text:
The Croatian Diaspora
From Sydney to Split: They Came, They Stayed, They Conquered
By Paul Bradbury 11 January 2016
A new feature section for Total Croatia News. With almost as many Croats living abroad as at home, it makes sense to have a section on the Croatian diaspora, to learn more about their communities, and the issues they face. We start with two rather amazing Australian ladies, who came to discover their Croatian roots, found them and then planted them deeper. An inspiring story of diaspora success on moving back to the homeland. Bravo Mare and Korana.
With a population of 4.2 million in Croatia and an estimated 3 million in the diaspora, Croatian life abroad should perhaps be better represented than it is currently, so TCN has decided to start a section dedicated to the sizable Croatian diaspora. News, features, interviews, with the aim to bring a diaspora flavour to the site.
With so many people yearning for the homeland, but perhaps not sure about how to make life in Croatia a success in these economically challenging times, we thought it best to start the diaspora feature with a fabulous success story of two young Australian Croatian ladies from Sydney, who not only moved to Split and survived, but who thrived through sheer persistance to build up a very impressive and well respected portfolio of hostels, bar, wine bar and quality restaurant in ten short years.
It was not easy! In order to find out how they did it, meet Korana Bucic and Maria Mustapic, who were aged just 23 and 24 when they made the big leap. Thinking of returning to the homeland? If they can do it, can you? TCN caught up with the dynamic duo on January 10, 2016.
You have been in Split for ten 10 years after moving from Sydney. You started your business at the back of UNESCO World Heritage Site of Diocletian's Palace, then worked your way to the front and a view of the Adriatic. Tell us about the journey
K. I wish we had kept a diary, that is all I want to say. Maria came first, a couple of months before I did, and we came with the idea to open up a hostel. We travelled around, did a big trip around Europe, then went home but decided to move here. We spent two years planning but the research was hard, as there was very little information online about properties for rent back then. A hostel did not exist in Split, so we had nothing to compare it to. Maria came first.
M. I had a family friend who helped me, especially with the language. So many words I had never heard before. We found a few properies advertised, including one on the main square which had no water and cats living in it. Nobody had any idea what a hostel was, and people thought we were building a fancy hotel!
Finally we found a property in a great location, although it was a little smaller than we had hoped. We tried to get confirmation that we could open a hostel in a residential zone, and we were told it was fine, but nobody knew what a hostel was. We renovated, learned the language slowly, and kept on knocking on so many doors to push the paperwork forward. It was a lesson in the famous Croatian bureaucracy, as were pushed from place to place, but we kept on knocking, and eventually we got the help we needed, probably because people found us persistant and annoying, and we were obviously not going away.
It was all very foreign to us back then, all the laws and legalities.
K. A major problem was that the category for a hostel did not exist. Every time the inspectors would come, they would say things like 'your ceilings have to be this high', and the requirements would change from visit to visit.
Did you speak Croatian when you came?
M. We thought we did! We could understand more than we could speak, and it was a matter of practising. We were so pumped, had a website prepared back home, shirts made. We were so excited, but then we saw the locals didn't really take to the idea. So while we wore our hostel shirts in the hostel, we would change to walk to the tourist board for example, in case someone would egg us or something. At the beginning, we slept at the hostel and hung out with the guests, and that is what got us through that first year.
K. What was really strange was that usually when you start a new business like this, you distribute lots of flyers, but here things worked in reverse, and one old lady actually came and removed our Split Hostel sign from the street. It was very strange - and hard - for us. As a result most of our marketing was outside Split.
And what was your occupancy in that first year?
M. FULL! We were totally full. Until the end of November. It was one of those moments in life of being in the right place at the right time. If we had had the capacity for another 100 people, we would have been retired by now.
And we really had no idea how to run a hostel. We literally finished mopping the floors and then opened the next day, but had no idea of what to say to guests. We were role playing with each other. We had stayed in a hostel but never worked in one. And from the day we opened, it was crazy. The tourist board were very happy we had opened, and they basically sent everyone to us.
Locals who saw the place felt really sorry for us. They saw us as two crazy Aussie girls with no clue. Sleeping in bunk beds! More than one person told us that the war was over, and nobody would sleep there. Shared rooms?!? The concept of a hostel was from another world.
And then you opened Charlie's Bar next door.
K. Actually before that we opened something called Fab Food, a healthy fast food joint on the main square. I think we were the first people to sell wraps. That was VERY funny. We had no idea what we were doing, but planned to be open for Split's feast day of Sveti Duje in May.
We made all these Mexican wraps, Caesar salads, starting the day at 06:00 and went all the way through until 02:00, just the two of us without a break. Then we had a call from the hostel that there was no electricity, and finally Mare was doing the washing up and didn't notice that the pipe was not properly connected. We ended up flooding the main square. A great start! We were so traumatised that we closed for two weeks after that first day.
Fab Food taught us something very important. We would work so hard, then get a five minute break and have a drink in the bar next door. And then we saw it - the waiter poured a couple of drinks and charged a good amount. No work at all. Do you have any idea the amount of effort and chopping that goes into running a healthy fast food place? It was time to open a bar!
You also have to understand how different Split was ten years ago. We had nowhere to take our guests out of the peak season. We could have been full in April, but the nightlife did not exist, and we would go out drinking with them by the bus station, so we were partying at the bus station. But rather than being happy for the business, the waiters were not so enthusiastic as they would have to stay open longer. How things have changed!
It just made sense for us to open a bar to service our guests, and it has turned out to be a great move, and Charlie's is still a great bar today. Now there are many hostels in Split, and many bring their guests there. It really is a genuine backpacker bar. We also then expanded onto Hvar, with a joint venture in a hostel there.
And you expanded into the wine bar business with Zinfandel, not the first, but one of the first wine bars in Split.
M. Living in Sydney for 20 years, there is a lot of choice. We like to go out and eat, but we knew every menu by heart in Split (they were almost the same), and there was not really anywhere to go out and eat. It was either spend lots of money or have a coffee, with little inbetween, so we wanted to break that barrier. A more casual dining experience, but with a glass of wine if they wanted, or perhaps just a snack or a 3-course meal.
The property came up and it was perfect, and we were fortunate that the conservator understood what we were trying to do (Diocletian's Palace is a UNESCO World Heritage Site), and we turned it into one of the first indoor/outdoor spaces in the city.
Croatia is of course the home of the original Zinfandel (the grape Crljenak Kastelanski), and this really helped with the branding, as well as offering strong recognition to American visitors. The locals really took to it, which was great, as we only had experience working for the tourist market. It was daunting, but it was very well accepted locally. That changed the gourmet scene a little in Split.
(Brasserie on 7, the latest venture)
You started at the back of Diocletian's Palace with a hostel and a bar, expanded to the middle with a wine bar, and so the logical next step was to open the first quality restaurant on the cafe-laden stunning Split waterfront of Riva, in front of the palace.
M. It is not every day a property on Riva becomes available. The timing was not great, as Zinfandel had been open for just 8 months, so we thought we would try a brasserie concept, maintaining the cafe culture by day and casual dining breakfasts, then something more fancy at night. We were getting a little older, and for us it was a challenge to be part of something different.
We were very fortunate to meet Goran, our head chef. That was a huge moment for us. The team we have now are an absolute delight, and we have to laugh at how big it has become. We can remember a Christmas dinner party for just the two of us.
(Brasserie on 7, opening night)
So many foreigners came to Split in the 2004 property boom, so many failed and left. You are a shining exception. What is the secret?
K. We were young, and we had to stick it out. Failure simply was not an option. We just gave it everything we had. Persistence, persistence, persistence. We didn't know anyone, or have any connections, so we just had to simply keep going. We just did everything the way it was supposed to be done, whereas a lot of people cut corners. We took a loan in Australia, so we had to make it work.
(TCN with legendary Hvar winemaker Andro Tomic on the opening night of Brasserie on 7)
Split ten years ago and Split today?
M. COMPLETELY different. In such a good way. Split has really come a long way. Music festivals, events, gourmet scene. So many options. I don't feel like I live in the Eastern Bloc any more... The season has become longer, and there are so many more events. And if we keep on working together, we can keep on extending it. But in ten years, it really feels like moving from living in Eastern Europe to Western Europe.
Croatia men - are they attractive?
They do alright. We managed to find a husband each...
And five years from now?
K. Maybe a holiday. No, definitely slow down a little. Now we are young mothers and have that family routine of kindergartens etc, and I miss the adrenaline of being directly involved all the time. But we have such great staff, and it is so great to watch the operation running smoothly.
Tagged under: croatian diaspora
Croatian Radio New York Launches Podcast Called Study in Croatia
Croatian Returnee Stories: Paula Pintaric, From Amsterdam to Koprivnica


The Canal & River Trust announced yesterday that the drop-in event about plans to improve important wildlife habitats and historic features on the Pocklington Canal will take place on 17 November.
The event, being held at Melbourne Village Hall, is a chance to understand the improvements that are set to be made to the Pocklington Canal as part of a three year project funded by the Heritage Lottery Fund (HLF).
hold community events, walks and talks, educational opportunities and even a festival to mark the canal's 200 year anniversary in 2018, etc.
The project has been developed by a steering group of the Trust, Natural England, the Pocklington Canal Amenity Society and the East & North Yorkshire Waterways Partnership.
Posted on November 2, 2016 with tags Pocklington Canal.


