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Euangelion – Healing & Beneficial Message
Trust the Torah or Believe the Gospel?
The author of the letter to the Galatians began his landscape-altering treatise by changing his name and then boldly announcing...
"Paulos (Paulos – of Latin origin, meaning lowly and little), an apostle (apostolos – a messenger who is set forth, a prepared delegate who is dispatched; from stello, one who is set, placed, and prepared, and apo, to be separate), not (ouk) from (apo – separating) men (anthropon), not even (oude) by the means of (dia – through, by, or on behalf of) man (anthropou), but to the contrary (alla – certainly and emphatically) on behalf of (dia – through, by, and by means of) Iesou Christou (ΙΝΥ ΧΡΥ – Divine Placeholders for Yahowsha' and Ma'aseyah, albeit in the wrong order and devoid of the definite article) and (kai) God (ΘΥ – Divine Placeholder for 'elohym and thus Yahowah), Father (ΠΡΑ – Divine Placeholder for 'ab – father) of the (tou) one having roused and awakened (egeiromai – having caused to stand, raising; from agora – to assemble people for a public debate, to vote, or to conduct business with) Him (autos) out of (ek – from) a lifeless corpse (nekros – death, a useless, futile, and vain carcass, an ineffective, powerless, and deceased cadaver, a dead body having breathed its last breath; from nekus – a corpse, carcass, or cadaver)." (Galatians 1:1LEB)
It is interesting, indeed telling, that this man born Sha'uwl would choose to rename himself, disgorging his Hebrew heritage in the process. The language of God's revelation was rejected to select a Latin nom de plume. Sha'uwl, now Paulos, was thereby estranging himself from Yahowah's testimony while reflecting his allegiance to Rome – to mankind's most powerful kingdom. There was no place on earth more overtly religious, more aggressively political, more aggressively militaristic, or more wealth driven than Rome. At this moment, no other nation was as morally corrupt or ruthlessly oppressive. This change in identity alone should have been sufficient to motivate readers to "sha'uwl – question him."
This opening line affirms that Paulos, as he now chose to be known, wanted his audience to believe that he was "an Apostle," and thus was on the same footing with Yahowsha's Disciples. He said that he had been "apostolos – prepared and placed as a delegate and messenger" of "Iesou Christou."
It is interesting, of course, that the Ma'aseyah Yahowsha' said no such thing. The title of "Apostle" was not given to Sha'uwl / Paulos by Yahowah, either. In fact, rather than speaking for God, God said that Sha'uwl / Paulos spoke presumptuously and deceitfully.
Paulos's claim that his message was unrelated to any man or men is untrue. He, by his own admission, was trained to be a rabbi. And this, like every letter Paulos's wrote, reads like the Talmud, which is a collection of rabbinical arguments regarding the Torah.
It should also be noted that even if he had correctly written "the Ma'aseyah Yahowsha', in reality the corporeal manifestation of God didn't speak for Himself. He spoke for Yahowah. So not only does Paulos have His name and title reversed, He has upended Yahowsha's relationship with Yahowah. And this is no "paulos – small" mistake. Yahowsha' did not convey His own message. His words were not His own. According to Yahowah, Yahowsha' is His mouth, the living embodiment of His Word. Yahowsha' came in Yahowah's name to communicate and affirm Yahowah's message. So to invert Yahowsha's relationship with Yahowah in this way is to circumvent His purpose. But more on all of this, including the Divine Placeholders, in a moment.
God did not die. God cannot die. Yahowsha' did not fall asleep. And with absolute certainty we know that Yahowsha's corpse was not resurrected. So all of this is a lie in that it is wholly inconsistent with Yahowah's teaching and prophecy on the subject.
Let me explain. Yahowsha's represented the perfect Passover Lamb. Moments before His physical body was sacrificed on our behalf as the Pesach lamb, Yahowah's Spirit left Him. That is one of the reasons He cried out "My God, My God, why have you forsaken Me?" The other reason, of course, was to direct our attention to the 22nd Psalm so that we might understand what was occurring. Rather than dying, Yahowsha's soul descended into She'owl, the place of separation from God, on the Miqra' of Matsah, or Unleavened Bread, to remove the fungus of sin from our souls. It was the most horrid experience imaginable, and thus hardly a snooze.
At this time His corpse was incinerated, ceasing to exist in harmony with the Towrah's instructions regarding the Passover lamb. Then on the Miqra' of Bikuwrym, known as FirstFruits, Yahowsha's soul was reunited with Yahowah's Spirit becoming the first-born of the Covenant, thereby fulfilling the Towrah's promise to adopt us. Further, as evidence that His corpse was not awakened, raised, reanimated, or resurrected, the only common denominator amongst the three eyewitness accounts that same day was that no one recognized Him. Moreover, if He arose from a corpse He would have been disqualified as the Passover Lamb, because according to the Torah (Shemowth / Names / Exodus 12:10LEB), the remainder of the lamb's body had to be incinerated that evening.
So in his opening statement Paul got everything wrong: his name, his title, his status, his sponsor, Yahowsha's title and name, as well as the relationship between Yahowah and Yahowsha', all while promoting the myth that God died, fell asleep on the job, and was bodily resurrected from a corpse. It was not an auspicious beginning.
Whether or not each of the acquisitions that I've laid before you all prove to be valid will be determined in due time, as that is the entire purpose of this book. But it is especially telling to note that Sha'uwl didn't say, at least in his opening line, that he was speaking for "God, the Father." That subtlety is lost on most Christians who have replaced Yahowah with their "Lord Jesus Christ," in effect focusing on the implement as opposed to the One wielding it.
This issue isn't insignificant. While Yahowsha' came from Yahowah, they are not equivalent. Yahowsha' cannot equal Yahowah because Yahowsha', by His own admission, and by necessity, is the diminished manifestation of Yahowah. All of God cannot fit into a human form, and the undiminished presence of God would consume our planet. This concept was affirmed by Yahowsha' when He acknowledged: "The Father is greater than I am." (Yahowchanan / Yahowah is Merciful / John 14:28LEB)
This concept is also affirmed by Einstein's famous equation E=mc2. Since Yahowah is Spirit and describes Himself as Light, He is energy. Yahowsha' as a man was corporeal, and thus matter. Einstein's formula reveals that energy and matter are exactly the same thing, but they are not equivalent. He proved that matter is a substantially diminished form of energy.
If the human manifestation of God was equal to God, what's known as the "Lord's" prayer would become nonsensical, as it would have Yahowsha' saying: "Pray to Me who is in heaven, set apart is My name, My kingdom come, My will be done…" So, now with the Son having returned to the Father, it's curious that Paul saw himself representing the representative.
The express purpose of this introduction from Sha'uwl's perspective was conveyed by the unification of the first two words, the amalgamation of his new name and the title "Apostle." It is a distinction he bequeathed upon himself because Yahowsha's Disciples refused to convey it to him. For Paulos, it was essential that he be seen as Yahowsha's Apostle, even though it was a title he did not earn and was never given.
The Greek word that we transliterate "Apostle," apostolos, when used correctly is extraordinarily important. It means "to be set apart, prepared, and equipped." While Paulos was a misguided soul, even today far too many individuals go off as witnesses without first studying the Torah and Prophets. As a result, those who are inadequately and improperly enlightened all too often do more harm than good.
By changing his name and then misappropriating the title, the opening line of Sha'uwl's first letter became inaccurate in multiple ways. Those who knew Yahowah, and thus Yahowsha', recognized that Sha'uwl was not an Apostle, and that there would never be a Roman in this role. Every one of Yahowah's prophets was a direct descendent of Abraham who were introduced to us using their Hebrew names. Further, Sha'uwl did not walk in Yahowsha's footsteps, nor personally witness His fulfillment of Passover, Unleavened Bread, FirstFruits, or Seven Sabbaths. He was not there in person in the upper room when the Set-Apart Spirit descended upon those Yahowsha' had Called Out on the Miqra' of Shabuwa.
There were twelve Apostles by this definition, all chosen by Yahowsha'. All twelve lived with Him and witnessed His every word and deed. And that is why He referred to them as "disciples," meaning "those who learn." But from this introduction, as well as from the introductions Paulos wrote to the Corinthians, Romans, Colossians, and Ephesians, we know that Sha'uwl coveted the title the actual Apostles were unwilling to give him. And yet so all-consuming was his craving to be seen as important and credible, he arrogantly and presumptuously overstepped his bounds. He knew that every word of this was a lie – one he would repeat many times.
Additionally, one of the reasons we know that Paulos intended to convey "Apostle" as a title, rather than use apostolos as a descriptive term, is that in his letters to Rome and Corinth, he writes "Paulos, called an Apostle." The men and women he fooled called him by the title he craved.
In that Paul claimed to speak in the title and name of the Ma'aseyah Yahowsha', even though he reversed them, making it seem like Iesou's last name was Christou, we are compelled to consider his statements in light of the Dabarym / Words / Deuteronomy 13 and 18 tests established by God to evaluate the consequence of such assertions. So while we will delve into both in the third and twelfth chapters of this book, suffice it to say for now, in the first of these criterion Yahowah reveals that the best way to know who isn't speaking for Him is to know what He has said. Yahowah wants us to closely examine and carefully consider every word of His Towrah. He says that knowing and understanding that His Towrah is a source of instruction comes first. Acting upon His guidance and engaging in His Covenant Relationship is next. Then He says that no one has been or will be authorized to add to or subtract from His Towrah. So if we witness the Towrah's role in our lives being diminished by someone or if we find a writer adding something new, like a new covenant, we should be careful because such a person isn't speaking for God.
In Dabarym 13, Yahowah reveals that if the prophet stands up and establishes himself, as Paulos has done, he is a false prophet. If he claims to have performed miracles, as Paulos will do, he is a false prophet. If he encourages his audience to go after other gods by other names, like the Roman Gratia or Greek Charis, whom Paulos sponsored, he is a false prophet. If he promotes religious worship, which has become the result of Paulos's letters, he is a false prophet. If his writings don't affirm our love of Yahowah, recognizing that Paulos calls Yahowah incompetent, impotent, and worse, he is a false prophet. If he directs us to disregard the terms and conditions of the Covenant or the Path Yahowah has provided for our salvation, he is a false prophet. And of such prophets, God says that they are in opposition to Him, both ruinous and deadly, so we should completely remove their disagreeable, displeasing, and evil corruptions from our midst.
Then in Dabarym 18, Yahowah delineated the six signs of a false prophet: they speak in His name, they are arrogant, overstepping their bounds, their words are inconsistent with the Torah's instructions, they recite the names of foreign gods, their historical presentations are inaccurate, and their prophetic promises fail to materialize. All of these concerns scream "Paulos" as well.
In his opening salvo, Sha'uwl says that he did not represent any man or any human institution, and that would of course include the ekklesia, the Greek term most similar to the Hebrew Miqra'ey – Called-out Assembly. And that's a bit of a problem because the Miqra'ey provide the lone path to Yahowah, and Yahowsha' established the ekklesia. And that would make Sha'uwl a freelance operator and an independent contractor. Moreover, Paulos will contradict himself and refer to the ekklesia as his own.
The flip side of this admission is problematic. If Sha'uwl didn't write on behalf of what he learned from men in Rabbinical school, then his ubiquitous references to the "nomos" must denote the Torah as opposed to Rabbinical Law. This being the case, the principle methodology used by those who are Torah observant to reconcile Paul's epistles with Yahowah's Word was torn asunder by the wannabe "Apostle's" opening statement. The facts are evident and undeniable. There is no getting around the realization that the "nomos" is an object of scorn and ridicule in this epistle. And at no time does Sha'uwl associate the "nomos" with Rabbinical Law, by citing Talmudic sources. Not once – ever. To the contrary, his examples and citations are all from the Torah, clearly identifying the document he is assailing.
Also convicting, if Paulos was speaking for Yahowsha', why didn't he quote Him? If he was Yahowah's messenger, why is Yahowah's Word discounted and never cited accurately? Why, if Paulos was speaking for God, is his most repeated line, "But I Paulos say...." If Sha'uwl was Yahowsha's or Yahowah's apostle, why do his letters contradict God?
Sha'uwl / Paulos / Paul proved that he was out of touch with the truth, and therefore with Yahowah and Yahowsha', by his insistence that the Torah is a set of binding laws and strict rules. This was the position held by the religious rulers of the day—the Pharisees—whom Yahowsha' spent a good deal of His time refuting and rebuking. So whether he was referring to the Oral Laws of the rabbis or to the Torah, itself, his conclusions were all wrong – especially since he has told us that he isn't speaking based upon what he learned while training to be a rabbi.
Based upon his opening stanza, Paul has positioned himself as an authority on God, as someone who spoke for God, but not ostensibly as the founder of a religion—albeit that is what he has become. His greeting displays neither religious qualifications nor an overt religious agenda. In fact, Sha'uwl only used the word religion twice, and both times it was to condemn the institution. That is a sobering thought if you are a "Christian."
Paul would, however, contradict himself and establish all of the trappings for a new religion, replete with a paid and empowered clergy and a plethora of personal edicts – all of which he said had to be obeyed. And he perverted Scripture to make his assertions appear both reasonable and divine. (Read 1 Timothy 5:17-18, 1 Corinthians 9:1-11, and then 16:1-3 for evidence of this.)
I am aware that Christians have been led to believe that "Jesus Christ was the founder of the religion of Christianity," and that "Paul spoke for Him," but those conclusions aren't supportable. The institution of Christianity is founded on Paul's writings, not Yahowsha's words or deeds. After all, Yahowsha' was Torah observant. Every minute aspect of His life and His teachings were derived from and inspired by the Torah. Therefore, to follow Him, the devotee would have to become Torah observant. And in so doing, he or she would cease to be a Christian.
To his credit, or shame, Sha'uwl was telling the truth up to a point. He wasn't inspired by men. In his second letter to the Corinthians, as we have already read, he claimed to be demon-possessed, guided and controlled by one of Satan's messengers.
But that is not to say that everything Paulos wrote was inaccurate. He correctly referred to God as the Father. But this statement of fact in a sea of lies only serves to make his deceptions appear credible. Far too many people have been beguiled into believing that everything Satan says is a lie. They even believe that in a satanic religion, Satan is worshiped as himself. But this is not how he or his associates deceive and this is not what he wants. Satan usurps Yahowah's credibility to fool the unsuspecting to worship him, not as the Adversary, but as if he was God. Satan wants to be known by the title Yahowah gave him: "Lord." It illicits bowing, control, servitude, ownership, and worship.
Our Heavenly Father is the one who enabled Yahowsha' to fulfill Bikuwrym by reuniting Yahowsha's soul with His Spirit. And while it may not mean much to many, since nekros is based upon nekus, meaning "corpse," the end of the verse actually reads as I have rendered it: "and God, Father of the one having roused and awakened, having caused to stand, raising Him out of being a lifeless corpse (nekros – death, a useless, futile, and vain carcass, an ineffective, powerless, and deceased cadaver, a dead body having breathed its last breath)." So while "raising Him from the dead" sounds familiar to Christian ears, only Yahowsha's physical body suffered the indignity of death, not His soul, nor His Spirit. Further, He was not asleep and His corpse did not rise.
