commentary of Rashi follows the view that 'Di-Zahav' is a rebuke about not just the sin of the golden calf but its gravity that despite being given abundance of gold, it was used for idolatry. We explained, however, that the variants in the manuscripts reflect a lessening of the criticism, suggesting that based on the question by Rabbi Shmuel Eidels in the 16th century about the superfluous word 'Di,' in addition to 'Zahav' in the biblical text, the manuscripts appear to lower the degree of criticism by adding alternative interpretations and minor subtle changes in the text of the commentary.
[1] Deuteronomy 1:1-5.
[2] Rashi on Deuteronomy 1:1: 'Between Paran and Tofel and Lavan: Rabbi Yochanan said: We have reviewed the entire Bible, but we have found no place named Tofel or Lavan! However, [the explanation is that] he rebuked them because of the foolish things they had said (תָּפְלוּ) about the manna, which was white (לָבָן) , saying "And our soul loathes this light bread" (Num. 21:5), and because of what they had done in the desert of Paran through the spies. [from Eileh Hadevarim Rabbah , Lieberman].'
[3] Rashbam, Ibn Ezra and Chizkuni on Deuteronomy 1:1.
[4] Talmud Brachot 32a: The Sages of the school of Rabbi Yannai, however, say proof that Moses spoke impertinently toward G-d on High is derived from here, Moses' rebuke at the beginning of Deuteronomy: "And Di Zahav" (Deuteronomy 1:1). This is an entry in a list of places where Moses had spoken to Israel. As there was no place encountered by that name, it is interpreted as an allusion to another matter. We must clarify: What is the meaning of and Di Zahav? The Sages of the school of Rabbi Yannai said that Moses said the following before the Holy One, Blessed be He, to atone for Israel after the sin of the Golden Calf: Master of the Universe, because of the gold and silver that you lavished upon Israel during the exodus from Egypt until they said enough [dai]; it was this wealth that caused Israel to make the Golden Calf. Establishing a general moral principle, the Sages the school of Rabbi Yannai said: A lion does not roar standing over a basket of straw from which he derives no pleasure, but he roars standing over a basket of meat, as he only roars when satiated. Similarly, Rabbi Oshaya said: This is comparable to a person who had a lean, but large-limbed cow. At one point, he fed it lupines, a choice food, and soon thereafter the cow was kicking him. He said to the cow: Who caused you to begin kicking me if not the lupines I fed you? Here, too, the sin was caused by an abundance of good. The Gemara offers another analogy: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: This is comparable to a person who had a son; he bathed him and anointed him with oil, fed him and gave him drink, and hung a purse of money around his neck. Then, he brought his son to the entrance of a brothel. What could the son do to avoid sinning? On a similar note, Rav Aḥa, son of Rav Huna, said that Rav Sheshet said: That is what people say in a popular maxim: Filling his stomach is a type of sin, as it is stated: "When they were fed and became full they were sated, and their hearts were lifted and they have forgotten Me" (Hosea 13:6). Rav Naḥman said: This principle is derived not from the verse in Hosea, but from here: "And your heart is lifted and you forget the Lord" (Deuteronomy 8:14). And the Rabbis say that this principle is derived from here: "And they will have eaten and been sated and fattened, and they will turn to other gods" (Deuteronomy 31:20). And if you wish, say instead that it is derived from here: "And Jeshurun grew fat and kicked" (Deuteronomy 32:15). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: From where in the Torah is it derived that the Holy One, Blessed be He, ultimately conceded to Moses that the reason for the sin of the Golden Calf was indeed the riches lavished upon Israel? As it is stated: "And I gave them an abundance of silver and gold, which they used for the Ba'al" (Hosea 2:10).
[5] Sifra Devarim 1.
[7] Hosea 2:10.
[10] The use of the Talmudic teaching that abundance of gold granted to the Jewish people is a reason for mitigation of the sin of the golden calf is indeed found in Exodus (32:30-32), where the Torah states: Moses went back to the Lord and said, "Alas, this people is guilty of a great sin in making for themselves a god of gold,' and Rashi comments: 'a god of gold: [Moses is saying to God:] It was You Who caused them [to sin], for You lavished upon them gold and whatever they desired. What should they have done so as not to sin? [This may be illustrated by] a parable of a king who gave his son to eat and drink, dressed him up, hung a coin purse on his neck, and stationed him at the entrance of a brothel. What can the son do so as not to sin? -[from Ber. 32a]'