Need a quick bite while visiting the Utah State Prison? Check out the Serving Time Cafe, a restaurant staffed by female inmates and open to the public.
The cafe, operated by Utah Correctional Industries, is located adjacent to the prison at 14072 Pony Express Rd. Watch for the cafe's banner along the frontage road at the parking lot for the Olympus Facility and Utah Correctional Industries' showroom.
The Serving Time Cafe serves quick grab items plus hot lunches, including gourmet hamburgers. Menu items includes hamburgers, deli sandwiches and chicken strips. Breakfast items will be served starting April 22, 2019. The cafe also offers catering services (box lunches, deli platters) for business lunches, retirement parties and conferences. Click here to see a menu.
The cafe opened on Dec. 7, 2009, with three staff and five female inmate employees.
Many of the women who work in the cafe have earned vocational certificates in culinary arts through Davis Technology College and aspire to work as cooks at a community correctional centers or restaurant. The cafe provides them with the real-world experience of working in a fast-paced restaurant environment. They fill every role: dishwasher, dining room attendant, prep cook, baker, and cook.
Some women may never use the cooking skills they gain at the cafe, but they learn what it means to hold down a legitimate job and how to get along in the workplace — skills they never had a chance to develop before coming to prison.
The cafe is open weekdays from 5:30 a.m. to 2 p.m. The hours will change to 8 a.m. to 3 p.m. starting April 22, 2019.
Note: The cafe is closed on federal and state holidays.
The Utah Department of Corrections has two Honor Guard teams — one at the Utah State Prison and one at the Central Utah Correctional Facility — available to present the colors and/or perform the National Anthem at funeral services, community conferences, sporting events, parades and other events. Also if there is a death of a retired officer, We do provide services for retired members at the Warden's discretion.
If you'd like one of our Honor Guard teams to participate in an event, contact Susan Partridge at 385-224-3753 (Utah State Prison Honor Guard) or Rick Rasmussen at 435-340-0264 (Central Utah Correctional Facility Honor Guard).
The Utah Department of Corrections Training Division works with the POST (Peace Officer Standards and Training council) to provide pre-service training for cadets and in-service training for certified officers. The Training Division also provides classes in leadership and motivational interviewing techniques for officers.
The Utah Department of Corrections, through its pre-service Training Academy, prepares new Correctional Officers and certified staff to work at the prison, related facilities and county jails.
Please see statejobs.utah.gov for information about current openings.
It is the mission of the Department's Training Academy to establish and maintain a foundation of professionalism and education for correctional staff throughout the State of Utah.
Our commitment to the Department's mission and staff success is the driving force by which we develop and deliver our in-service training. We act as mentors and guide Corrections staff in their training endeavors. We encourage staff to serve as examples to the public and to their peers. Staff are taught to carry out the duties assigned to them in a manner that will limit liability and ensure staff safety, while also keeping in mind our commitment to the public and the offenders placed in our custody.


The Low Smoke+ oil is a mix of mineral- and synthetic oils. It gives off very little smoke and has extremely good lubrication qualities on high load engine details, like for instance the connecting rod bearing. It is best used for chainsaws and clearing saws with a cylinder volume up to 55 cm3. This oil gives very low smoke emission, especially important when used in products often run in densely built up areas. It also gives lower engine temperature which extends the engine's life. The formulation used in Husqvarna Low Smoke + oil give a very good seizure protection, booth against lean as well as carbon related piston seizures.


The goal of experimental studies in archaeology is not to suggest a single function for artefacts, but to create a chain of observable outcomes from known conditions that can be replicated and used as analogies for understanding archaeological problems (Coles 1997; Schiffer 1972; Odell 1981; Outram 2005, 2008; Bamforth & Bleed 1997; Dominguez-Rodrigo et al. 2009; Seetah 2008; van Gijn 2010; Wadley 2010a). These observations create critical interpretative frameworks and working hypotheses for researchers wishing to study technological aspects of human behaviour, artefact function and modification.
A growing interest in the field of experimental archaeology over the past 10 years has meant that we now have a burgeoning amount of data associated with this legitimate sub-discipline of archaeology. This site is dedicated to experimental archaeology and is meant as a resource to all who study it. The site, although new, will hopefully bring together diverse resources of all forms (papers, audio, visual, results etc) on the subject for easy and free access for researchers around the world. I hope that it will be of use to whomever visits this site.


text:
Federal offices in DC area closed on Friday
Michael O'Connell@moconnellWFED
Most of the Washington, D.C. region is under a dangerous weather alert through early Saturday morning because of heavy winds, according to the National Weather Service. For this reason, the Office of Personnel Management announced that all federal offices in the Washington, D.C., area will be closed today.
Emergency employees or those who are telework-ready are required to follow their agencies' policies and written telework agreements.
Non-emergency employees will receive an excused abscence or administrative leave for the hours they were supposed to work unless they are:
"required to telework,
"on official travel outside of the Washington, D.C., area,
"on pre-approved leave (including leave without pay), or
"on an alternative work schedule (AWS) day off."
Employees who are telework-ready and were scheduled to telework today must work the whole day or request leave, according to OPM, "or a combination of both, in accordance with their agency's policies and procedures, subject to any applicable collective bargaining requirements (as consistent with law)."
Unless otherwise directed by their agencies, emergency employees must report to their worksites on time.
Sign up for our Breaking News Email Alerts to hear the latest news about changes to the government's operating status.
Michael O'Connell is senior digital editor of Federal News Network optimizing content for the best user experience. Follow @moconnellWFED
Follow @moconnellWFED
All federal offices in D.C. are closed today, except for emergency employees
Management Read more
OPM details strategy for workforce reshaping, basic tenets of Trump's management agenda
Workforce Read more
3 years after data breach, OPM still struggling to modernize IT
All News operating status

redpajama_set_name: RedPajamaCommonCrawl


text:
Percy Jackson and the Lightning Thief (Book 1)
Written by Rick Riordan
Part of the Percy Jackson Series
Percy Jackson and the Lightning Thief (Book 1) Synopsis
The Lightning Thief: the First book in Rick Riordan's Percy Jackson series. The first bestselling book in Rick Riordan's phenomenally successful Percy Jackson series. Look, I didn't want to be a half-blood. I never asked to be the son of a Greek God. I was just a normal kid, going to school, playing basketball, skateboarding. The usual. Until I accidentally vaporized my maths teacher. That's when things started really going wrong. Now I spend my time fighting with swords, battling monsters with my friends, and generally trying to stay alive. This is the one where Zeus, God of the Sky, thinks I've stolen his lightning bolt - and making Zeus angry is a very bad idea. Can Percy find the lightning bolt before a fully-fledged war of the Gods erupts? Praise for the Percy Jackson series: 'Witty and inspired. Gripping, touching and deliciously satirical...This is most likely to succeed Rowling. Puffin is on to a winner' - Amanda Craig, The Times 'Puns, jokes and subtle wit, alongside a gripping storyline' - Telegraph 'Perfectly paced, with electrifying moments chasing each other like heartbeats' - New York Times Rick Riordan is an award-winning mystery writer. For the past fifteen years he has taught at middle schools in the San Francisco Bay area and in Texas. Rick lives in San Antonio, Texas, with his wife and two sons. Percy Jackson and the Lightning Thief, the overall winner of the Red House Children's Book Award, was Rick's first novel featuring the heroic young demigod. The Percy Jackson series: The Lightning Thief; The Sea of Monsters; The Battle of the Labyrinth; The Titan's Curse; The Last Olympian Heroes of Olympus: The Lost Hero; The Son of Neptune; The Mark of Athena The Kane Chronicles: The Red Pyramid; The Throne of Fire; The Serpent's Shadow
Publication date: 4th May 2006
Publisher: Puffin an imprint of Penguin Books Ltd
About Rick Riordan
Rick Riordan, dubbed 'storyteller of the gods' by Publishers Weekly, is the author of five New York Times number-one bestselling book series with millions of copies sold throughout the world: Percy Jackson, the Heroes of Olympus and the Trials of Apollo, based on Greek and Roman mythology; the Kane Chronicles, based on Egyptian mythology; and Magnus Chase, based on Norse mythology. Percy Jackson and the Lightning Thief, Rick's first novel featuring the heroic young demigod, won the Red House Children's Book Award and is now a blockbuster film franchise starring Logan Lerman. To learn more about Rick and his books, ...
More About Rick Riordan
More Books By Rick Riordan
View All Books By Rick Riordan