This isn't a small technical point. Passover is the lone means to eternal life. Unleavened Bread alone perfects us. FirstFruits is the only way to be adopted into our Heavenly Father's Covenant family. If Yahowsha' didn't enable these promises perfectly, if He slept on the job, if He was ineffective, then we all die estranged from God.
And while Passover is essential, Unleavened Bread is vastly more important. That is why suggesting that nothing happened on Matsah, and that Yahowsha' slept though the Shabat, completely negates Yahowah's plan of salvation.
Moreover, FirstFruits is symbolic of our souls being reborn Spiritually into our Heavenly Father's Family. And as I've previously mentioned, the Torah says the following regarding the body of the Passover Lamb: "And do not leave it until morning, and what remains of it before morning, you are to burn with fire." (Shemowth / Names / Exodus 12:10)
Moving on to the deployment of the Divine Placeholders, they are often overlooked. Not one Christian in a million knows of their existence. And yet four of the most common names and titles for God were used in this greeting. The ΙΝΥ, ΧΡΥ, ΘΥ, and ΠΡΑ represent: "Yahowsha'" meaning "Yahowah Saves," "Ma'aseyah" conveying the "Work of Yahowah," "'elohym" the "Almighty," and Yahowah's favorite title, "'ab" which means "Father," based upon the first word comprised of the first two letters in the Hebrew lexicon and alphabet.
Examples of placeholders not used in this particular statement, but ubiquitous throughout the rest of the Greek texts, and universally found in every first-, second-, third-, and early fourth-century manuscript, describe the "Ruwach – Spirit," the "'Edon – Upright One," who is the "Upright Pillar," as well as "Mother" and "Son," when used in reference to God.
While codices dating to the first three centuries differ considerably among themselves, and differ substantially from those composed after the influence of General Constantine, the use of Divine Placeholders is the lone exception to scribal variation among the early manuscripts. These symbols for God's name and titles are universally found on every page of every extant codex written within 300 years of Yahowsha's mission, and without exception. But, nonetheless, they are universally ignored by Christian translators, writers, and preachers. By including them here in the text, as all of the Disciples themselves did, it is incumbent upon us to expose and condemn 1,700 years of religious tampering and corruption.
The very fact that these placeholders are found on all of the more than one-hundred manuscripts unearthed prior to the mid fourth-century tells us that it wasn't a regional or scribal choice. Instead, they convey something so profoundly important that they were purposefully inscribed throughout the original autographs—in the texts penned by the authors of these Greek texts. The same technique was used in the Septuagint, first penned hundreds of years before any of these documents were written.
And so while these manuscripts all differ from one another with regard to their wording, the only constant is the one thing every translator has ignored. There isn't even a footnote in any of our English translations indicating that these Divine Placeholders were universally depicted in all of the oldest manuscripts, including the codices, Sinaiticus and Vaticanus. As a result, Christians do not know that these symbols existed, much less that they were later replaced by translators substituting the very names and titles which would have been written out by the original authors had they been intended. (For those interested in a comprehensive presentation and analysis of the use and significance of the Divine Placeholders, study the "His Name" Volume of An Introduction to God (www.IntroToGod.org).)
Kappa Sigma and Kappa Upsilon, in capital letters with a line over them, were used to convey Yahowah's name and Yahowsha's "Upright One" title, even though every English bible replaces these symbols with "the Lord," which according to God, is Satan's title. The fact Kappa Sigma conveys "Yahowah," the preponderance of the time it is used, is something I discovered when translating Greek quotations of Hebrew passages cited by Yahowsha' and His Disciples.
This obvious conclusion has been reaffirmed recently by the publication of early Septuagint manuscripts. In them we find a transition from writing Yahowah's name in paleo-Hebrew in the midst of the Greek text throughout the first and second centuries, to using the symbolism of Kappa Sigma to represent Yahowah's name beginning in the third-century. So, we now know for certain, what seemed perfectly obvious before: the Divine Placeholders ΚΣ and ΚΥ were used to designate Yahowah's name in a language whose alphabet could not replicate its pronunciation.
Also, by finding "Yahowah" written in paleo-Hebrew in the oldest Greek translations of the Hebrew Scriptures, especially in those dating to the first and second centuries BCE and into the first two centuries CE, we have an interesting affirmation that my initial rationale regarding the Divine Placeholders was accurate. Yahowah's name can't be accurately transliterated using the Greek alphabet, so to avoid a mispronunciation, the Hebrew alphabet was used. Then after Hebrew became less familiar, due in large part to the Romans murdering, enslaving, and exiling most Jews, Greek symbolism was substituted.
Moving on, the placeholders Iota Epsilon (ΙΗ), Iota Epsilon Nu (ΙΗΝ), Iota Sigma (ΙΣ), Iota Epsilon Sigma (ΙΗΣ), Iota Upsilon (ΙΥ), and Iota Nu (ΙΝ) were used to convey Yahowsha's name every time it is found in the Greek manuscripts. And that means that there is absolutely no basis whatsoever for the 17th-century corruption written as "Jesus." Beyond the fact that there was no "J" sound or letter in English prior to the 17th century, and never in the Hebrew, Greek, Aramaic, or Latin languages, "Jesus" isn't an accurate transliteration of Iesou, Iesous, or Iesoun—which were conceived as a result of Greek gender and grammar rules. But most importantly, none of these names was ever written in the original Greek texts—not once, not ever. It is therefore inappropriate to transliterate something (to reproduce the pronunciation in the alphabet of a different language) which isn't actually present. So the name "Jesus" is a colossal fraud purposely promoted by religious leaders desirous of separating Yahowsha' from Yahowah.
The title "Ma'aseyah" was represented by Chi Rho (ΧΡ), Chi Rho Sigma (ΧΡΣ), Chi Sigma (ΧΣ), Chi Upsilon (ΧΥ), Chi Rho Upsilon (ΧΡΥ), Chi Omega (ΧΩ), Chi Rho Omega (ΧΡΩ), and Chi Nu (ΧΝ). More on these Divine Placeholders in a moment.
The Hebrew 'el and 'elohym, meaning "Almighty," but most often translated "God," were conveyed using the placeholders Theta Sigma (ΘΣ), Theta Upsilon (ΘΥ), Theta Omega (ΘΩ), and Theta Nu (ΘΝ). And while God's name and title are not interchangeable, there are times when these placeholders represent "Yahowah" instead of His title, "God."
Ruwach is the feminine Hebrew noun for "Spirit." Without exception, the Set-Apart Spirit's title throughout the Greek historical and eyewitness writings was conveyed using the placeholders Pi Nu Alpha (ΠΝΑ), Pi Nu Sigma (ΠΝΣ), and Pi Nu Iota (ΠΝΙ). Just as Yahowah is our Heavenly Father, the Ruwach Qodesh is our Spiritual Mother.
In addition to these two names and three titles, the noun and verb forms of "upright pole," and "to affix to an upright pillar," were rendered Sigma Rho Omega Sigma and Sigma Rho Omega followed by Mu Alpha Iota to indicate the verb—both with a line over them to signify divinity. Making sure that we wouldn't miss the Divine connection between the "upright pole" and the "Upright One" (the 'edon of the Torah), stauros was never written out in the Greek text. But this connection between God and the Doorway to salvation was lost when the Roman Catholic Church ignored the placeholder and then changed the reference to suggest that it signified a pagan "cross." And this is indicting, because it means that the Church ignored what was actually written and then deliberately and knowingly changed the meaning of what had been conveyed.
The cross was a common religious symbol used throughout antiquity in Babylon, Egypt, Greece, and Rome to signify the intersection of the constellation Taurus (the Bull which represented their god) with the sun during the Vernal Equinox. The closest "Sun"-day to this event was called Easter by these pagans who believed that the Sun impregnated Mother Earth on this day, giving birth nine months later on the Winter Solstice (then December 25th) to the Son of the Sun. Solar worship, known as Sol Ivictus (the Unconquerable Son) was thereby incorporated into Constantine's new religion – where it remains to this day. This process began with his vision of a flaming cross superimposed on the sun, which was his god, along with the edict: "Under this sign conquer."
Beyond these seven universal placeholders, we find Father, when used in reference to our Heavenly Father, Mother, when used in reference to our Spiritual Mother, and Son, when designating Yahowsha', rendered in the same format in most of the earliest manuscripts. And what I find especially affirming about this is that the title "Mother" was designated by a Divine Placeholder in the Codex Sinaiticus when Yahowsha' discussed the real meaning of the Second of Seven Instructions He etched on the Second of Two Tablets.
Now, returning to "Christ," and the improper title's appearance in English translations of the Galatians 1:1 passage, it turns out that the over-scored Greek symbols Chi Rho (ΧΡ), Chi Rho Sigma (ΧΡΣ), Chi Sigma (ΧΣ), Chi Upsilon (ΧΥ), Chi Rho Upsilon (ΧΡΥ), Chi Omega (ΧΩ), Chi Rho Omega (ΧΡΩ), and Chi Nu (ΧΝ), weren't based upon Christos, Christou, Christo, or Christon, but instead upon Chrestus—an entirely different word.
Christos means "drugged." As proof, the one time it was actually written out in the Greek text, it was used to say that the Laodicean assembly applied a man-made drug, an ointment in this case, to their eyes. Chrestus on the other hand means "useful implement," and "upright servant," as well as "merciful one," and it was used to "depict the good and beneficial work of a moral servant." This is quite similar to the implications of Ma'aseyah, which is the Implement Doing the Work of Yahowah. As such, it is useful for you to know that "ha mashyach – the Mashiach" was never written as a title. Daniel used mashyach as an adjective to convey the realization that Yahowah's messenger would "be prepared and set apart to serve" as a messenger. Further, as a name, "Ma'aseyah," was written over twenty times in the Hebrew Scriptures, telling us that Yahowsha' would be the "Implement Doing the Work of Yahowah."
In this regard, it is not likely that Yahowah would miss this opportunity to associate His Work with His name. Likewise, it is unlikely that Rabbis, who are adverse to Yahowah's name and authority, would miss an opportunity to substitute an errant title, especially one without Yahowah's name, thereby disassociating their Mashyach from Yahowah's Ma'aseyah. Therefore, as a result of this evidence I'm not advocating the use of "Chrestus," but instead "Ma'aseyah—Implement Doing the Work of Yahowah." Chrestus is nothing more than an affirmation of this important symbolism.
The realization that Yahowsha's Disciples selected Chrestus, not Christos, as the closest Greek allegory to Ma'aseyah, can't be distinguished from the first, second, third, or early fourth-century Greek placeholders for Ma'aseyah, because Chi Rho, Chi Rho Sigma, and Chi Sigma, represent both words equally well. But, that isn't to say that there isn't a textual affirmation for Chrestus; there is. In all three depictions of the epithet used to depict the first followers of The Way, in Acts 11:26, 26:28, and in 1 Shim'own (Peter) 4:16, the Codex Sinaiticus reveals that Crestuaneos was penned initially, not Christianous. The same is true with the Codex Vaticanus. Then, after Constantine in the 4th century, Crestuaneos, meaning "useful tools and upright servants," was replaced by Christianous, transliterated as "Christian" today, but literally meaning "those who are drugged." If you are a Christian reading this, please take the time to not only verify the accuracy of this realization, but also to consider its implications.
But there is more. The Nestle-Aland 27th Edition Greek New Testament reveals that Chrestus (χρηστὸς) was scribed in 1 Shim'own (Peter) 2:3, not Christos. Their references for this include Papyrus 72 and the Codex Sinaiticus, the oldest extant witnesses of Peter's (actually of Shim'own Kephas') letter.
In 1 Shim'own, which was attested by both ancient manuscripts, Yahowsha's Disciple tells us: "As a newborn child, true to our real nature (logikos – be genuine, reasonable, rational, and sensible), earnestly desire and lovingly pursue (epipotheo – long for and crave, showing great affection while yearning for) the pure and unadulterated (adolos – that which is completely devoid of dishonest intent, deceit, or deception) milk in order to grow in respect to salvation, since we have experienced (geuomai – partaken and tasted, have been nourished by and perceived) Yahowah (ΚΣ) as the Useful Implement and Upright Servant (Chrestus – the Upright One who is a superior, merciful, gracious, kind, and good tool)." (1 Shim'own / He Listens / Peter 2:2-3)
With the realization that we find Chrestus written in the Codex Sinaiticus, and the placeholder ΧΡΣ written in P72 in the same place in this passage, we have an early and irrefutable affirmation that the Divine Placeholder representing the title "Ma'aseyah" was based upon the Greek Chrestus.
The related Greek term, chrestos, means: "kind," "good," "useful," "benevolent," "virtuous," and "moral," as in the sense of "being upright." Words directly related to chrestos and chrestus speak of "integrity" in the sense of being trustworthy and reliable, "receiving the benefit of a payment," as in providing recompense and restitution, of "fulfilling one's duty," as in being a loyal servant, "doing what is beneficial" in the sense of healing us, "transacting business," as in fulfilling one's mission, "providing a Divine message and response," in the sense of being the Word made flesh and Savior, "being fit for use," as in being Yahowah's Implement, and "conveying a beneficial and trustworthy message which produces a good result," which is synonymous with "euangelizo—which is to convey the healing and beneficial message" of Yahowah.
Writing about the great fire of Rome circa 64 CE, the revered Roman historian Tacitus (the classical world's most authoritative voice regarding this time and place) in Annals 15.44.2-8, wrote: "All human efforts…and propitiations of the gods, did not banish the sinister belief that the fire was the result of an order [from Nero]. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Chrestuaneos by the populous. Chrestus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilate."
Also, the Roman historian Suetonius (69 to 122 CE) makes reference to Chrestus in his Lives of the Twelve Caesars. A statement in Divus Claudius 25 reads: "He expelled from Rome the Iudaeos / Yahuwdym constantly making disturbances at the instigation of Chrestus." And then in summary, he wrote: "Since the Iudaeos constantly made disturbances at the instigation of Chrestus, he expelled them from Rome." This event is dated by Suetonius to 49 CE. The historian also wrote in Nero 16: "Nero issued a public order calling for the punishment of Chrestuaneos in the year of the Great Fire of Rome due to the superstition associated with Chrestus."
These two highly credible secular sources, in addition to Pliny, who used the same spelling, provide additional and convincing evidence in favor of Chrestus over Christos, of "the Useful and Merciful Servant," over "the Drugged One," and Chrestuaneos over Christianios, "those who are useful and merciful servants," over "those who are drugged."
The placeholders are errantly called "nomina sacra" by theologians, which is Latin for "sacred names." This moniker is wrong on three accounts. First, only two of the ten placeholders designate a name, while seven convey titles. One represents a thing, in this case the "Upright Pole," and the other speaks of how the Upright Pillar became the Doorway to Haven.
Second, there is nothing "sacred" in Scripture, only individuals and things which are set apart. The human term "sacred" is religious (meaning "devoted to the worship of a deity in a religious service and worthy of religious veneration"), while the divine designation "set apart" is relational. It explains the association between Yahowah and the Set-Apart Spirit, for example.
Third, the Greek text is already a translation of Aramaic and Hebrew conversations, as well as Hebrew Scriptural citations. Therefore, adding the Latin nomina sacra designation is another step in the wrong direction.
Christian scholars use the same hypocritical sleight of hand to explain the universal presence of the placeholders in the Greek texts that Rabbis have deployed to justify their removal of Yahowah's and Yahowsha's name from the Torah, Prophets, and Psalms. They suggest that the "names were considered too sacred to write." But if that were true, if the Disciples thought that these ten names and titles were "too sacred to write," then why are they written today? If it was wrong then, it cannot be right now.