[11] Hosea 2:10.
[12] Maharsha on Berachot 32a.
[13] In Likkutei Sichot 14: Devarim 1, it argues that perhaps for this reason Rashi repeats the word hochichan at the beginning of his commentary.
[14] Mishneh Torah, laws of idol worship 3:9.
[15] This may equally suggest that the emphasis is on the fact that G-d gave them the gold and they misused it, thus emphasizing the gravity of the sin. As argued in Likkutei Sichot, Rashi also desired to hint to the mitigation of the sin by the phrase 'as a result of' one may apply this also to the variation in the mentioned manuscript.
[16] Likkutei Sichot 14: Devarim 1.
[19] Likkutei Sichot 14: Devarim 1, footnote 1.
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By Daily News | |
PUBLISHED: August 10, 2017 at 9:15 pm | UPDATED: August 28, 2017 at 5:25 am
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Through Thursday
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DOWN THE STRETCH
• Tom Robbins, Del Mar's director of racing, is understandably pleased with the low number of fatalities (two) so far this meet. Times have been much slower than last summer, a fact Robbins attributes to the maintenance program set forth by track man Dennis Moore. "You can make any race track fast as hell," Robbins said. "You can go from a sealed race track to a track that Dennis is currently putting out there each day that is slower. He's trying to produce what he feels, through all of his years and experience doing this … the best possible thing that he can."
• Hall of Fame jockey Mike Smith celebrated his 52nd birthday Thursday by going to the gym, taking a walk on the beach and enjoying a quiet dinner. He had no mounts at Del Mar. "I'm feeling pretty good, so I'd say I'm about 35," Smith told Hank Wesch of the Del Mar publicity office. "I'm just sitting here drinking coffee and watching a little television." Despite his advanced years, Smith is riding as well as ever. "I'm enjoying riding more this year than I think I ever have," he said. "Who wouldn't with the opportunities I have to ride these great horses? I'm blessed to be in the position I am, and I'm thankful for it."
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Barnes & Noble Revamps PubIt Self-Publishing Platform as Nook Press
Nook Media, the e-book, e-reader, and tablet division of Barnes & Noble, today launched the Nook Press self e-publishing platform.
https://www.pcmag.com/news/barnes-noble-revamps-pubit-self-publishing-platform-as-nook-press
Barnes & Noble has rebranded its PubIt self-publishing platform as Nook Press, adding some new features to make it easier for authors to turn their work into e-books.
With Quick Start, for example, writers can try out Nook Press's online tools before adding their book. All writing, editing, formatting, and publishing, meanwhile, can be done in one place, and authors can invite friends to read and comment on what they've written.
"We're thrilled to bring all the new and exciting features of Nook Press to existing PubIt authors and new writers looking for a quick, effective and free one-stop self-publishing platform that delivers high-quality e-books to millions of book-loving Nook customers," Theresa Horner, vice president of digital content at Nook Media, said in a statement.
Like PubIt, Nook Press authors can price their titles between $0.99 and $199.99. Authors whose books are priced at or between $2.99 and $9.99 will receive 65 percent of the list price for sold content; those priced at $2.98 or less, or $10 or more, receive 40 percent. Writers are compensated from the list price they set with no additional charges, regardless of file size.
Once a book lands in the Nook bookstore — in two to three days, according to the company — authors can easily track daily sales and month-over-month progress with visually enhanced sales reports.
Barnes & Noble unveiled PubIt in 2010, and the platform makes up 25 percent of B&N's digital book sales each month. Barnes & Noble said it designed Nook Press with input from PubIt authors, as well as technology from partner FastPencil.
To get started, visit the Nook Press website.
Rivals Amazon and Apple also have self-publishing platforms. For more, check out PCMag's How to Self-Publish an Ebook.