Your house can affect this mood with the home owners, in Reno Countertops image stock this site offers a great deal of involving dwelling pattern that is extremely helpful if you would like rework your household. Your home that created with a superb strategy for the reason that Reno Countertops photograph stock would probably create a comforting air flow of which anybody requirements. And Reno Countertops photograph stock will help your house be in a wonderful site for a company. The more people look this approach Reno Countertops snapshot stock, then you will definitely get a growing number of idea. Considering to make a property you should have excellent recommendations enjoy Reno Countertops photo gallery, after that it is important to imagine that diligently. Just about every corner of the home Reno Countertops picture gallery proven can motivate most people. Only just discover this wisdom of which Reno Countertops photo gallery gives you meticulously, then you definitely can right away find all the creative ideas you must create your private wish your home. Based mostly Reno Countertops photograph collection snap shots demonstrate to you have to combine the elements within equilibrium to make a wonderful look.
Some essentials you can study on Reno Countertops photograph stock is actually selecting materials, tones, along with accessories. They are willing to build a delightful fit if you can submit an application a suggestions associated with Reno Countertops pic stock appropriately. You can actually appreciate most of the magnificence of an home influenced simply by Reno Countertops photo collection when. Along with the loveliness which can be given, not necessarily unanticipated that a great many most people preferred this approach Reno Countertops pic collection. Eye-catching demonstrate is absolutely not the one thing proven just by Reno Countertops picture gallery, you can also understand how to construct a theme. The residences Reno Countertops image stock shown will be your perfect destination to get ready before causing for work or higher education. You can expect to at all times get confident electricity when your home like wonderful since Reno Countertops image gallery. Please love this particular Reno Countertops photograph stock.
Merveilleux Granite Countertops Reno .
Genial Granite Countertops In Reno Lake Tahoe Nevada .
Beau Granite Fabrication Plant In Northern Nevada .
Superieur Amazing $1,500 Kitchen Reno YES! These Are The Most Beautiful Countertops! .
Superbe Beautiful Countertops In Reno .
Bon Granite Countertops Carson City Nv Elegant Granite Countertops Reno Home Design Ideas And .
Delicieux Reno Kitchen Countertops .
Charmant Always In A Southern State Of Mind: Ramblings On The Reno...countertops Revisited .
Charmant Beautiful Granite Countertops From Full Circle Flooring Of Reno, NV. .
Ordinaire Ideas For The Kitchen Reno Backsplash And Countertops .
Merveilleux Granite Countertops Lake Tahoe .
Merveilleux Our Kitchen Reno | Maple Countertops Are IN! .
Charmant Granite Shield Countertops .
Gentil Photo Of Sanchez Granite Reno, NV, United States. Kitchen Complete .
Superieur Kitchen Reno, White Perimeter Charcoal Island Cambria Quarts Countertop In Bellingham .
Incroyable 2018 Granite Countertops Cost Calculator | Reno, Nevada | Manta .
Exceptionnel When People Begin To Think About Replacing Their Countertops, Typically Materials Like Granite, Quartz, And Laminate First Come To Mind. .
Bon By Design Podcast .
Ordinaire Awesome Granite Countertops Reno Nv .
Attrayant How Much Does It Cost To Service A Concrete Countertop In Reno? .
Attirant Stainless Steel Countertops Reno, NV .
Genial Quartz Kitchen Renovations .
2018 Corian Countertops Cost Calculator | Reno, Nevada | Manta .
Kitchen Countertops Formica Reno Facile Add Living The Hydelife Used S Calacatta Marble 180 Fx Laminate .
Cozy Country Reno Transitional Kitchen .
Granite Vs Quartz Countertops .
Cost Kitchen Cabinets And Countertops Replacing Cupboard Ment Doors Cabinet Door Installing Laminate Corner Avg Remodel .
How To Choose A Backsplash And Counter. « .
Granite Countertops | Granite Fabrication Plant | Reno Lake Tahoe NVgraniteperfectionreno.com .
Project ADD And Honing Countertops On Site Little Green Notebook .
Laundry Room Countertop Reno .
Photo Of Sanchez Granite Reno, NV, United States .
Diy Budget Kitchen Reno, Countertops, Kitchen Cabinets, Kitchen Design .
Always In A Southern State Of Mind .
Granite Countertops Reno Nv New Steel Gray Granite Leathered Finish .
Granite Countertops Sparks Nv Best Of Sharlands Terrace Apartments Reno Nv .
Completed Project! U0026nbsp;How Much Better Does That Look Than In The Before Pictures .
Perhaps The Most Critical Element Of A Kitchen Remodel Design Is Choosing The Right Kitchen Countertops. Reno Is Home To An Assortment Of KitchenCRATE ... .
... DIY Concrete Countertops And Kitchen Reno | By 3ten.ca .
We Had A Tight Budget For Our Kitchen Reno At Our Fixer Upper, So We Chose To Keep Our Oak Cabinets (we Painted Them!) And Needed An Affordable Countertop ... .
... Kitchen Cabinets Reno Inspirational Espres 2 Dark Kitchen Cabinets With Light Countertops Kitchn ... .
Granite Countertops Costs In Reno, NV In 2018 .
Cleaning Cambria Quartz Countertops Inspirational Kitchen Reno 2016 Cambria Quartz U0026quot;langdonu0026quot; Countertops Taupe .
Kitchen Reno: The Partial Kind .
Kitchen Large Black Gloss Wooden Bar Table Gray Color Marble Countertop Cool White Tile Backsplash Ideas .
Cream Kitchen Cabinets With Brown Countertops And Kitchen Reno Eam Cabinets With Brown Counters And .
Laminate Countertop Edge Strips Enticing Model Formica Countertops Kitchen Reno U2013 Michaelsala.com .
Kitchen Reno Progress Part Two Butcherblock Countertops .
Quartz Countertops Reno Countertops Simple .
Prefab Granite Countertops Reno Nv Bathroom Ideas .
Kitchen Reno, White Perimeter Charcoal Island Cambria Quarts Countertop In Bellingham .
Kitchen Countertop Ideas Kitchen Design Ideas Impressive On Red Kitchen Countertops ... .
Kitchen Countertops Reno Nv The Apartments . Kitchen Countertops Reno ... .
The Dramatic Counters In This Kitchen Resemble Natural Stone, But Are Made Of Quartz Composite .
Lovely Scheme Remodel Kitchen Countertops Yourself Paint Ideas Amber Golob Design From Source Awesome All One .
Tahoe Tile And Stone Care Reno Sparks .
... The Granite And Choose The Paint Color The Cabinets Based On The Granite And Do Back Splash Last? Thoughts. In What Order Would You Do This Reno? .
Kitchen Countertops Reno Nv Crown View Granite Kitchen Countertops Reno Nv .
Hickory Kitchen Cabinets With Quartz Countertops Beautiful Reclaimed Chestnut I Will Be Doing This In My .
Granite Countertops Reno Nv New Kitchen Cabinet Colors Unique Kitchen Kitchen Cabinet Colors Ideas .
... Bright Kitchen Countertops ... .
DIY Concrete Countertops In A Beautiful Master Bathroom Renovation .
Md Dreamy S With Counters Dreamy White Quartzite Kitchen Countertops S With Counters Reno Wicked Pinterest .
Dolce Vita Countertop With Backsplash Avantgarde Dolce Vita Countertop With Backsplash Divine Photograph Kitchen Countertops Reno .
Cabinets U0026 Countertops By DASA .
Gallery Countertop Collection Also Attractive Pictures Of Laminate Kitchen Countertops Ideas In Reno Nevada Marbella Edge .
Gallery Of Ikea Kitchen Countertops Quartz Price .
Entrancing Countertops Menards With Quartz Countertop Manufacturers And Stone Collection Denver .
Concrete Countertops Transitional Kitchen Shope Reno Wharton Light Blue Kitchen .
Useful Marble Contact Paper For Countertops With Projects Kitchen Reno Pinterest .
Reno Business Opportunities: Find A Reno Business For Sale .
Redoing Countertops With Rustoleum Lovely Kitchen U0026 Wet Bar Reno Of Awesome Redoing Countertops With Rustoleum .
White Granite Kitchen Countertops: Pictures U0026 Ideas From .
How To Save Money On A Kitchen Reno .
Cost Of Formica Countertops Kitchen Reno 7 Plans .
Cheap Marble Countertops | Pre Cut Granite Countertops | Prefab Granite Depot .
Granite Countertops | Granite Fabrication Plant | Reno Lake Tahoe .
... Reuse Granite Countertop Elegant 55 Can You Reuse Granite Countertops Small Kitchen Island Ideas ... .
Welcome To The Leader In Granite Countertops And Tile Installation ... .
Kitchen Reno With And Island And A Large Peninsula. Granite Countertops, Two Tone Cabinetry .


text:
<?xml version="1.0" encoding="utf-8"?>
<LinearLayout xmlns:android="http://schemas.android.com/apk/res/android"
    xmlns:app="http://schemas.android.com/apk/res-auto"
    android:layout_width="match_parent"
    android:layout_height="match_parent"
    android:orientation="vertical"
    android:padding="3dp">

    <me.himanshusoni.chatmessageview.ChatMessageView
        android:id="@+id/chatMessageView"
        android:layout_width="match_parent"
        android:layout_height="wrap_content"
        app:cmv_arrowGravity="start"
        app:cmv_arrowPosition="left"
        app:cmv_backgroundColor="#8800bcd4"
        app:cmv_backgroundColorPressed="#ff00bcd4"
        app:cmv_cornerRadius="3dp"
        app:cmv_showArrow="true">

        <TextView
            android:id="@+id/text"
            android:layout_width="wrap_content"
            android:layout_height="wrap_content"
            android:text="@string/hello_world"
            android:textAppearance="@style/TextAppearance.AppCompat.Body1" />
    </me.himanshusoni.chatmessageview.ChatMessageView>