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Another of Ironware's stylistically unique forged-iron pedestal tables, the Milo Accent Table's edgy design exhibits the shape of lasting popularity. The added detail of leather strapping around its finely hammered tripod stand and leather-covered top illustrates the diverse talents of our artisans in the Nashville finishing studio. Its minimal footprint makes this a perfect choice for narrow spaces between pieces of furniture where size is a challenge. Shown here in Traditional Brown finish with Mahogany leather, the Milo Accent Table is available in all of our fine finishes and optional shades of leather.


Lowepro's number one selling collection, the ProTactic, has been redesigned for better gear access and protection.
For years I used the first generation ProTactic and it was probably the first camera backpack I owned that was not only comfortable to wear for long periods of time, but exceedingly functional too. Now, Lowepro has made updates to the ProTactic bags and they look even better.
There are two sizes for the new backpacks. The ProTactic BP450 AW II is the larger one and can fit 15-inch laptops, whereas the slightly smaller BP350 AW II will fit up to a 13-inch laptop. Camera gear wise, the main difference is that the 350 II holds a pro camera with 24-70mm attached and the 450 II can do a pro camera with 70-200mm attached. Both will host eight additional lenses or flashes and an extra pro body. If that's not enough space, the ProTactic series has a range of SlipLock modular accessories to a attach to the outside of the backpack.
As an all-weather "AW" backpack, a built-in rain cover comes standard.
There are four access points in the new version; the top, sides, and rear. People have specific preferences for these things and I think this adaptive design will cater to all of them. The top access is good for people who primarily use one camera and lens, the side access is for people who can't set down the bag to be grabbing gear, and the rear access is for people who like to see all their gear to decide how to approach their shooting environment.
The Lowepro ProTactic BP450 AW II is priced at $269.95 and the ProTactic BP350 AW II is $219.95. Both are available to order now.
I have the Protactic 450 AW, and I love it. It's such a good bag. I like that they made the top of the second version more rectangular rather than round. Seems like it will be easier to open it, and the opening might be bigger too (quickly putting my camera with a 70-200 lens in the top requires a bit of wiggling around). I'll stick with my current bag, but it's nice to see a second version if I ever have to replace it.
It unfortunately still has horribly designed fasteners/connectors that are used to attach a tripod or other equipment to the backpack, and I managed to lose all but 1 of them on a single European trip. Does anyone know how I can acquire replacements? I've e-mailed customer service at LowePro and... nothing.
Just search on Amazon "molle attachments or straps" those loops are pretty standard.
Ah that's pretty cool, thanks.
I E-Mailed LowePro Support Europe, which was handled by a 3rd party actually, and they sent me all attachments included in the original bag free of charge.
Y'all are some helpful sonsaguns. Thanks!
Edit: On a more serious note, i don't particularly like the re-design of the top and the outside pockets. It looks worse and it also looks like it will be harder to attach a tripod to the side. The design of the pack was a big plus for more, now it looks as bulky as any other camera pack.
But as said before it might be easier to open.
I do like the look of the new Hip Belt, it looks like it could actually be used as such. It's a bit wider and longer. On my 350AW it's not that useful. But it also looks as if they made the Hip Pockets smaller, which i don't like.
The padding looks new designed, but not thicker or more comfortable, which i felt was the Achilles heel of the pack.
And one word to the laptop compartment. It doesn't actually hold a "laptop", it hold as MacBook or some sort of ultrabook. A traditional Laptop like the Lenovo ThinkPad i use to work does not fit due to the battery. The compartment is just so slim.
Yeah, I never used the "laptop" compartment for a laptop. My Tornado F5 would never fit in in, neither would my Thinkpad W530. But it makes for a decent place to keep filters and some papers.
What's so uncomfortable with the padding? I went on multi-day mountain hikes with mine (yes, I went very minimalist and I was cold and hungry, but I didn't die), and the padding wasn't an issue. The one thing that I could feel more, tho, was due to the depth of the bag, a lot of the weight ended up further away from my back, which made me lean slightly more forward.
Kinda glad I bought the prior version recently- it was over $100 cheaper than the new release!
I have the F-Stop Gear Tilopa https://fstopgear.com/products/packs/tilopa...and love it.
I have yet to see a photo backpack where the waist belt is more than ornamental.
F-Stop Gear bags have a usable waist belt. Every Lowepro bag I have used had awful belts.
I have an f-stop bag, but it is an old one. Have they added a frame recently? Without a frame, there's no means to channel weight to the hips.
Are the minor updates worth the $100 jump in price?
I am wondering IF the author has used it in real life.
It is a good marketing article. It is the worst bag I ever had.
The bag is not designed with travelling in mind. Zippers on the back of the bag can only be opened safely when the bag is placed horizontally on some surface. Any attempt to open the zipper when the bag is held in hands has a risk of having all contents fall out of the bag, as two parts of the bag just fall apart.
The zippers are too rigid, making it very uncomfortable to open the bag.
The zippers broke 3 month after I had the bag. Contacted the manufacturer, no reply.
The rain cover is placed in the lower pocket. This does not allow the bag to stand straight, it keeps falling down risking your equipment to be broken.
Small side pockets are too small, and practically useless. Yes, it is possible to access a camera or lens from a side pocket, but in order to do it, you have to pull the bag from behind the back to the front. It is a big bag, and doing it was not comfortable, can damage your muscles, and too time consuming.
I stopped using the bag after two weeks as the way it is designed does not make it the most practical or comfortable bag to use or travel with. I only used it as a storage to take my things from one location to another. But...if the bag can only be used as a storage, it should not cost so much.
The only thing I liked is durability, but if the bag is designed in such a way that risks your equipment to be broken, I would not consider using it again.
I have the 450 AW and I've taken it on several overseas trips for shooting. It's big enough that you're tempted to put lots of gear in it, but the straps aren't designed well enough to take all that weight. For its capacity, the straps should be thicker and padded better. The inside of the pack is OK and it's good for shorter trips, but I think I'd rather have the 350 instead.
Currently, the old model is selling for $90 less.