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Q: REST how to pass empty path parameter in the URI? I am developing a restful webapp.
In this the parameters i take are userid and orderid.
The userid can be null.
The URI is @Path("api/user/userid/order/orderid")
My method is,
void add(@PathParam("userid") String userId, @PathParam("orderid") String orderId);

I want to pass null value for userId in the URI.
I tried api/user//order/1234. But in this case, the userid takes the value of orderId (i.e 1234 and orderId is null. (which is wrong)
I also tried changing the path as @Path("api/user/userid: .*/order/orderid"). Yet the same result as previous.
The other ways for solving this could be, using @QueryParam for userid or creating another method for userid null.
But I would like to know if there is a way to have userId as PathParameter instead of QueryParam and pass the value of userid as null?

A: Having a URL param as null is not a valid case.
POSTing to the URL api/user/userid/order/orderid is saying "create an order for this user". GETting to that same URL would be saying "retrieve me this specific order for this user". Both are in the context of a user.
For doing order creation or retrieval outside of the context of a user, just remove those two parts of your URL...
api/order/orderid

This would allow you to create and get orders outside of the bounds of a customer. This would also work for in the context of a user. If you POST an order with no userID, nobody cares, but one can be specified. And if you GET an order, it shouldn't care which customer it is for, unless your orderID isn't unique across customers but that is probably not a good idea but that is a separate discussion.


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Visible Women
Margot Robbie to make Shakespearean TV drama written from female perspectives
Moya Crockett
Each episode will tell a different story by The Bard from the viewpoint of a women character.
In 2014, Margot Robbie founded her own production company, LuckyChap Entertainment, with a view to creating women-led films and television shows. Now, it has been announced that the actress and producer is set to create a new TV series based on the works of William Shakespeare – with each episode told from the perspective of a female character.
Deadline reports that a female creative team will lead the as-yet-untitled project, which is to be produced in Australia and set in the present day. Each of the 10 standalone episodes will be based on a different work by The Bard, with the goal of exploring different aspects of modern society. LuckyChap has partnered with Australian production company Hoodlum and ABC Studios International to create the series.
"We are thrilled about this Australian partnership as an opportunity to showcase unique, distinctly female voices in writing, and to demonstrate the high quality of the Australian film and television industry," LuckyChap said in a statement.
"The project will share diverse points of view, from writers representing the different cultures and areas within Australia, which many would not readily associate with works of Shakespeare."
Tracey Robertson, CEO of Hoodlum, said that the project "will bring together leading and emerging female voices in Australian screen to re-imagine Shakespeare in a modern context… This is an incredibly original and bold approach for a television series and I can't wait to see the stories that will emerge."
Robbie with husband Tom Ackerley (second left) at the 2018 Oscars. She received a Best Actress nomination for her role in their film I, Tonya
Robbie founded LuckyChap with her husband Tom Ackerley, and the couple were producers on the Oscar-nominated I, Tonya. As well as the Shakespearean reboot, the company has a number of other female-focused projects in the pipeline, including a TV drama set on Wall Street. Shattered Glass was sold to NBC in December 2017, and has been described by Variety as "an empowering post-feminist revenge fantasy" about "a trio of modern women who come together to shatter their respective glass ceilings".
LuckyChap is also co-producing a film about Maid Marian, the female lead in the legend of Robin Hood. Provisionally titled Marian, the film will follow the life of Marian after Robin Hood's death, as she picks up his cause to lead her people into battle. Robbie, of course, will star as the warrior maiden.
Stylist's Visible Women campaign was launched earlier this year to highlight the stories of amazing women, from the past and present day, that aren't usually told. Robbie, too, has said that she wants her production company to be a place where women's narratives are put front and centre.
"I want to be giving a chance to first and second time filmmakers, and then that idea kind of morphed into wanting to promote women in film in any way possible," she told podcast The High Low in February.
"Whether it's female protagonists, or storytellers, that was kind of the thesis behind the company when we really started forming it."
Stylist's Visible Women campaign is dedicated to raising awareness of women who've made a difference, celebrating their success, and empowering future generations to follow their lead. See more from Visible Women here.
Images: Getty Images
Moya is Contributing Women's Editor at stylist.co.uk and Deputy Editor of Stylist Loves, Stylist's daily email newsletter. Carrying a bottle of hot sauce on her person at all times is one of the many traits she shares with both Beyoncé and Hillary Clinton.


Get a look that will let the whole world know about your devoted Miami Hurricanes pride when you slip on this dynamic League Oversized Twisted tri-blend long sleeve T-shirt!
Womens_Charcoal_Miami_Hurricanes_League_Oversized_Twisted_Tri-Blend_Long_Sleeve_T-Shirt http://images.fanatics.com/lf http://dmimages.ff.p10/chains/2714269.txt false We are unable to customize this item with the text you have entered. Please try a different entry again. Your current entry cannot be processed due to guidelines for past and present player names. Please create a new entry.