</LinearLayout>

redpajama_set_name: RedPajamaGithub


On the agenda was the legislation and guidance in place to help schools tackle bullying and discrimination, specifically in relation to those with disabilities and special needs, as well as the obstacles disabled adults and young people face in seeking employment.
Following Luke's meeting with Sarah, who has over 19 years of experience in the field, the MP wrote to Government Minister Victoria Atkins MP, Minister for Equalities, to seek assurances that disabled children do have the necessary protection and support in schools.
Luke acknowledged that the Government has continued to make advances in recognising LGBT rights, and tackling racism and sexism in society. Attention in South Gloucestershire is now turning to supporting the disabled community, with South Gloucestershire Council's proposals to increase funding for SEND schools at the forefront of this push.
Luke said, "South Gloucestershire Council has taken the bold step to a transfer and refocus £3 million of funding towards our most vulnerable young people - in effect topping up the SENS budget. As our MP I feel that we should be proud that the Government and our Council are area is actively investing in SEND provision right here in our community".
The MP continued, "I was delighted to meet with Sarah at Culverhill to discuss this matter in greater detail, and will be doing everything I can as our MP to ensure the disabled community here in South Gloucestershire has the upmost help and support.
Already, South Gloucestershire Council currently spends £317 per head to top our mainstream schools with SEND pupils, exceeding the English national average of £217. With the MP's involvement, it is hoped great strides will continue to be made throughout Thonbury and Yate.


text:
Altura: 5' 10" (1.78 m)
Shane was born on the south coast of England, although his family line is also Scottish and American. He attended the Webber Douglas Academy of Dramatic Arts in London and received the Cameron Mackintosh Scholarship Award. Shane's extensive screen credits include the regular role of Cpl. Eugene "Doc" Roe in Tom Hanks and Steven Spielberg's commercially and critically acclaimed Band Of Brothers. He played Osman in The Day Of The Triffids alongside Dougray Scott, Vanessa Redgrave and Joely Richardson; and Craig Hanson, a season regular alongside Philip Winchester, Sullivan Stapleton and Charles Dance in Strike Back: Vengeance. Shane also played the character of Andy Stafford alongside Gabriel Byrne and Michael Gambon in Quirke for the BBC; and as Captain Thomas Preston, in the History Channel's Sons Of Liberty, starring Ben Barnes, Henry Thomas, Rafe Spall and Dean Norris. Shane's film credits include the award winning independent, Bomber, Devil's Playground, Walking With The Enemy alongside Ben Kingsley.
Fúria em Alto Mar
Ação, Suspense
Trailer - Fúria em Alto Mar