"From the author of Rust & Stardust comes this heartbreaking story, inspired by true events, of how far one mother must go to protect her daughter.
Dover, Massachusetts, 1969. Ginny Richardson's heart was torn open when her baby girl, Lucy, born with Down Syndrome, was taken from her. Under pressure from his powerful family, her husband, Ab, sent Lucy away to Willowridge, a special school for the "feeble-minded." Ab tried to convince Ginny it was for the best. That they should grieve for their daughter as though she were dead. That they should try to move on.
But two years later, when Ginny's best friend, Marsha, shows her a series of articles exposing Willowridge as a hell-on-earth–its squalid hallways filled with neglected children–she knows she can't leave her daughter there. With Ginny's six-year-old son in tow, Ginny and Marsha drive to the school to see Lucy for themselves. What they find sets their course on a heart-racing journey across state lines—turning Ginny into a fugitive.
Wow! After reading a few books that were just "okay" I was feeling like I was in a little bit of a reading rut during these last few weeks. I started Keeping Lucy with high hopes and it was everything I hoped it would be. It was my first book by T. Greenwood and certainly won't be my last.
I was immediately drawn into this story and the characters. Greenwood's storytelling was wonderful and her attention to detail made me easily picture the scenes and the amazingly well-developed characters that were based in the 1960s and early 1970s. I have been wanting to read a book that just captivated me and this one did from the start.
I felt emotionally connected to the characters and was rooting for them all in different ways. Within the very powerful main storyline (that was based on real events) were smaller ones that also were very timely and powerful in their own right. Although it doesn't seem that long ago, the last 1960s were shockingly different in many ways and I was impressed at how Greenwood could bring me there with such vividness in her writing.
This book was filled with themes of fear, persistence, friendship, hope and the most wonderful thing of all, the power that we can all learn and change. The ending of the book all came together for me in a very satisfying way and I was sad it was over which is a sign of a book you really loved.
Thanks to NetGalley, T. Greenwood, and St. Martin's Press for sharing a copy of this book with me in exchange for my honest opinions.