In a testament to unsurpassed despair, grief, forgiveness and finally restoration, this incredible documentary film tells the story of five missionary families who travel to Ecuador to find creative ways to connect with an isolated tribe, the Waodani. Eventually, some meet with hostility and ultimately death. Years later, however, members of the slain missionaries' families return to the Amazonian basin and live among the tribe leading many to the Lord Jesus Christ.


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Wanda Wasilewska (Krakau, 21 januari 1905 – Kiev, 29 juli 1964) was een Poolse schrijfster en politica. Ze speelde een belangrijke rol in de vorming van de Poolse communistische regering, waarvoor ze in 1944 korte tijd als vicepremier optrad.

Wasilewska werd geboren als een van drie dochters van Leon Wasilewski, een bekende activist voor de Poolse Socialistische Partij.
Ze studeerde filosofie aan de universiteit van Warschau, en Poolse taal- en letterkunde aan de Jagiellonische Universiteit in Krakau, waar ze in 1927 haar doctoraat behaalde. Al voor haar afstuderen was ze actief in socialistische jongerenbewegingen.

Hoewel ze vaak bekritiseerd is vanwege haar radicaal linkse opvattingen, werd ze lid van de Poolse Socialistische Partij PPS, in plaats van de Communistische Partij. Ze klom al snel in de hiërarchie en in 1934 werd ze gekozen als bestuurslid. In 1937 werd ze evenwel niet herkozen.

Na de Poolse nederlaag in de Poolse Veldtocht in 1939, en de verdeling van Polen in een Duits en een Sovjet gecontroleerd deel, verhuisde ze naar Lviv en nam ze het staatsburgerschap van de Sovjet-Unie aan. Ze was lid van diverse communistische organisaties die lokale Poolse en Oekraïense communisten bundelden. Ook was ze als journalist actief voor de Czerwony Sztandar, een Sovjet-propaganda krant die in het Pools werd uitgegeven. Begin 1940 kende Stalin haar een zetel toe in de Opperste Sovjet van de USSR.

Waarschijnlijk op aanwijzing van Stalin kwam ze enige tijd later aan het hoofd te staan van de nieuwe Związek Patriotów Polskich ("De Poolse Patriotten"), een voorlopige regering die door de Sovjet-Unie in Polen werd geïnstalleerd. Ze was voorstander van de inlijving van Polen door de Sovjet-Unie. Na de bevrijding van Polen door het Rode Leger besloot Wasilewska in de Sovjet-Unie te blijven. Ze kreeg een relatie met de Oekraïense dichter Oleksandr Korniychuk, met wie ze zich in Kiev vestigde. Ze bleef nog enkele tientallen jaren lid van de Opperste Sovjet, maar trok zich terug uit het openbare politieke leven. Ze stierf op 29 juli 1964 in Kiev, waar ze op de Bajkove-begraafplaats begraven ligt.

Wasilewska ontving driemaal de Stalinprijs voor literatuur (in 1943, 1946 en 1952). Haar werken werden in het Stalin-tijdperk overal in de Sovjet-Unie opgenomen in de schoolcurricula, maar raakten daarna snel in de vergetelheid.

Bibliografie
 "Królewski syn" (1933)
 "Oblicze dnia" (1934)
 "Kryształowa Kula Krzysztofa Kolumba" (1934)
 "Ojczyzna" (1935)
 "Legenda o Janie z Kolna" (1936)
 "Płomień na bagnach" (1940)
 "Pieśń nad Wodami" (a trilogy: 1940, 1950, 1952)
 "Tęcza" (1944)
 "Po prostu miłość" (1945)
 "Gwiazdy w jeziorze" (1950)
 "Rzeki płoną" (1952)
 "Pokój na poddaszu" (1954)
 "Że padliście w boju" (1958)