text:
Commentary on the Gospel of John
On the Gospel of John, Part 13: A Tale of Two Women
Submitted by William Finck on Fri, 01/11/2019 - 22:53
CHR20190111-John13.mp3 — Downloaded 4032 times
I began this evening with a short discussion of Ten Years of Christogenea, which is found at the Christogenea Forum.
In our last presentation in this series, discussing the first 20 verses of John chapter 4, we gave some background into the history of Samaria from the time of the Assyrian deportations, in order to show that there were many Persians, Babylonians, Syrians and others who were resettled there by the ancient Assyrians at the height of their empire, and the Judaean historian Flavius Josephus generally referred to these new inhabitants as Cutheans. But, as we showed from the historical accounts of Scripture, there was also a significant number of remnant Israelites who had remained there, who had escaped the Assyrian captivity. Then in addition to these groups, there was also a large number of Levites and Judahites from Jerusalem who had relocated themselves to the area around Gerizim as early as the late 4th century BC, and who by this time could be called Judaeans. Many of these had mixed with the Cutheans, as Josephus had also explained. We also pointed out the fact that on at least a couple of occasions, Josephus certainly seemed to distinguish the inhabitants of Shechem and Gerizim from the peoples whom the Assyrians had imported. Then, around 330 BC, a second temple was built on Gerizim, and from that time a community of Judaeans and proselytes worshipped at Gerizim before that temple fell into disuse, over a period of about two hundred years. But even though the temple was abandoned, it is apparent that both remnant Israelites and the more recently introduced Judaeans had continued to inhabit the area.
Flavius Josephus, describing the period of the rule of John Hyrcanus which began around 130 BC, said that the temple at Gerizim "was now deserted two hundred years after it was built" (Antiquities 13:256), where it is evident that that period of 200 years must have been from the building of that temple to the time of John Hyrcanus. So to us, that also suggests that it was the Maccabees themselves, who were the Levitical high priests at Jerusalem, that had most likely put an end to the worship at Gerizim after their conquest of the area – although Josephus does not state that explicitly. But here in John chapter 4 it is also apparent that at least some of the people around Gerizim, whether descendants of the remnant Israelites or of those Judaeans who relocated there in the 4th century, had continued in the customs of their ancestors.
In our last presentation we also asserted that the Samaritan woman of John chapter 4 must have been a descendant of the remnant of ancient Israel, although we admitted the possibility that she may have been, in whole or in part, descended from some of the relocated Judaeans. We made this admission because while the woman was indeed a descendant of the ancient Israelites, we really cannot tell with certainty from the historical record which of those groups of Israelites she was descended from. We only concluded that we leaned toward the former, that the woman must have been a descendant of Ephraim, and we gave our reasons for that conclusion. But there is another way to be certain that this is the correct view, and that is in the words of Christ here in verse 22, where it becomes evident that the woman is not from Judah, nor from of the Judaeans, and therefore she must have descended from the remnant Israelites.
As we have seen and discussed, the woman's claim that she was a descendant of the ancient Israelites must have been valid since it was not refuted by Christ. We provided the history in order to demonstrate how it was possible that the claim was valid, and how at one time there was indeed a temple on Gerizim where Israelites had worshipped. So it is also apparent, as we have also already described, that many aspects of the character of the Samaritan woman and her encounter with Yahshua Christ stand as a type and as a sort of parable representing aspects of the relationship which the so-called "lost sheep" of the children of scattered Israel had with Yahweh their God. Notably, the encounter happened at Sychar, which is a name from the same Hebrew word for drunkenness or drunkard that is found in the prophecies of Hosea which referred to the "drunkards of Ephraim", and Sychar was located very much near the ancient city of Shechem in Mount Ephraim. This woman was certainly a descendant of those ancient "drunkards of Ephraim", and therefore the encounter evokes that very prophecy in Hosea. Aspects of her life which were noted here by Christ, such as her having had five husbands, and her being with a man who was not her husband, also correlate to the conditions suffered by those same "lost sheep" of the children of Israel, as a nation held captive under the power of a series of empires, having been put off by Yahweh who is their only legitimate King.
We have often said that Christ could have had no real communion with the "lost", or divorced, tribes of Israel until after His death and resurrection made possible their reconciliation. However here we have a seeming exception, and another example. This woman attested that her "fathers worshipped in this mountain", and further on, in verse 25, we see her express an expectation of the coming of the Messiah. Therefore she must have kept the ancient faith, at least to some degree, and her Israelite ancestors, even if they had previously been in a state of apostasy, would have been reacquainted with that faith, at least in part, through their attendance at the temple on Gerizim.
Towards the end of our last presentation we referred to the Judaeans at Jerusalem, who despised the Samaritans, as being "those of the circumcision". While it is possible that these remnant people of Israel who had worshipped at Gerizim had practiced circumcision, we cannot be certain of that, and it nevertheless seems unlikely. This is elucidated in the treatise of Flavius Josephus Against Apion (1:171), where Josephus had attested that "there are no inhabitants of Palestine that are circumcised excepting the Judaeans". We must remember that the tribes of the Northern Kingdom were actually pagan after the death of Solomon, from the time of Jeroboam I. If her menfolk were circumcised, they should have been able to worship at the temple in Jerusalem, and that also seems not to be the case here, since later in the chapter the disciples of Christ also marveled that He had even conversed in this manner with a Samaritan woman.
But regardless of the likelihood of their not having been circumcised, the woman certainly did retain aspects of the faith of her ancestors, and a reverence for and anticipation of the expected Messiah. Therefore it is apparent that in her we see an instance of the fulfillment of yet another prophecy, which is found in Isaiah chapter 56: "1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. [This is addressed to the Israelites in captivity.] 2 Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. 3 Neither let the son of the stranger [referring to the estranged people of Israel], that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people [so they must have been His people in the first place]: neither let the eunuch say, Behold, I am a dry tree [the 'cut-off' children of Israel are metaphorically referred to here as eunuchs and dry trees]. 4 For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; 5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 6 Also the sons of the stranger [the children of those estranged people of ancient Israel], that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. 8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him [others being the Israelites who would be born in the wilderness], beside those that are gathered unto him." Once again, this Samaritan woman was one of those "outcasts of Israel", a child of those who had been estranged from their God in ancient times. So, having kept aspects of the faith and an expectation of the Messiah, and therefore hoping to take hold of the covenant, she earned a place better than that of sons and daughters, to which this Gospel here attests. But that is not to say that she wasn't a daughter in the first place, for she certainly was or she would not have had Jacob for a father, and she would not have had any expectation in a Messiah.
Understanding this, and before we continue with our commentary on John chapter 4, we should compare the encounter of Christ with this Samaritan woman to another encounter which He had, which is recorded only in the Gospels of Matthew and Mark, with a Canaanite woman. An honest comparison of the two events also helps to establish that the scope of the Gospel and the hope in Christ are indeed limited to the physical seed of the children of Israel.
The Canaanite woman, as she was identified by Matthew, had instead been described as "a Greek, a Syrophenician" in the Gospel of Mark. However the term Canaanite was not used as either an ethnic or a geographical designation at the time of Christ. Ostensibly, Matthew being a Hebrew was identifying the woman in Old Testament terms so as to convey her true nature, while Mark, who wrote for a Roman audience, merely offered cultural and geographical identification. Both labels were true, but from a Biblical perspective that of Matthew is more informative.
Evidently hearing of the many miracles which Christ performed, the Canaanite woman pursued Him as He traveled through her area. She tried to get His attention, and He ignored her. But when the apostles became vexed at her persistence, they asked Christ to send her away, expecting Him to comply with that request. So for their sake, Christ gave her His attention, and informed her that she had no part with Him, even calling her a dog, in reference to her daughter, while affirming that He was sent only for the children, for the "lost sheep of the House of Israel". Ultimately, Christ had granted the Canaanite woman her wish, but only when she voluntarily agreed with Him and with what He had said. So she admitted that she was indeed a dog, and Yahshua found her confession to be sincere. So for her belief, after the ancient custom of the suppliant, she was granted mercy even in spite of whether or not she deserved it. However in the end, she was still a dog, she could never be a sheep, she was never a candidate for repentance or discipleship, Yahshua never shared with her the Gospel of God, and she was told to "go thy way", as it is recorded in Mark 7:29.
Quite contrary to that episode, the Samaritan woman came to the well intent on going about her own business, and when she encountered Yahshua, He initiated conversation with her, even asking her a favor. When the woman was startled by His request, He made a great promise if she complied. Once the woman saw that He was a prophet, and professed confidence in Him, He agreed to share with her those living waters which lead to eternal life. Sending her off for her menfolk, the woman persuaded them and they also believed, begging Christ to stay and instruct them further. The disciples, who ostensibly were not aware that the woman was an Israelite, but who only knew her as a Samaritan, were surprised at this development, but they did not object. Christ complied with the later request of her menfolk, He stayed to instruct them for two days, and He described that to His disciples as the reaping of the harvest of God.
The Canaanite woman may have received a temporal reward for her agreement with Christ, but there was no mention of her having any part in the greater hope in Christ, and by her agreement she also showed that she could not have expected to partake in any such hope. However the Samaritan woman did have a hope and expectation of a Messiah, and the end result was that "many of the Samaritans of that city believed on him… [saying] for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." The saviour of their world, they also being of the twelve tribes of the children of Israel which were represented on the breastplate of the high priest, which represents the world which He came to save. It is clear that the Canaanite woman was a tare, but the Samaritan woman and her kinfolk were wheat – white for the harvest.
In our last presentation, in verse 20 of this chapter, we saw that upon recognizing that Yahshua was a prophet, the Samaritan woman had asked Him whether "in Jerusalem is the place where men ought to worship." The act of worship was not even a factor in the episode of the Canaanite woman, who only sought a temporal favor. Now here in the next verse Yahshua answers her inquiry.
21 Yahshua says to her: "Believe Me, woman, that the hour comes when neither on this mountain nor in Jerusalem shall you worship the Father! 22 You worship that which you do not know. We worship that which we know, because salvation is from among the Judaeans.
Here Christ refutes both the concept of organized worship at Gerizim and the future viability of the temple at Jerusalem. But He also distinguished the worship of the Samaritans from that of the Judaeans in a way which indicates to us that while the claim of the woman to be a descendant of Jacob went unchallenged and must have been true, she certainly was not a Judaean, who would be expected to have been instructed in the Law and the prophets.
Concerning the declaration that "salvation is from among the Judaeans", this is not a quotation from any particular prophecy, but the denominational commentators usually cite Isaiah 2:3 where it says "3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem." Now that is nice, but they clearly chose a passage to reference which may seem to support their universalism, while the concept itself certainly does not promote universalism. The "many people" of that passage in Isaiah are the Israelites who increased in the time of their captivity and their dispersions, which is evident later in the chapter.
A remnant of Judah was required in order to produce the Messiah for many reasons, and that was a subject of prophecy especially in Daniel chapter 9. But from a general Scriptural viewpoint, firstly, salvation is impossible without the Law, which was preserved by that remnant of Judah. So we read in a prophecy in Genesis chapter 49, "10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." Secondly, as it says in Psalm 114: "1 When Israel went out of Egypt, the house of Jacob from a people of strange language; 2 Judah was his sanctuary, and Israel his dominion." Thirdly, in Hosea we see that Judah was preserved in Judaea for reason of salvation, where it says in chapter 1: "6 … And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. 7 But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen." As a result of this, we see a little further on in the chapter: "11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel." So it is evident that Judah was preserved in large degree so that both Judah and Israel would ultimately be saved.
But more significantly, the Messiah Himself was expected to be from the tribe of Judah, of the seed of David, and from Bethlehem in Judaea, as it is attested in the answer of the priests to Herod in Matthew chapter 2, where those priests had cited Micah chapter 5 where we read: "2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me [he] that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." At the time when it was given, this prophecy could only describe the expected Messiah. As a digression, Bethlehem means house of bread, and in John chapter 6 Christ declares Himself to be the bread of life. So salvation, in the form of the Messiah, was certainly to come "from among the Judaeans", as Christ has declared here.
But while we have these allusions in other prophets, more than anywhere else we may see what Christ had referred to in the words of the prophet Zechariah, in chapters 8, 10 and 12.
First, in Zechariah chapter 8, where Judah is also given first mention over Israel, we read: "13 And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong. 14 For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not: 15 So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not." Most of Judah was taken away along with Israel, but a remnant of Judah was left at Jerusalem for the reason given, that in this manner the houses of Israel and Judah would be saved.
Then, in Zechariah chapter 10 we read: "6 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them." Historically, the house of Judah in Palestine was strengthened in the days of the Maccabees, by which the people who maintained the Law and the Prophets were preserved from the persecutions of the Syrians under the Seleucids, as Antiochus Epiphanes had sought to stamp out the worship of Yahweh at Jerusalem. If that strengthening had not happened, then the connection of our Christian history to the Creator God of the Old Testament, as well as the law and the prophets themselves, may have disappeared, and we would have no knowledge whatsoever of the hope of our salvation or of the plan of Yahweh God for our race. So Judah was strengthened in order that the House of Joseph and the remainder of Israel, those of the captivity, could be saved.
Finally, in Zechariah chapter 12 we read: "6 In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. 7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah." Not only was the Gospel first announced among the Judaeans, where there was a remnant of Judah, but preference was given to the tribe of Judah scattered abroad. As we explained in our concise essay, Classical Records of Trojan-Roman-Judah, the Gospel was brought overseas first to Rome [long before Paul had ever brought it to Greeks], and then Paul himself was instructed to go to Macedonia, where he also went to the Illyrians, before preaching to the Greeks in Asia. We believe that the Romans and Illyrians both were descended from the Trojans, which in turn were descended from the tribe of Judah, and in that manner was the prophecy of Zechariah chapter 12 symbolically fulfilled.
Where Christ had told the woman that "You worship that which you do not know", this is also evident in the history and prophecy concerning the children of Israel. We have already explained that the woman understood that she was an Israelite and had understood some of the traditions while she also had an anticipation of a Messiah, but we have also seen that she was not versed in the law or the prophets. So she hoped for a Messiah who would "announce to us all things", as she had attested. If she did understand the law, or if she had been brought up with it, perhaps she may not have had five husbands, and perhaps she would not have been with a sixth man who was not her husband.
Thus we read, where it is speaking of scattered Israel in Isaiah chapter 42: "16 And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them." Even though they did not know Him, He would not forsake them. Then again in Jeremiah chapter 4: "22 For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge." Once more, we read in Hosea chapter 5: "3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled. 4 They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD." Neither could this woman, who had five husbands, have actually "known the LORD", or she would have known and kept His law.
We can see in Jeremiah chapter 9 that dwelling in the presence of Yahweh in His temple is not enough for the people to know Him, but that to know Him, the people must also cease from iniquity, where it says: "4 Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. 5 And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity. 6 Thine habitation is in the midst of deceit; through deceit they refuse to know me, saith the LORD."
Christ continues to answer her question concerning where it was necessary to worship:
23 But the hour comes and is now, when the true worshippers shall worship the Father in spirit and in truth. For the Father also seeks such as those worshipping Him. 24 Yahweh is a Spirit, and for those worshipping Him [א and D want "Him"; the text follows P66, P75, A, B, C, 086 and the MT] it is necessary to worship in spirit and in truth."
The Christian hope is not in a stone building, but rather it is in a God who "dwelleth not in temples made with hands", as we read in Acts chapters 7 and 17. Rather than another stone temple, Yahweh has promised instead to ultimately set His tabernacle among men, which is in the person of Yahshua Christ, as it is prophesied in relation to a new covenant in Ezekiel chapter 37: "26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people." This promise is also repeated in Revelation chapter 21: "3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God."
This is why the many promises of a return to Zion or to Jerusalem do not necessarily mean that the people of Israel will return to those old places physically. Rather, these promises represent a return to God Himself, a return in Spirit and not in geography. A departure from Yahweh means a departure from His law, as we see in Malachi chapter 3: "7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me [keep the commandments], and I will return unto you, saith the LORD of hosts." In this same manner we see a similar plea in Isaiah chapter 44, following a reminder of their idolatry and other sins, where we read: " 21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. 22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. 23 Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel." Redemption in Christ requires the children of Israel to keep His law.