text:
/**
 * Dependencies
 */
const debug = require('debug')('collectify:error-processing');
const highland = require('highland');
const lodash = require('lodash-fp');
const interprocess = require('interprocess-push-stream');

/**
 * Application-specific modules
 */
const config = require('./config');

/**
 * Create some curryed
 * helper functions
 * for convenience
 * and readability
 */
const wrap = ::highland.wrapCallback;

/**
 * Create streams for the channels
 * on which we want to
 * distribute / emit data.
 *
 * This uses the push-version
 * of the interface, but you
 * could also use the pull-version,
 * to enable load balancing
 * and back-pressure between
 * processes
 */
const errorChannel = interprocess.Receiver({
  channel: 'errors',
  prefix: config.get('database.redis.prefix'),
  url: config.get('database.redis.url')
});

/**
 * Create a stream
 * with the errorChannel
 * as the source
 */
const errorMessageStream = highland(createdChannel)
  .compact()
  .flatten()
  .errors((err) => {
    console.log(err);
  })

/**
 * Do stuff with the
 * stream of error messages
 *
 * - mail it to admin
 * - log it
 */
errorMessageStream
  .fork()
  .each(highland.log)

redpajama_set_name: RedPajamaGithub


FC Barcelona is a an excellent club frequently creating more chances than their opponents.
The tradition within football is large. Corresponding games traditionally end in away wins. This game should likely result in an away win. Recent form of Villarreal is gaining strength. Villarreal has taken ground in the championship lately. Lately Luis Enrique`s team has had great shape. FC Barcelona is a an excellent club frequently creating more chances than their opponents.


Whether your child puts in the minimum 75 hours towards their community service requirement, or 700 hours, as have some Hunter students, it is important that they make informed choices about service opportunities. We will hear from HCHS students about their personal experiences, followed by Giovanna Termini, coordinator in the HCHS Office of External Programs, who will describe this valuable volunteering program and how students can get the most out of it. Ms. Termini will also give a sneak preview of other opportunities their department offers to HCHS seniors to broaden their horizons, such as the Hunter Scholars Program, internships and teacher assistant positions.
There will also be Q & A time with acting principal Dr. Tony Fisher. Please email questions and concerns you want addressed to Gail Kraushar at gbkraushar@yahoo.com.


text:
Q: bounded convex function on $(a,b)$ is uniformly continuous?
bounded convex function on $(a,b)$ is uniformly continuous?

Clearly, bounded convex function on $[a,b]$ is not uniformly continuous, for exmaple, $f(x)=x, x\in [0,1), f(x)=2, x=1$. But what about the open interval?

A: By the post here, every convex function on $(a,b)$ is continuous. One makes the following
Assertion. If $f$ is convex and bounded on $(a,b)$, then $f$ can be uniquely extended to a continuous function on $[a,b].$
Given the assertion, then it will follow that $f$ is uniformly continuous on $[a,b],$ hence on $(a,b).$ So it suffices to prove the assertion.
Proof of Assertion. Fix a $c\in (a,b).$ One proves that $\lim_{x\rightarrow a^+}f(x)$ exists, the existence of $\lim_{x\rightarrow b^-}f(x)$ being similar. One proves by contradiction. Assume that $\lim_{x\rightarrow a^+}f(x)$ does not exist. Then there exists two decreasing sequences $\{x_n\}$ and $\{x_n'\}$ with $x_n,x_n'\in (a,c)$ such that $f(x_n)$ and $f(x_n')$ have different limits when $x_n,x_n'\rightarrow a.$ Without loss of generality, let $$\lim_{n\rightarrow \infty}f(x_n)=\alpha>\beta=\lim_{n\rightarrow \infty}f(x_n').$$
Then one has that $$\frac{f(c)-\alpha}{c-a}<\frac{f(c)-\beta}{c-a}.\qquad (1)$$
By (1) and the construction of $x_n,x_n'$, there exists $N$ such that  $$\frac{f(c)-f(x_n)}{c-x_n}<\frac{f(c)-f(x_m')}{c-x_m'}~{\rm for~all~}n,m>N,$$ which implies that $$f(c)-f(x_n)<\frac{f(c)-f(x_m')}{c-x_m'}(c-x_n),~{\rm for~all~}n,m>N.\qquad (2) $$
Now choose $m,n>N$ such that $$a<x_m'<x_n<c.$$ Consider the line joining $(c,f(c))$ and $(x_m',f(x_m')):$
$$L(x)=f(c)+\frac{f(c)-f(x_m')}{c-x_m'}(x-c).$$ Then it follows by convexity of $f$ on $[x_m',c]$ that $$f(x_n)\leq L(x_n)=f(c)+\frac{f(c)-f(x_m')}{c-x_m'}(x_n-c)$$
$$\Rightarrow f(c)-f(x_n)\geq \frac{f(c)-f(x_m')}{c-x_m'}(c-x_n),$$ contradicting (2). QED

redpajama_set_name: RedPajamaStackExchange


I joined the list a couple of months ago as?a novice birder. I have a lot to learn including bird song/call id and have been reluctant to post.?Sometimes I can't?reference?the bird I've seen which is frustrating, but I'm photographing most of them to try?identifying?later from my field guide or on the net. It was a great couple of hours late this afternoon?at Colchester Pond. I met two other birders for the first time as well.?Really nice?people.
Several Sparrows and 20+ Gulls I couldn't get a close enough look at.


text:
Q: SPARK + Standalone Cluster: Cannot start worker from another machine I've been setting up a Spark standalone cluster setup following this link. I have 2 machines; The first one (ubuntu0) serve as both the master and a worker, and the second one (ubuntu1) is just a worker. Password-less ssh has been properly configured for both machines already and was tested by doing SSH manually on both sides.
Now when I tried to ./start-all.ssh, both master and worker on the master machine (ubuntu0) were started properly. This is signified by (1)WebUI being accessible (localhost:8081 on my part) and (2) Worker registered/displayed on the WebUI.
However, the other worker on the second machine (ubuntu1), was not started. The error displayed was:
ubuntu1: ssh: connect to host ubuntu1 port 22: Connection timed out

Now this is quite weird already given that I've properly configured the ssh to be password-less on both sides. Given this, I accessed the second machine and tried to start the worker manually using these commands:
./spark-class org.apache.spark.deploy.worker.Worker spark://ubuntu0:7707
./spark-class org.apache.spark.deploy.worker.Worker spark://<ip>:7707

However, below is the result:
14/05/23 13:49:08 INFO Utils: Using Spark's default log4j profile:
                              org/apache/spark/log4j-defaults.properties
14/05/23 13:49:08 WARN Utils: Your hostname, ubuntu1 resolves to a loopback address:
                        127.0.1.1; using 192.168.122.1 instead (on interface virbr0)
14/05/23 13:49:08 WARN Utils: Set SPARK_LOCAL_IP if you need to bind to another address
14/05/23 13:49:09 INFO Slf4jLogger: Slf4jLogger started
14/05/23 13:49:09 INFO Remoting: Starting remoting
14/05/23 13:49:09 INFO Remoting: Remoting started; listening on addresses :
                                 [akka.tcp://sparkWorker@ubuntu1.local:42739]
14/05/23 13:49:09 INFO Worker: Starting Spark worker ubuntu1.local:42739 with 8 cores,
                               4.8 GB RAM
14/05/23 13:49:09 INFO Worker: Spark home: /home/ubuntu1/jaysonp/spark/spark-0.9.1
14/05/23 13:49:09 INFO WorkerWebUI: Started Worker web UI at http://ubuntu1.local:8081
14/05/23 13:49:09 INFO Worker: Connecting to master spark://ubuntu0:7707...
14/05/23 13:49:29 INFO Worker: Connecting to master spark://ubuntu0:7707...
14/05/23 13:49:49 INFO Worker: Connecting to master spark://ubuntu0:7707...
14/05/23 13:50:09 ERROR Worker: All masters are unresponsive! Giving up.

Below are the contents of my master and slave\worker spark-env.ssh:
SPARK_MASTER_IP=192.168.3.222
STANDALONE_SPARK_MASTER_HOST=`hostname -f`

How should I resolve this? Thanks in advance!

A: For those who are still encountering error(s) when it comes to starting workers on different machines, I just want to share that using IP addresses in conf/slaves worked for me.
Hope this helps!