Pools schrijver
Politicus uit de Sovjet-Unie

redpajama_set_name: RedPajamaWikipedia


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InEcVet: Innovation Ecosystems for VET
"InEcVET: Innovation Ecosystems for VET" is a two-year project starting from the 1st of November 2015 until the 31st of October 2017. This project was financed by European Union's Erasmus+ Program (Key Action 3: Support for policy reform - Forward Looking Cooperation Projects, ref. no.: 562126-EPP-1-2015-1-IE-EPPKA3-PI-FORWARD). The partners of the project came from 10 different institutions from 5 EU countries (Cyprus, Ireland, Romania, Portugal, and Finland).
The aims and objectives of the project were directly linked to the challenges that the European Union seeks to address as part of the Europe 2020 strategy. The overall aim was to simultaneously improve the contribution of VET to innovation in Member States while increasing the incidence of innovation in VET. The objective of the project was to define and pilot an innovation ecosystem for VET based on an agreed set of common elements and principles that could be applied as a framework for innovation in Member States. The function of this ecosystem was to support the identification, testing, development and assessment of new innovative approaches in the VET sphere which have mainstreaming potential. Sustaining an innovation economy means evolving, adapting, re-imagining and reinventing to create and utilise new ideas and information into both existing and new educational products and services.
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Copyright © 2016 EntrInnO | Privacy Policy
This project has been funded with support from the European Commission. This publication reflects the views only of the author, and the Commission cannot be held responsible for any use which may be made of the information contained therein. Project Number: 2015-1-CY01-KA204-011868


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Latest sermons by
Saved From What - Sun Morn 8-26-18
Sun, Aug 26, 2018
by Pastor Tim Thacker
Passage: 2 Corinthians 1:8-10 & Ephesians 2:8-9
Series: Individual Messages
Duration: 1 hr 6 mins 32 secs
2 Cor 1:8-10, Acts 22:21, Eph 2:8-9, Rm 10:1, 1 Tim 2:15, Rm 6:23, Jn 3:36, Rev 21:8, 1 Cor 6:9-11, Rev 20:14, Titus 2:11-12, Rm 6:14, 1 Jn 4:4, 2 Pet 3:9, 2 Cor 5:8, Jn 14:1-3, 1 Thes 4:16-17, Jn 3:16
Established in Righteousness - Sun Eve 8-19-18
Passage: Isaiah 54:11-17 & 2 Corinthians 5:21
Duration: 31 mins 14 secs
Is 54:11-17, 2 Cor 5:21, Mt 6:31-33, Rm 14:17, Rm 4:1-3, Gal 3:6, Mt 5:6, Mt 3:13-15, Rm 3:10
Romans 1 - Wed Eve 8-15-18
Passage: Romans 1:1-32:0
Series: Verse by Verse
Rm 1:1-32
Keep On Going On - Sun Eve 8-12-18
Passage: Genesis 3:1-4 & Matthew 4:1-4
Duration: 42 mins 9 secs
Gen 3:1-4, Gen 2:16-17, Mt 4:1-4 Jn 1:1-11, Ps 91:12, Mt 24:35, 1 Pet 1:23, Mt 17:14-21, Mt 18:11, Mt 17:21, Mt 23:14, Is 44:20, Mt 5:21-22, Eph 4:26, Rev 22:18-19, Ps 12:6-7, Mk 1:2, Rm 10:17
Stay With The Ship - Wed Eve 8-8-18
Passage: Acts 27:41-44 & Acts 27:10-11
Acts 27:41-44, Acts 27:10-11, Acts 27:13-22, Acts 27:1, Acts 2:22-23
Where Two Worlds Meet - Sun Morn 8-5-18
Passage: Mark 5:1-2 & Mark 5:5-8
Mrk 4:41, Mrk 5:1-2 Mrk 5:5-8
Fear The Lord - Sun Eve 7-29-18
Passage: Ecclesiastes 1:1-18 & Ecclesiastes 12:13-14
Ecc 1:1-18, Ecc 12:13-14
Live By Faith - Sun Eve 7-22-18
Passage: 1 Kings 17:1-16 & Mark 11:12-14
1Kin 17:1-16, Mar 11:12-14, Mar 11:20-22
Faith vs the Facts - Sun Morn
Passage: 2 Corinthians 5:1-8 & Matthew 9:1-2
2 Cor 5:1-8, Mat 9:1-2, Mar 6:49-50, Joh 16:33
Acts 25-26 - Sun Eve 7-15-18
Passage: Acts 25:1-27 & Acts 26:1-32
Acts 25:1 - Acts 26:32
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