In Exodus chapter 20 we see a reference to Yahweh where He is described as "6 … shewing mercy unto thousands of them that love me, and keep my commandments." Then in John chapter 14 Christ says "21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him…. 23… If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." To return is to keep the commandments, and then shall God come to His people. So where Paul attests that "we know that the law is spiritual", we can see that a keeping of the law is the worshipping of Yahweh in Spirit and in truth, where in Jeremiah chapter 9 we have seen that the people of ancient Jerusalem had rejected the law and the truth even though they had the benefit of the presence of Yahweh in the temple of Solomon.
Now the woman makes an attestation which reveals her expectancy of a saviour and the fact that she was indeed a "dry tree" worthy of and awaiting the water which leads to eternal life:
25 The woman says to Him: "I know that Messiah comes, who is called Christ. When He should come, He shall announce to us all things."
Ostensibly, from the prophecies found in Daniel and perhaps also from other sources which are unknown to us today, it is apparent that many Israelites in Judaea and elsewhere were expecting a Messiah to appear at this very time. So the first such expectancy is found in the account of the Magi in Matthew chapter 2, and then in the testimony of John the Baptist who declared Yahshua to be the Lamb of God. Thereafter, there was the exclamation of Andrew in John chapter 1 where he informed his brother Simon Peter that "We have found the Messiah". Here we see that a humble woman of Samaria had that same expectation, by which it is evident that she certainly was a daughter of Israel, as she had said. Anyone of another race and an alien culture would not even have such an expectation in a Messiah – which was strictly a Hebrew word.
The Canaanite woman was not expecting a Messiah, and she admitted that she was not worthy of one. She merely noticed that this Man could heal people and do other wonderful things, and she sought Him out for the purpose of procuring a temporal benefit for herself, for the health of her daughter. Even devils are willing to agree with Christ if they think they may gain a profit from it. But in contrast, the Samaritan woman expected nothing from a Messiah except that He "announce to us all things", hoping to learn and to grow spiritually rather than merely to profit temporally. So Christ replies accordingly:
26 Yahshua says to her: "I am He, who is speaking to you."
Of course these words explicitly declare the fulfillment of the Messianic prophecy found in Isaiah chapter 52, which is also a prophecy of the gospel: "6 Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I. 7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!" There are several other similar prophecies in Isaiah, where Yahweh in connection with a promised saviour and redeemer declares that "I am he", and Christ made that same assertion quite frequently during His ministry, as He was indeed Yahweh God Incarnate.
We are also persuaded, as we explained earlier in this series in relation to the wedding feast in Cana described in John chapter 2, that the event in Nazareth which is recorded in Luke chapter 4 happened somewhat earlier than this encounter in Sychar, as it was evidently not long after the wedding feast in Cana. There, Yahshua had implied that He was the Messiah where He said in reference to that prophecy which He had read in the synagogue, and which is found in Isaiah chapters 58 and 61, that "This day is this scripture fulfilled in your ears" (Luke 4:21). But this instance here is the first time recorded in Scripture where Yahshua Himself had explicitly admitted to being the Messiah, an admission that He often denied to others, and especially to His adversaries. Later, when Yahshua Himself had finally told the apostles that He was the Messiah, He even asked them not to reveal it, as the record attests in Matthew 16:20 and Mark 8:30.
27 And with this His students had come, and they wondered that He had spoken with a woman, yet no one said [א and D have "said to Him"] "What do You seek?" or "Why do You speak with her?"
The apostles would be expected to wonder why Yahshua would speak with a Samaritan woman, as the woman herself described the attitude of Judaeans toward the Samaritans. Several years later, as it is recorded in Acts chapter 10, Peter needed to see the vision of the sheet three times to get the message that "The things which Yahweh has cleansed, you do not deem profane!" Yahweh had promised to cleanse the "lost sheep" of the children of Israel, but not even Peter could have known the full extent of that as he received the vision. Many years later, when he wrote his epistles, it is evident that he came to know it. The Samaritan woman was a daughter of Israel, and so was the Roman Cornelius and those of his household. Yet the apostles did not know that here at this time, where it is evident that John himself had marveled as to why they did not question Christ when He was found speaking to the woman.
So here we see that the apostles did not protest the fact that Yahshua spoke to a Samaritan woman, even though earlier in the chapter the woman herself testified that "the Judaeans have no dealings with the Samaritans." But when the apostles were vexed with the pleas of the Canaanite woman, which happened much later in the ministry of Christ, they tried to run her off. So evidently they were not compelled to apply to her the lesson they received here. When upon her persistence they failed to run her off, they begged Christ to run her off, and they fully expected Him to do so. Yet even though He decided to grant her mercy, the apostles were never criticized for their desire to run her off. Clearly, the apostles themselves not knowing the character of either woman, the ethnicity of the women – which the apostles did recognize – could have been only reason for the difference in how each of them was treated, as no other apparent reason existed.
28 Then the woman left her water and went off to the city and says to the men: 29 "Come, see a man who has told me all things whatever [א, B and C have "which"; the text follows P66, P75, A, D, 086 and the MT] I had done! Could it be that He is the Christ?"
Ostensibly, the woman did not live in the city, which was Shechem, but in the nearby village Sychar where the well was located, so she would not have wanted to carry it to the city.
In verse 16, after the woman had expressed her desire for living water, Yahshua had said to her "Go, call thy husband, and come hither." From that point we had a digression in the resulting extended dialog, but here the woman gladly complies, and announces to her menfolk with confidence that she has met the Messiah. The response of the men also indicates that they too were of the children of Israel:
30 So [P75, A and B want "So"; C and D have "And"; the text follows P66, א and 086] they came out of the city and came to Him.
This does not necessarily conflict with our interpretation of verse 8, where we noted that the place where the woman drew water must have been a small town or village outside of the city, and that must also have been where she lived. It is not likely that the woman traveled a great distance every time she needed water for her house, which may even have been several times each day. Here the woman did not necessarily go to the city because her menfolk lived there. Rather, since it is now early afternoon, she most likely went to the city because that was where they would have been working during the day.
Knowing the likelihood that these men are also children of Israel, as the woman had attested for herself, this entire episode is indeed a fulfillment of prophecy such as that which is found in Isaiah chapter 55: "1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. [The word of God is the water, wine and milk that is without price.] 2 Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. 3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 4 Behold, I have given him for a witness to the people, a leader and commander to the people. 5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee [the nations of estranged and scattered Israel] shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee." We had already cited this passage in reference to the comparison by John the Baptist of the Messiah to a bridegroom, in Part 11 of this series of presentations. We may cite it again before the series is completed.
Before the focus returns to the men who were brought by the Samaritan woman, there is a discourse between Christ and His recently-arrived disciples, who had been off in the markets of Shechem in order to procure food:
31 In [P75, A, 086 and the MT have "But in"; the text follows P66, א, B, C and D] the meantime His students asked Him saying: "Rabbi, eat!" 32 But He said to them: "I have food to eat which you do not know." 33 Then the students said to one another [D has "said among themselves"] "Has anyone brought for Him to eat?"
As a digression, the disciples of John the Baptist also referred to him as "Rabbi". Later, Christ tells His own disciples to reject the title for themselves, which is a derivative of a Hebrew word meaning "my great one" or "my master". In the Old Testament, the root of the term appears in compound words such as rabmag, rabsaris, or rabshakeh, which respectively are interpreted to mean chief soothsayer, chief eunuch, and chief cupbearer, words which describe various officers of an ancient court.
But concerning the Godly order of society, Christians have only one chief, as Christ had said, as it is recorded in Matthew chapter 23, "8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven." In that context, father refers not to a true biological father, but to those who would assume such a title in a manner which is supposed to convey authority over others, such as the professional priests have done, so their presumption of authority is certainly not righteous according to Christ. The organization of the children of Israel into a body of peers with one head reflects the original government which was ordained by Yahweh in the period of the Judges. Before the children of Israel demanded a king, Yahweh Himself was their King. In the Gospel, Christ revealed that it is the will of God for men to ultimately return to that form of government, where rather than seeking earthly kings, Yahweh Himself as Christ is King.
34 Yahshua says to them: "My food is that I shall do [א, A and the MT have "that I do" or perhaps "that I would do"; the text follows P66, P75, B, C and D] the will of He who has sent Me and that I shall finish His work.
Like Nicodemus, and then the Samaritan woman, the apostles at first interpreted His words in their literal sense. But Yahshua did not need to eat at this moment, because He was filled with the Word of God and it was time to share it with the children of Israel. So it says in Proverbs chapter 18: "20 A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled." Another Old Testament type for this circumstance is found in Ezekiel chapter 3, which also seems to be a prophecy which Christ alludes to by the analogy which He offered here: "1 Moreover he said unto me, Son of man [a phrase by which Yahshua often described Himself], eat that thou findest; eat this roll [or scroll], and go speak unto the house of Israel. 2 So I opened my mouth, and he caused me to eat that roll. 3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. 4 And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them." Thusly Christ was full, and needed to speak His Words to the house of Israel before any concern for His own fleshly needs. Now Yahshua makes yet another analogy:
35 Do you not say that 'There are still [P75, D and 086 want "still"] four months and the harvest comes'? Behold, I say to you: lift up your eyes and see the fields, that they are already white for harvest! 36 He reaping receives a wage, and gathers fruit for eternal life, that [א, A, D and the MT have "that also"; the text follows P66, P75, B, and C] he sowing and he reaping would rejoice together.
In verse 35, it is unclear from the manuscripts whether the word for already, which is ἤδη, belongs there or at the beginning of verse 36, "Already he reaping…"
In Proverbs chapter 10 we read: "5 He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame." Earlier in this commentary, in another context, we cited Isaiah chapter 27 where it says that "6 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit." But although there are many prophecies concerning a future gathering of scattered Israel, and many describing the children of Israel as plants or as fruit, the analogy here is not found directly except in many of the statements and parables of Christ found elsewhere in the Gospel. In the words of the prophets, usually at least where they speak in relation to the gathering of Israel, the children of Israel are either explicitly referred to as sons and daughters, or are described as a flock of scattered sheep.
There is, however, an example in the prophet Amos which seems to presage the words of Christ here. First, where Amos is asked by Amaziah not to prophecy in Bethel, we read: "12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: 13 But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court. 14 Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdsman, and a gatherer of sycamore fruit: 15 And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel." So the humble Amos was both a shepherd and a gatherer of fruit before he was called to prophesy.
Then a little further on in Amos, in chapter 8, we read a judgment against Israel: "1 Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit. 2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more." Then in the last verses of his prophecy, in chapter 9, there is a message of hope, where we see that he sowing, or the plowman, is not he who gathers, or the reaper: "13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. 14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. 15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God."
So Christ continues with what had evidently become a proverb in Israel:
37 For in this the word is true: that it is one who sows and another who reaps.
The 3rd century papyrus P75 wants this entire verse, which was likely a scribal error, as the Nestle-Aland edition of the Greek New Testament notes.
Where this concept usually appears in Scripture, such as in Deuteronomy chapter 28, Job chapter 31, Micah chapter 6 or Zephaniah chapter 1, it is in a negative context, as a punishment upon the disobedient. The contrary predicament, where a man eats the fruit of what he himself plants, also appears in Scripture, in a positive context as a sign of deliverance and blessing in Isaiah chapter 65 and in Amos chapter 9. Another positive context is found in Joshua chapter 24, where the conquest of Canaan was referenced, and the children of Israel were reminded of their reward where we read "13 And he gave you a land on which ye did not labour, and cities which ye did not build, and ye were settled in them; and ye eat of vineyards and oliveyards which ye did not plant. 14 And now fear the Lord, and serve him in righteousness and justice; and remove the strange gods, which our fathers served beyond the river [referring to Abraham and his ancestors beyond the Euphrates], and in Egypt; and serve the Lord." So in any event, the saying must have become a proverb, and it is a reward to the reaper to be able to reap or to gather what he did not sow. In that manner Christ continues:
38 I have sent you to reap for that which [D wants the pronoun, or "that which"] you did not labor. Others labored and you entered in for their labor.
This is also a matter of prophecy, but the prophecy is not expressed in precisely the same manner, or even in an apparently explicit manner. Concerning the children of Israel, this is a prophecy which is found in the words of Hosea, in chapters 1 and 2, in a passage which is certainly relevant to what is transpiring here in the land which had once belonged to Ephraim, as the name of Ephraim is used synonymously for Israel through most of the words of the prophet Hosea:
First, from Hosea chapter 1: "8 Now when she had weaned Loruhamah [which means no mercy], she conceived, and bare a son. 9 Then said God, Call his name Loammi [which means not my people]: for ye are not my people, and I will not be your God. 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. 11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel."
And then from Hosea chapter 2: "19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD. 21 And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; 22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy [meaning Israel]; and I will say to them which were not my people, Thou art my people [meaning Israel]; and they shall say, Thou art my God."
Where it says in Hosea "that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God", this is a reference to the bringing of the Gospel of God to the scattered children of Israel by the apostles of Christ. In his epistle to the Romans, Paul of Tarsus explained in chapter 4 that the nations to whom the promise was certain were the very nations which came from the seed Abraham, and then in chapter 9 he cited this very passage in relation to the "vessels of mercy" which were the descendants of Jacob. In Romans chapter 8, Paul explained to them that they were indeed the children of God. As Hosea explains, it was the cast-off children of Israel who were "not my people", and it is the reconciled children of Israel who are the "sons of the living God".
The word Jezreel (Strong's # 3157), which appears in each of these passages, means God sows. We have also already read this earlier, where Yahweh said in Amos chapter 9: "15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God." That prophecy in turn evokes a much earlier one found in 2 Samuel 7:10, where Yahweh had spoken through the mouth of Nathan the prophet, who said to David: "10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more…" So the apostles would ultimately be sent by Christ to gather the harvest, although it was not they who had done the sowing. It is Yahweh Himself who had done the sowing, He planted them, and the apostles were thereby given the task of doing the reaping.
Now the object of focus shifts back to the people of the village who would be brought back by the Samaritan woman from the nearby city:
39 And from that city many of the Samaritans had believed in Him [א wants "in Him"] through the word of testimony of the woman that "He told me all the things which [P66, A, D and the MT have "whatever"; the text follows P75, א, B, and C; note verse 28] I had done!"
That Yahshua could reveal things He normally should not have known indicated to the woman that He was extraordinary, by which she was also persuaded that He was indeed the Messiah.
40 Therefore as the Samaritans came to Him, having asked Him to stay with them, then He stayed there for two days.
This episode is a symbolic representation of the fulfillment of the prophecy in Jeremiah chapter 31, the same chapter where the New Covenant is promised, where Yahweh says "4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. 5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. 6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God. 7 For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel." This event also evokes yet another prophecy concerning Ephraim which is found in Hosea chapter 6, where the people are depicted as saying: "1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. 2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight." Continuing to describe the event, John writes:
41 And with many more they believed through His word, 42 and [P66 and D have "but"] they had said to the woman that "No longer do we believe because of your speech [א and D have "testimony"], for we ourselves have heard [D has "for we have heard Him"] and we know that [B wants "that"] He is truly the Savior of the Society [A, D and the MT add ", the Christ"; the text follows P66, P75, א, B and C] !".
The people were able to perceive the nature of Christ and believe with their own eyes what the woman had at first attested. This is the "opening of the eyes of the blind" which is prophesied in Isaiah, that Christ had cited in reference to Himself. (That will be an interesting topic of discussion when we get to John chapter 9.)
43 And after two days He had [A and the MT have "He left there and"; the text follows P66, P75, א, B, C and D] departed from there for Galilaia.
As we had discussed presenting the earlier portion of this chapter, at the well of Jacob in Sychar Yahshua had only taken a respite from His long journey from Jerusalem to Cana in Galilee, a distance of nearly 70 miles by air and probably many more than that on foot. Now John writes in conclusion:
44 For Yahshua Himself had testified that a prophet has no honor in his own fatherland.
Yahshua did not necessarily make this statement to the Samaritans, but rather, John only seems to be recalling something that Yahshua must have said at an earlier time. As we have explained, the first time He was rejected in Nazareth, as it is recorded in Luke chapter 4, was shortly after the wedding feast in Cana and before his visit to Jerusalem where he had overthrown the tables of the moneychangers, recorded in John chapter 2. John did not record that first rejection in Nazareth, but Yahshua's having been there at that time is mentioned in Matthew 4:13, and a full account of His rejection after speaking in the synagogue there was recorded in Luke chapter 4. So while we do not actually find a record of Yahshua's statement that "A prophet is not without honour, save in his own country, and in his own house" until a later time, in reference to another event which is recorded in Matthew chapter 13 and in Mark chapter 6, it is very likely that John had heard it from Christ in reference to an earlier event, such as the rejection at Nazareth which he did not record.
CHR20190111-John13.odt — Downloaded 169 times
‹ On the Gospel of John, Part 12: The Parable of the Samaritan Woman up On the Gospel of John, Part 14: True Signs and Wonders ›