A: I have add similar issues today running spark 1.5.1 on RHEL 6.7.
I have 2 machines, their hostname being
 - master.domain.com
 - slave.domain.com
I installed a standalone version of spark (pre-build against hadoop 2.6) and installed my Oracle jdk-8u66.
Spark download:
wget http://d3kbcqa49mib13.cloudfront.net/spark-1.5.1-bin-hadoop2.6.tgz

Java download
wget --no-cookies --no-check-certificate --header "Cookie: gpw_e24=http%3A%2F%2Fwww.oracle.com%2F; oraclelicense=accept-securebackup-cookie" "http://download.oracle.com/otn-pub/java/jdk/8u66-b17/jdk-8u66-linux-x64.tar.gz"

after spark and java are unpacked in my home directory I did the following:
on 'master.domain.com' I ran:
./sbin/start-master.sh
The webUI become available at http://master.domain.com:8080 (no slave running)
on 'slave.domain.com' I did try:
./sbin/start-slave.sh spark://master.domain.com:7077 FAILED AS FOLLOW
Spark Command: /root/java/bin/java -cp /root/spark-1.5.1-bin-hadoop2.6/sbin/../conf/:/root/spark-1.5.1-bin-hadoop2.6/lib/spark-assembly-1.5.1-hadoop2.6.0.jar:/root/spark-1.5.1-bin-hadoop2.6/lib/datanucleus-rdbms-3.2.9.jar:/root/spark-1.5.1-bin-hadoop2.6/lib/datanucleus-api-jdo-3.2.6.jar:/root/spark-1.5.1-bin-hadoop2.6/lib/datanucleus-core-3.2.10.jar -Xms1g -Xmx1g org.apache.spark.deploy.worker.Worker --webui-port 8081 spark://master.domain.com:7077
========================================
Using Spark's default log4j profile: org/apache/spark/log4j-defaults.properties
15/11/06 11:03:51 INFO Worker: Registered signal handlers for [TERM, HUP, INT]
15/11/06 11:03:51 WARN NativeCodeLoader: Unable to load native-hadoop library for your platform... using builtin-java classes where applicable
15/11/06 11:03:51 INFO SecurityManager: Changing view acls to: root
15/11/06 11:03:51 INFO SecurityManager: Changing modify acls to: root
15/11/06 11:03:51 INFO SecurityManager: SecurityManager: authentication disabled; ui acls disabled; users with view permissions: Set(root); users with modify permissions: Set(root)
15/11/06 11:03:52 INFO Slf4jLogger: Slf4jLogger started
15/11/06 11:03:52 INFO Remoting: Starting remoting
15/11/06 11:03:52 INFO Remoting: Remoting started; listening on addresses :[akka.tcp://sparkWorker@10.80.70.38:50573]
15/11/06 11:03:52 INFO Utils: Successfully started service 'sparkWorker' on port 50573.
15/11/06 11:03:52 INFO Worker: Starting Spark worker 10.80.70.38:50573 with 8 cores, 6.7 GB RAM
15/11/06 11:03:52 INFO Worker: Running Spark version 1.5.1
15/11/06 11:03:52 INFO Worker: Spark home: /root/spark-1.5.1-bin-hadoop2.6
15/11/06 11:03:53 INFO Utils: Successfully started service 'WorkerUI' on port 8081.
15/11/06 11:03:53 INFO WorkerWebUI: Started WorkerWebUI at http://10.80.70.38:8081
15/11/06 11:03:53 INFO Worker: Connecting to master master.domain.com:7077...
15/11/06 11:04:05 INFO Worker: Retrying connection to master (attempt # 1)
15/11/06 11:04:05 ERROR SparkUncaughtExceptionHandler: Uncaught exception in thread Thread[sparkWorker-akka.actor.default-dispatcher-4,5,main]
java.util.concurrent.RejectedExecutionException: Task java.util.concurrent.FutureTask@48711bf5 rejected from java.util.concurrent.ThreadPoolExecutor@14db705b[Running, pool size = 1, active threads = 0, queued tasks = 0, completed tasks = 1]
    at java.util.concurrent.ThreadPoolExecutor$AbortPolicy.rejectedExecution(ThreadPoolExecutor.java:2047)
    at java.util.concurrent.ThreadPoolExecutor.reject(ThreadPoolExecutor.java:823)
    at java.util.concurrent.ThreadPoolExecutor.execute(ThreadPoolExecutor.java:1369)
    at java.util.concurrent.AbstractExecutorService.submit(AbstractExecutorService.java:112)
    at org.apache.spark.deploy.worker.Worker$$anonfun$org$apache$spark$deploy$worker$Worker$$tryRegisterAllMasters$1.apply(Worker.scala:211)
    at org.apache.spark.deploy.worker.Worker$$anonfun$org$apache$spark$deploy$worker$Worker$$tryRegisterAllMasters$1.apply(Worker.scala:210)
    at scala.collection.TraversableLike$$anonfun$map$1.apply(TraversableLike.scala:244)
    at scala.collection.TraversableLike$$anonfun$map$1.apply(TraversableLike.scala:244)
    at scala.collection.IndexedSeqOptimized$class.foreach(IndexedSeqOptimized.scala:33)
    at scala.collection.mutable.ArrayOps$ofRef.foreach(ArrayOps.scala:108)
    at scala.collection.TraversableLike$class.map(TraversableLike.scala:244)
    at scala.collection.mutable.ArrayOps$ofRef.map(ArrayOps.scala:108)
    at org.apache.spark.deploy.worker.Worker.org$apache$spark$deploy$worker$Worker$$tryRegisterAllMasters(Worker.scala:210)
    at org.apache.spark.deploy.worker.Worker$$anonfun$org$apache$spark$deploy$worker$Worker$$reregisterWithMaster$1.apply$mcV$sp(Worker.scala:288)
    at org.apache.spark.util.Utils$.tryOrExit(Utils.scala:1119)
    at org.apache.spark.deploy.worker.Worker.org$apache$spark$deploy$worker$Worker$$reregisterWithMaster(Worker.scala:234)
    at org.apache.spark.deploy.worker.Worker$$anonfun$receive$1.applyOrElse(Worker.scala:521)
    at org.apache.spark.rpc.akka.AkkaRpcEnv.org$apache$spark$rpc$akka$AkkaRpcEnv$$processMessage(AkkaRpcEnv.scala:177)
    at org.apache.spark.rpc.akka.AkkaRpcEnv$$anonfun$actorRef$lzycompute$1$1$$anon$1$$anonfun$receiveWithLogging$1$$anonfun$applyOrElse$4.apply$mcV$sp(AkkaRpcEnv.scala:126)
    at org.apache.spark.rpc.akka.AkkaRpcEnv.org$apache$spark$rpc$akka$AkkaRpcEnv$$safelyCall(AkkaRpcEnv.scala:197)
    at org.apache.spark.rpc.akka.AkkaRpcEnv$$anonfun$actorRef$lzycompute$1$1$$anon$1$$anonfun$receiveWithLogging$1.applyOrElse(AkkaRpcEnv.scala:125)
    at scala.runtime.AbstractPartialFunction$mcVL$sp.apply$mcVL$sp(AbstractPartialFunction.scala:33)
    at scala.runtime.AbstractPartialFunction$mcVL$sp.apply(AbstractPartialFunction.scala:33)
    at scala.runtime.AbstractPartialFunction$mcVL$sp.apply(AbstractPartialFunction.scala:25)
    at org.apache.spark.util.ActorLogReceive$$anon$1.apply(ActorLogReceive.scala:59)
    at org.apache.spark.util.ActorLogReceive$$anon$1.apply(ActorLogReceive.scala:42)
    at scala.PartialFunction$class.applyOrElse(PartialFunction.scala:118)
    at org.apache.spark.util.ActorLogReceive$$anon$1.applyOrElse(ActorLogReceive.scala:42)
    at akka.actor.Actor$class.aroundReceive(Actor.scala:467)
    at org.apache.spark.rpc.akka.AkkaRpcEnv$$anonfun$actorRef$lzycompute$1$1$$anon$1.aroundReceive(AkkaRpcEnv.scala:92)
    at akka.actor.ActorCell.receiveMessage(ActorCell.scala:516)
    at akka.actor.ActorCell.invoke(ActorCell.scala:487)
    at akka.dispatch.Mailbox.processMailbox(Mailbox.scala:238)
    at akka.dispatch.Mailbox.run(Mailbox.scala:220)
    at akka.dispatch.ForkJoinExecutorConfigurator$AkkaForkJoinTask.exec(AbstractDispatcher.scala:397)
    at scala.concurrent.forkjoin.ForkJoinTask.doExec(ForkJoinTask.java:260)
    at scala.concurrent.forkjoin.ForkJoinPool$WorkQueue.runTask(ForkJoinPool.java:1339)
    at scala.concurrent.forkjoin.ForkJoinPool.runWorker(ForkJoinPool.java:1979)
    at scala.concurrent.forkjoin.ForkJoinWorkerThread.run(ForkJoinWorkerThread.java:107)
15/11/06 11:04:05 INFO ShutdownHookManager: Shutdown hook called

start-slave spark://<master-IP>:7077 also FAILED as above.
start-slave spark://master:7077 WORKED and the worker shows in the master webUI
Spark Command: /root/java/bin/java -cp /root/spark-1.5.1-bin-hadoop2.6/sbin/../conf/:/root/spark-1.5.1-bin-hadoop2.6/lib/spark-assembly-1.5.1-hadoop2.6.0.jar:/root/spark-1.5.1-bin-hadoop2.6/lib/datanucleus-rdbms-3.2.9.jar:/root/spark-1.5.1-bin-hadoop2.6/lib/datanucleus-api-jdo-3.2.6.jar:/root/spark-1.5.1-bin-hadoop2.6/lib/datanucleus-core-3.2.10.jar -Xms1g -Xmx1g org.apache.spark.deploy.worker.Worker --webui-port 8081 spark://master:7077
========================================
Using Spark's default log4j profile: org/apache/spark/log4j-defaults.properties
15/11/06 11:08:15 INFO Worker: Registered signal handlers for [TERM, HUP, INT]
15/11/06 11:08:15 WARN NativeCodeLoader: Unable to load native-hadoop library for your platform... using builtin-java classes where applicable
15/11/06 11:08:15 INFO SecurityManager: Changing view acls to: root
15/11/06 11:08:15 INFO SecurityManager: Changing modify acls to: root
15/11/06 11:08:15 INFO SecurityManager: SecurityManager: authentication disabled; ui acls disabled; users with view permissions: Set(root); users with modify permissions: Set(root)
15/11/06 11:08:16 INFO Slf4jLogger: Slf4jLogger started
15/11/06 11:08:16 INFO Remoting: Starting remoting
15/11/06 11:08:17 INFO Remoting: Remoting started; listening on addresses :[akka.tcp://sparkWorker@10.80.70.38:40780]
15/11/06 11:08:17 INFO Utils: Successfully started service 'sparkWorker' on port 40780.
15/11/06 11:08:17 INFO Worker: Starting Spark worker 10.80.70.38:40780 with 8 cores, 6.7 GB RAM
15/11/06 11:08:17 INFO Worker: Running Spark version 1.5.1
15/11/06 11:08:17 INFO Worker: Spark home: /root/spark-1.5.1-bin-hadoop2.6
15/11/06 11:08:17 INFO Utils: Successfully started service 'WorkerUI' on port 8081.
15/11/06 11:08:17 INFO WorkerWebUI: Started WorkerWebUI at http://10.80.70.38:8081
15/11/06 11:08:17 INFO Worker: Connecting to master master:7077...
15/11/06 11:08:17 INFO Worker: Successfully registered with master spark://master:7077

Note: I haven't added any extra config in conf/spark-env.sh
Note2: when looking in the master webUI, the spark master URL at the top is actually the one that worked for me, so I'd say in doubts just use that one.
I hope this helps ;)

A: Using hostname in /cong/slaves worked well for me.
Here are some steps I would take it,

*

*Checked SSH public key

*scp /etc/spark/conf.dist/spark-env.sh to your workers

My part of setting in spark-env.sh

export STANDALONE_SPARK_MASTER_HOST=hostname
export SPARK_MASTER_IP=$STANDALONE_SPARK_MASTER_HOST

A: I guess you missed something in your configuration, that's what I learned from your log.

*

*Check your /etc/hosts, make sure ubuntu1 in your master's host list and its Ip is match the slave's IP address.

*Add export SPARK_LOCAL_IP='ubuntu1' in the spark-env.sh file of your slave


text:
FRANCO FRIDAYS AT MCU PARK
Earlier this month John Franco was enshrined in the New York Mets Hall of Fame at Citi Field. Now, he is joining forces with the Cyclones for "Franco Fridays" at MCU Park where fans get two tickets, plus an orange DSNY t-shirt signed by the Mets Hall of Famer, for just $45. A portion of the proceeds will benefit the DSNY Employees Comunity Fund.
These tickets will be available for every Friday game throughtout the season. A limited number of tickets will also be made available for Opening Day, June 18th. To purchase your seats, please call Josh Hernandez at 718-382-2623 during regular business hours.

redpajama_set_name: RedPajamaCommonCrawl


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text:
White Sands Missile Range Community
Academics and leadership highlight national JLAB competition
wsmrpao
Story by Michael Maddox on 06/27/2019
WASHINGTON, DC (June 23, 2019) It was a weekend of leadership, mentorship and learning June 21-25 during the JROTC Leadership and Academic Bowl at Catholic University of America. Cadets from across the globe and all services came together for the annual competition.
During the weekend, the top three percent of teams of cadets competed in academic and leadership competitions and were treated to the advice from multiple guest speakers. Cadets also had the opportunity to visit local historic sites to learn about Washington's history.
During the welcome ceremony June 21, 2nd Lt. Sarah Zorn, the first woman in the 175-year history of the Citadel to serve as regimental commander, spoke to cadets and shared some inspirational moments from her past.
"My journey started much like yours. I was in junior ROTC in high school. This opportunity was given to me through adversity. After my mother passed, I chose a different life in South Carolina," she shared. "I changed my life, which changed my attitude, and changed my attitude which changed my life. Sometimes the only thing between you and what you want are air and opportunity. Sometimes, even through your greatest challenges life gives you your best opportunities."
She said a major figure in her past was her JROTC instructor.
"He helped me get to where I am today. He helped me apply for the national Army ROTC scholarship which fueled my decision to attend the Citadel," Zorn said. "He believed in me, he gave me an opportunity. Sometimes all you need is for someone to believe in you."
Zorn went on to discuss how she continued to grow as a leader as a Citadel Cadet.
"I've learned that a leader has many opportunities. They have opportunities to influence, to change, to learn, to inspire," she said. "The only thing between you and what you want is air and opportunity, and sometimes all you need to do is believe in others. I sought opportunities throughout my Citadel career to learn and be inspired, to love and care for others, to respect my peers no matter their background, to live honorably and try to do the right thing no matter what."
She closed her comments by reminding cadets in the audience to be ready for those opportunities that will define them.
"Opportunities aren't monetary or physical, they're everything that you've been and everything that you will be. They are your hopes, dreams and aspirations. They are what make you who you are," said Zorn. "Opportunities are all around us and you are in control of yours. Sometimes it only knocks once and sometimes not at all, but you must seek it out."
At the end of the weekend, White Station High School, from Memphis, Tennessee, took the top spot in the Army Academic competition, and Francis Lewis High School of Fresh Meadows, New York, was named the winning team for the leadership competition.
Maj. Gen. John Evans, commander of U.S. Army Cadet Command and Fort Knox, spoke to all of the cadets attending JLAB after the Army competition wrapped up. He imparted some words of wisdom with the audience.
"I want to share three things with you because it's important to the way we live our lives. First, live your life with integrity. Let everything that you do be grounded in character because there is nothing that is more irreplaceable than the value of character in your life," he said. "I will tell you that there are many people out there who believe the most lasting legacy you can have is your name on a building or a marble statue, but I will tell you that's false. The most lasting legacy you can have is to maintain your reputation, to never-ever mortgage your integrity."
"The second thing I will tell you, is that we had some incredible teams compete here this week. We had folks who won in lots of different categories, and we had some who didn't win. Ultimately, there can only be one winner, so for everyone else there's loss," Evans went on to say. "Life is about loss it's not about losing per se, but it's about how you handle loss. I can tell you, you're going to lose, even in striving to win there's nothing you can do about it.
"Because competition is fierce and you are going to make mistakes, but it is better to fail while daring greatly than to never try at all. When you lose, lose with dignity. Don't let loss define who you are, don't let it take over your integrity, don't let it put you in a place that will make you feel ashamed later on. Much of how you are measured in life is not whether you win or lose, but how you handle those things when they happen. So the number two thing I will tell you is to lose with dignity."
Evans third piece built on that theme, but he spoke on winning.
"It's part of the American ethos to want to be a winner, but you can take winning too far sometimes. In the same way I want you to remember to live your life with integrity, and to lose with dignity, I want you to remember to win with humility," he said. "There's nothing better than a victor who can reach down with their hand and pull somebody else up. So remember when you win, and I hope you win a lot, win with humility."
Other winners from the weekend competition were:
In the leadership competition, William Amos Hough High School of Cornelius, North Carolina, took second place, and Lakeside High School of Evans, Georgia, placed third.
In the academic competition, Marmion Academy, Aurora, Illinois, placed second, and Lake Braddock Secondary School from Burke, Virginia took third.
Col. Carlos Glover "Mega Hooah" Esprit de Corps Award for the leadership teams went to Wicomico High School, Salisbury, Maryland, and to Everglades High School, Miramar, Florida, for academic teams.
U.S. Army Cadet Command manages the Army's Junior ROTC program, which consists of over 310,000 JROTC Cadets across the U.S., four territories, and in four countries. These young men and women routinely exhibit higher attendance, grade point average and graduation rates than their schoolmates. Collectively, they perform more than eight million hours of community service annually.
15 of the Best White Sands Missile Range Restaurants
White Sands Missile Range Housing: 4 On-Post Options
White Sands Missile Range Schools: Daycare – High School
17 of the Best Things to Do Near White Sands Missile Range