Edited 8/21/2017 to add the new Expenditures – Hosting dataset.
We have revamped the presentation of data about lobbyists on our Open Data Portal. People lobbying the City of Chicago are required to register with the Board of Ethics and file periodic reports through its Electronic Lobbyist Filing System (ELF), which began collecting data in 2012. The data structures are complex and previous attempts to recombine data about lobbyists, their employers, their clients, and their lobbying activity on behalf of these entities into tabular datasets ended up being difficult to understand.
The new datasets have the indicated ID columns in common to allow for linking between datasets.
The relationships between the new Lobbyist datasets.
As always, we welcome comments and questions on these datasets at dataportal@cityofchicago.org or @ChicagoCDO.


* We will continue to accept orders after the above dates but it is anticipated that they will not be processed and ready for pick up or delivery until 2014.
Join us today & enjoy some great photography.
Did you know You Send It changed it's name to Hightail? Our website has been updated & to make it easier to navigate, both order upload links can now be found in the Orders section.
Don't forget to download our latest pricelist.
It all started about 2 decades ago when between secondary and tertiary education, I started working in a very Bohemian photographic lab in an old terrace in Darlinghurst.
The lab manager encouraged me to buy my first camera which was the starting point of my career.


text:
class CreateProducts < ActiveRecord::Migration
  def change
    create_table :products do |t|
      t.references :account
      t.integer :sequential_id
      t.timestamps
    end
  end
end