text:
TravelKhana Blog
Food in trains & Travel Experiences in India
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Train stories – To trust or not to trust strangers
Food in Train Train travel stories Travel Places
February 7, 2016 October 13, 2016
It was more than a decade ago when one of my trips to Bangalore took a rather interesting twist. Convinced by my sister, we decided to make a surprise visit back to our family in Kolkata. She had just started working and I, of course, was a student on a budget.
Nonetheless, the two of us, accompanied by her best friend, decided to make through the very long train journey from Yeshwantpur to Sealdah with only one berth reserved. However, what we didn't pre-empt was it was our first time travel in a sleeper class.
Such are the thrills of a surprise visit.
Our journey started on a bad note. We were running late for our train and perhaps would have even missed it. Eventually, when we did make it, we boarded into the wrong compartment.
The first sight of the sleeper class wasn't as frightening as it eventually became. Our plan was to negotiate with the TTE and beg him for another berth. Needless to say that we didn't know the rare sightings of the TTE in our coach. So we waited for endless hours till one of us actually went in search of him.
Returning with bad news, we now knew that we only had this one lower berth to our luxury. And thus began the process of making peace with the dust, heat, noise, one berth for three in the sleeper class.
To add to its charms, there were two young men on the opposite berth who were trying to be a bit too familiar. It didn't feel great to know that we couldn't turn away from them and their constant let's-get-to-know-the-neighbour attitude didn't really go down well with us. And so we ignored them as much as we could.
Conversations in train | Image source: Sharada Prasad, Flickr CC
The exasperatingly long 38 hour journey seemed endless. It was peak summers and we were going through the heartland of Indian plains. With the hot air and the dirt in the compartment, our surprise journey was soon turning itself into a shocking nightmare.
The situation probably reached its peak when we were somewhere in Bihar.
The three of us were taking turns to lie down and at a point, we were all sitting-sleeping. Uncomfortable as it was, it seemed the only posture that ceased us at that point. In the next couple of hours, we realised it was seven of us in that one berth and there were two people sleeping near our feet. This was a chock-a-block and we didn't know how to get out.
At this point, we were quite desperate.
Remember those young boys whose cheesy smiles irked us? They stepped in like guardian angels.
In the darkness of the night and within the chaos of the compartment, the two fellows, stood up (I have no idea how they managed their footing) and cleared the plus four travellers from our berth. Next they requested one of the two men pretending to sleep near our feet to move away. Even though this was still inconvenient, by now we were only counting our blessings.
As the sun rose, among the three of us, we had little or no sleep. But thankful to the boys, we didn't sit rubbing shoulders (nearly arm-in-arm) with random men. The remaining part of our journey seemed somewhat easy. With the boys giving us tips on how to travel in this coach and familiarising us with the upcoming halts, so that we could buy some food.
In such an unfamiliar trail, the people we tried to avoid had now become our friends. We got well acquainted with each other and there seemed to be no awkwardness between us. The journey between Bangalore and Kolkata was another night away. But since we had our new friends on our side, it wasn't as overbearing anymore.
Order Food at Bangalore station
We reached Sealdah a little before dawn. It was pitch black and as we bid goodbye to our friends in the train, my sister and her friend had decided to keep in touch with our helpful co-passengers.
Order Food at Sealdah station
Once we reached home, the surprise was evident on our family members' faces. Though we wouldn't have been spirited if not for our companions in the train.
Sometimes, train journeys show us the unwillingness to change in us. And once we do give in, it is a world where you can trust strangers.
Share with us a memorable moment from train journey that left you changed.
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Below is the alumni list of 'Class of 1973' of State Junior High School 1 Ciamis. Alumni with profile pictures are members of IKA NESACIS (State Junior High School 1 Ciamis Alumni Association) and the photos connected with personal url addresses (facebook accounts, blogs etc). We have already had data of alumni with profile pictures and alumni names with blue color in our database. If you click the name and redirected back to this page, it means we have the data but no personal site available at present.
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text:
By Cristina Tuser
Utah Wastewater Treatment Plant Receives Upgrades
Utah's Tremonton City's wastewater treatment facility is up and running.
A $3 million expansion and upgrade of Tremonton City, Utah's wastewater treatment facilities is complete.
This upgrade includes a new process for removing phosphorus and other harmful nutrients before water is sent back out into the environment, according to the Herald Journal.
According to Public Works Director Paul Fulgham, the project is the result of new federal requirements to improve water quality.
Fulgham and his crew are now tasked with creating the right conditions to promote the growth of the bacteria that consume the nutrients and allow the facility to meet new federally mandated limits on nutrients discharged into the river, reported the Herald Journal.
"It's a brand new process for us," said Fulgham. "Our job is to keep our bugs happy, and we do that with food, oxygen, and then removing some to where we do not overpopulate. We're kind of bug herders. This treatment facility is a living, functioning thing."
Phosphorus and other elements coming from farms, wastewater and other sources contribute to the growth of algal blooms.
The facility has also installed a new screen at the point where raw sewage and wastewater first come in. According to Fulgham, the screen catches a lot of material, such as cell phones and misplaced false teeth that ended up going down the drain.
Another component of the upgrades is the addition of a second dewatering screw, a device that runs the treated wastewater through a pressurized chamber, squeezing it through a fine mesh screen to separate liquids from solids, reported the Herald Journal. The solids are then transported to the city's composting facility out near the county landfill.
Read related content about wastewater treatment:
What is Wastewater Treatment?
The Key to Future Wastewater Treatment
Wastewater Plant in Pinckneyville, Ill. to Hold Solar Panel Installation Ceremony


GREEN, Matt reached first on a throwing error by 3b.
MILAM, Kevin was intentionally walked.
Ricupito, Michael singled to right field.
VRANESH, Joe doubled to left center.
Ryan, Tyler singled up the middle.
Ricupito, Michael singled through the left side; Ryan, Tyler advanced to second.
THANE, Conor singled up the middle.
DIAZ, Gio singled through the left side; THANE, Conor advanced to second.
WILLITS, Bryce pinch hit for SANTINI, JC.
WILLITS, Bryce singled through the left side; DIAZ, Gio advanced to second; THANE, Conor advanced to third.
MENDEZ, Daniel to c for WILLITS, Bryce.
DIAZ, Gio singled to left center.
MENDEZ, Daniel hit by pitch; DIAZ, Gio advanced to second.
Swanson, Nick to p for Shreve, Ryan.
MURPHY, Jack pinch hit for GREEN, Matt.
TALAMANTE, Jacob to cf for MURPHY, Jack.
NOVIS, Ryan singled up the middle.
HAUS, Edward singled to third base; NOVIS, Ryan advanced to second.
SHEBLOSKI, Andrew pinch hit for CHAUVIN, Austin.
SHEBLOSKI, Andrew reached on a fielder's choice; HAUS, Edward advanced to second; NOVIS, Ryan out at third ss to 3b.
GIOSSO, Gabe to 1b for SHEBLOSKI, Andrew.
LOMELI, Carlos to p for WALDICHUK, Ken.
Jekich, Bradley pinch hit for Ricupito, Michael.
Kirk, Bryce pinch hit for Lea, Jeremy.
Sweany, Lucas to p for Swanson, Nick.
MENDEZ, Daniel walked; DIAZ, Gio advanced to second.
TALAMANTE, Jacob was intentionally walked.
NOVIS, Ryan singled to left center, RBI; TALAMANTE, Jacob advanced to second; MENDEZ, Daniel advanced to third; DIAZ, Gio scored.


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Our charity has progressed tremendously since we launched the world's first MCU in 2007 and in 2017 we celebrated the 10th anniversary of the launch of our first Mobile Chemotherapy Unit (the world's first). Although we are award winning for innovation, we constantly strive to learn and improve and we need our branding to reflect this kind of expansion.
As we grow with our NHS Partners, a wide range of cancer care is becoming available on board our units.
Following this, we have decided to update the name of our Mobile Chemotherapy Units to Mobile Cancer Care Units (MCCUs).
This re branding will be rolled out over time through our MCCUs, website and any form of communication from our charity and NHS Partners.
We would like to take this opportunity to say a huge thank you to everyone who has supported us over the years. We wouldn't be where we are today without you and we look forward to your continued support in the future.


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Items where Author is "Angadi, Aruna Kumar"
Nayak, Gurudas C and Kadiwal, Siddu S and Kadiwal, Shobha and Angadi, Aruna Kumar (2014) Intelligent Monitoring of Patients in Hospitals Using CAN Protocols and ARM7TDMI Processor. International Journal of Computer Science and Mobile Computing, 3 (3). pp. 982-992.
This list was generated on Sun Apr 21 16:28:24 2019 UTC.


text:
Pennsylvania COVID-19 UPDATE, March 31, 2022
As of March 31, Pennsylvania hospitals were caring for 1,292 COVID-19 patients, 67.3 percent less than on March 1. Of that total, just 59 vs. the 230 (March 1) were in intensive care and 538 on February 11 and 44 patients on ventilators, vs. the 358 on Feb. 11. Hospitals were caring for about 7,500 patients with COVID-19 just two months ago.
During March, a total of 233,494 Covid-19 vaccines were administered in the state, averaging 7,532 per day, including 96,500 additional doses and 17,416 pediatric doses. Total vaccine dosesadministered by the state's providers stand at more than 28,908,000.
This week, the Department of Health analyzed the following vaccine data within its 66-county vaccine jurisdiction; Philadelphia is a separate vaccine jurisdiction:
Since its onset Pennsylvania has had 2,310,472 confirmed and reported cases of COVID-19. The daily average number of cases was under 1,200 per day, just 30% of the daily average reported at the beginning of February and 23% less than on March 1.
During the month, there were 984 deaths attributed to Covid-19, less than 32 per day. Total deaths in the state topped 44,000.
The Department of Health continues to provide the public with extensive and frequently updated data on both the COVID-19 dashboard and the vaccine dashboard. Both dashboards provide an interactive experience for the user to review statewide and local-level data updated daily.
The department also provides a dashboard showing COVID-19 data for skilled nursing homes including case counts, deaths and vaccination status for residents and staff.