I would like all of you to go to the library (physically) this week/weekend. Your paper topic is going to be about the rise of a city or city-state during a specific period of your choice in history (see Prof Beecher's upcoming announcement this week on bCourses that will explain the research paper and state it's main question). Pick a city you want to look at and a primary source that'll help you answer the assigned question (forthcoming in his announcement). While this is due in lecture on 24th September, you should start searching through books (sift through contents pages, bibliographies and skim chapters of relevant books) to find your ideal primary source. This takes a few hours at least so don't come up with your topic the night before lecture – use the weekend to really think about the city you'd like to focus on & the kind of historical document from the time period you're looking at (memoir, narrative, biography, autobiography, newspaper report, account, pamphlet etc.,..) that you want to use to research it.
The primary source you choose should NOT be anything assigned as reading in your syllabus. It should be a document you find on your own by spending time outside of section researching the topic.
Primary Source: The Travels of Marco Polo (published circa 1300) by Rustichello de Pisa and Marco Polo.
Why? : Here write a short paragraph on how you think the source you've chosen will help you answer the question posed in the research paper prompt.
Book Two of the Travels, for example, describes China and the court of Kublai Khan at length. Going through it, I will be able to investigate the ways in which merchants and soldiers worked together to make Beijing into a thriving commercial center.
PAPER TOPIC: In formulating your paper topic you will need to identify three things: (1) a city; (2) a moment in the history of that city; and (3) an encounter that happened in your city between various people, ideas, goods, and/or states at that moment of time. Since this is a world history class, and one of our aims is to see the interconnectedness of various peoples and parts of the world, papers that focus on US cities are strongly discouraged. Ultimately, we understand that your topic will probably change, depending on what kinds of primary sources you manage to find, so you should start looking for possible primary and secondary sources as early as possible! • PRIMARY SOURCE: For your primary source you will need to find an account of your city produced by one of the city's observers in the time period that interests you. This could be a diary, memoir, collection of speeches or letters, or even a more official report. Your observer might be a native inhabitant or citizen of your chosen city like Heda Kovaly in her memoir of Prague under the Nazi and Communist governments, Under A Cruel Star: A Life in Prague, 1941–1967. Or your observer might be a foreigner. Indeed, some of the best accounts of cities in world history have been produced by travelers just passing through, like Marco Polo in Shangdu, or Bernal Diaz in Tenochtitlan, or Olaudha Equiano's brief but insightful account of the vexed relationship between Greeks and Turks in Istanbul under the Ottoman rule. However, since this is a research project you are not permitted to use any of our assigned course readings as your primary source. One of the purposes of this assignment is to teach you to use the UC Berkeley library system to conduct research. In addition to UC Berkeley's library database (http://oskicat.berkeley.edu/), another good place to go to begin looking for primary sources is at the end of each chapter in your textbook. There you will find excerpts from primary sources that you might find in the library. Your primary source should be "book-length" as defined by your GSI. Also, you should aim to find a document in printed (not digital) form from the UC Berkeley library system. Often, the most interesting primary sources on a give topic will be written in foreign languages. You are welcome to use these if you have the requisite linguistic skills, so long as you translate the passages you quote in your paper into English.
Kevin McLaughlin and Howard Eiland as translators.
in which he identifies the critical shift to the contemporary era.
rid people of the repressed "true history" that inspired the conceptual facade.
entrenched in the existence of things.


text:
Premier League takeaways - VAR drama, value for money and the need for soul-searching
Here are five takeaways from Premier League action this weekend - from Manchester City's goal drought to Liverpool's rich transfer returns.
Here's a quick look at the biggest talking points from the weekend of English football gone by. - Getty Images
PEP HAS SURPRISING PROBLEM TO SOLVE
For all the debates over Manchester City's defensive frailties in recent seasons, one thing that was taken for granted was its ability to score goals under Pep Guardiola.
City set the record for most goals in a Premier League season with 106 in 2017/18 and it followed that up with 95 goals the following campaign and 102 last season.
Suddenly though, the goals have dried up, with City managing just 10 in eight games to leave them in 13th place with a negative goal difference.
RELATED | Manchester City manager Guardiola extends contract to 2023
Guardiola has rightly pointed to the injuries that have limited strikers Sergio Aguero and Gabriel Jesus this season.
Yet it is surprising that with the resources available, he has not added a third senior out-and-out striker to his squad and that might be something he considers in January.
Liverpool boss Jurgen Klopp and forward Diogo Jota - Getty Images
JOTA A CONTENDER FOR SIGNING OF THE SEASON
There were more than a few eyebrows raised when Jurgen Klopp spent 41 million pounds ($54 million) to bring Portuguese forward Diogo Jota from Wolverhampton Wanderers to Anfield in September.
Klopp already had the strongest front three in the league in Mohamed Salah, Sadio Mane and Roberto Firmino and back-up attackers Divock Origi and Xherdan Shaqiri had found it hard to get much of a look in.
RELATED | Salah tests negative for COVID-19, to resume training, says Klopp
Yet Jota has now scored in all four of his appearances at Anfield in the league so far and has eight goals in 12 games in all competitions.
His headed goal in the 3-0 win against Leicester City on Sunday was magnificent and his all-round play has given Klopp a real headache about how to line up when Salah returns from his COVID-19 isolation.
GOAL-SHY SHEFFIELD UNITED NEED TO FIND THEIR FORM
One of the success stories of last season, Sheffield United's struggles in front of goal this term have the side rooted to the bottom of the table.
The Blades have managed a meagre four Premier League goals so far this season, following Sunday's 1-0 defeat to West Ham United.
Together with Lys Mousset, Oliver McBurnie was the club's top scorer last season with a modest six goals and his regular strike partner David McGoldrick chipped in with another four.
RELATED | West Ham's Haller heaps more misery on Sheffield United
Six of Sheffield United's defeats have been by a margin of a single goal, which indicates that a change in fortunes for any of the club's strikers could see a quick improvement in their position in the table.
Everton's Richarlison - Getty Images
RICHARLISON'S RETURN REIGNITES EVERTON
Since Brazilian forward Richarlison joined Everton in 2018, the Merseyside club has not won any of the eight Premier League matches in which the 23-year-old has not played, drawing four and losing four, including their last three games of the current season.
He sparked Everton to life on his return from a suspension in Sunday's 3-2 victory at Fulham, adding pace and power to the front line, and provided the assist for Dominic Calvert-Lewin's early opener before nearly scoring in a superb first half.
RELATED | EPL: Calvert-Lewin hits double as Everton edges past Fulham
Richarlison's movement on the left flank also allowed Lucas Digne to get more involved in the game. The French defender was a threat throughout and created two goals to take his tally of assists this season to four - more than any of his team mates.
VAR STEALS THE SHOW AGAIN AS OLIVER RESCINDS PENALTY
Technology took centre stage as Brighton hung on for a 2-1 win at Aston Villa after referee Michael Oliver overturned his own decision to award a penalty to the home side in the dying minutes, with VAR replays vindicating his U-turn.
RELATED | FIFA seeks better technology for offside, cheaper video review
Having viewed the incident on a monitor after consulting with the VAR officials, Oliver showed grit in conceding his initial verdict was wrong as Solly March got a piece of the ball before making contact with Trezeguet.
It allowed the Seagulls to celebrate their first league victory since September.


text:
*Between the Lines*. January 1995 page 3 of 3
Improvement and adjustment
When he arrived at Pmey Orchard Ice Arena last August, Khristich knew he needed to work on his shot. He wanted to improve his power and accuracy both near the net and from the outside.
"Peter (Bondra) has the type of shot where he can score from anywhere on the ice," said Khristich. "That's the type of shot I'm looking to improve. My shooting around the net is good, and in our offence, we're going to get a lot of chances inside. That's one place I wanted to improve.''
Specifically, Khristich wanted to upgrade his wrist shot. "Playing around the net as much as we do, it's important to take advantage of the chances we get," he said. "Our style is to crowd the net, get the defensemen to fire the puck inside and let us work the rebound. Getting a stronger, more accurate wrist shot will help me gain the confidence I need to take it when it's there."
Now in his fifth NHL season, Khristich feels he's regained some of that scoring touch. Tills year, Khristich passed Craig Laughlin (140), Dino Ciccarelli (112) and Ryan Walter (114) for career goals in a Washington Capitals uniform. By next season, he should pass Alan and Bob Could, moving closer to the Capitals' top 10 goal scoring list.
Khristich is not completely content with his game though. He knows he has to improve his scoring to the standards he set in 1991-92, strengthen his shot and continue to crash the net. The Capitals believe Khristich is a potential 100-point player.
With previous success comes the pressure to score consistently. "We've got a lot of guys on this team who can score goals... and they do score," said Khristich. "We're expected to score every night and we have to work hard to meet those demands if we're to continue winning." °
Prev. Page Back to Main Page


text:
Covered California Unveils Rate Hike for 2017
Tuesday, July 19, 2016 | Sacramento, CA
People enrolled in insurance through Covered California can expect an average rate increase of 13.2 percent in 2017.
Over the last two years, the rate increase has been about four percent.
The rate hike is the result of rising health care costs, pent up demand and the end of a funding mechanism in the Affordable Care Act known as reinsurance, which moderates rate increases, according to Peter Lee, executive director of Covered California.
"Health insurance premiums are a reflection of the underlying costs of delivering health care, and in particular we've seen specialty drug costs rising dramatically at a far higher rate than other health care costs," he says.
The rate increase also comes as a federal program designed to moderate rate increases in the first three years of the Affordable Care Act ends.
Lee says the one time adjustment will add four to seven percent to premiums in 2017.
But he also says consumers may see a smaller increase or pay less for insurance if they switch to a new plan.
"Seventy-eight percent of consumers can, by shopping, find the lowest priced plan of the same benefit level see increases of no more than 5 percent," he says.
covered californiaaffordable care act