(See JESUS.) ("Jehovah salvation"); for "He Himself (autos, not merely like Joshua He is God's instrument to save) saves His people from their sins" (Matthew 1:21). CHRIST, Greek; MESSIAH, Hebrew, "anointed" (1 Samuel 2:10; Psalm 2:2; Psalm 2:6 margin; Daniel 9:25-26). Prophets, priests, and kings (Exodus 30:30; 1 Kings 19:15-16) were anointed, being types of Him who combines all three in Himself (Deuteronomy 18:18; Zechariah 6:13). "By one offering He hath perfected forever them that are being sanctified" (Hebrews 10:5; Hebrews 10:7; Hebrews 10:14; Hebrews 7:25). "Christ," or the Messiah, was looked for by all Jews as "He who should come" (Matthew 11:3) according to the Old Testament prophets. Immanuel "God with us" declares His Godhead; also John 1:1-18. (See IMMANUEL.) The New Testament shows that Jesus is the Christ (Matthew 22:42-45).
"Jesus" is His personal name, "Christ" is His title. Appropriately, in undesigned confirmation of the Gospels, Acts, and epistles, the question throughout the Gospels is, whether Jesus is "The" (the article is always in the Greek) Christ (Matthew 16:16; John 6:69), so in the first ministry of the word in Acts (Acts 2:36; Acts 9:22; Acts 10:38; Acts 17:3). When His Messiahship became recognized "Christ" was used as His personal designation; so in the epistles.
(1) On His fulfilling all the prophecies concerning Messiah, so far as His work has been completed, the earnest of the full completion; take as instances Isaiah 53; Psalm 22; Micah 5; Hosea 6:2-3; Genesis 49:10, compare Luke 2; "the testimony of Jesus is the Spirit of prophecy" (Revelation 19:10; Luke 24:26; Luke 24:44-46; Acts 3:22-25).
(2) On His miracles (John 7:31; John 5:36; John 10:25; John 10:38). Miracles alleged in opposition, or addition, to Scripture cannot prove a divine mission (2 Thessalonians 2:9; Deuteronomy 13:1-3; Matthew 24:24), but when confirmed by Scripture they prove it indisputably.
"Son of David" expresses His title to David's throne over Israel and Judah yet to be (Luke 1:32-33). "King of Israel" (John 1:49), "King of the Jews" (Matthew 2:2; Matthew 21:5), "King of Zion." As son of David He is David's "offspring"; as "root of David" (in His divine nature) He is David's "lord" (Revelation 22:16, compare Matthew 22:42-45). His claim to the kingship was the charge against Him before Pilate (John 18:37; John 19:3; John 19:12). The elect of God (Luke 23:35, compare Isaiah 42:1). The inspired summary of His life is, "God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good, and healing all that were oppressed of the devil, for God was with Him" (Acts 10:38). To be "in Christ," which occurs upward of 70 times in Paul's epistles, is not merely to copy but to be in living union with Him (1 Corinthians 15:18; 2 Corinthians 12:2), drawn from Christ's own image (John 15:1-10). In Christ God is manifested as He is, and man as he ought to be. Our fallen race lost the knowledge of man as utterly as they lost the knowledge of God.
Humanity in Christ is generic (1 Corinthians 15:45; 1 Corinthians 15:47), as the second "man" or "last Adam," "the Son of man" (a title used in New Testament only by Himself of Himself, except in Stephen's dying speech, Acts 7:56; from Daniel 7:13; marking at once His humiliation as man's representative Head, and His consequent glorification in the same nature: Matthew 20:28; Matthew 26:64.) Sinless Himself, yet merciful to sinners; meek under provocation, yet with refined sensibility; dignified, yet without arrogance; pure Himself, yet with a deep insight into evil; Christ is a character of human and divine loveliness such as man could never have invented; for no man has ever conceived, much less attained, such a standard; see His portraiture, Matthew 12:15-20. Even His own brethren could not understand His withdrawal into Galilee, as, regarding Him like other men, they took it for granted that publicity was His aim (John 7:3-4; contrast John 5:44). Jesus was always more accessible than His disciples, they all rebuked the parents who brought their infants for Him to bless (Luke 18:15-17), they all would have sent the woman of Canaan away.
But He never misunderstood nor discouraged any sincere seeker, contrast Matthew 20:31 with Matthew 20:32-24. Earthly princes look greatest at a distance, surrounded with pomp; but He needed no earthly state, for the more closely He is viewed the more He stands forth in peerless majesty, sinless and divine. (On His miracles, see MIRACLES and on His parables, see PARABLES.) He rested His teaching on His own authority, and the claim was felt by all, through some mysterious power, to be no undue one (Matthew 7:29). He appeals to Scripture as His own: "Behold I send unto you prophets," etc. (Matthew 23:34; in Luke 11:49, "the Wisdom of God said, I will send them prophets".) His secret spring of unstained holiness, yet tender sympathy, was His constant communion with God; at all times, so that He was never alone (John 16:32), "rising up a great while before day, in a solitary place" (Mark 1:35).
Luke tells us much of His prayers: "He continued all night in prayer to God," before ordaining the twelve (Luke 6:12); it was as He was "praying, the heaven was opened, and the Holy Spirit descended, and (the Father's) voice came from heaven, Thou art My beloved Son," etc. (Luke 3:22); it was "as He prayed, the fashion of His countenance was altered, and His raiment was white and glistering" (Luke 9:29); when the angel strengthened Him in Gethsemane, "in an agony He prayed more earnestly," using the additional strength received not to refresh Himself after His exhausting conflict, but to strive in supplication, His example confirming His precept, Luke 13:24 (Luke 22:44; Hebrews 5:7). His Father's glory, not His own, was His absorbing aim (John 8:29; John 8:50; John 7:18); from His childhood when at 12 years old (for it was only in His 12th year that Archelaus was banished and His parents ventured to bring Him to the Passover: Josephus, Ant. 17:15) His first recorded utterance was, cf6 "Wist ye not that I must be about My Father's business?" or else "in My Father's places" (Luke 2:49; Psalm 40:6; Psalm 40:8).
Little is recorded of His childhood, but as much as the Spirit saw it safe for us to know; so prone is man to lose sight of Christ's main work, to fulfill the law and pay its penalty in our stead. The reticence of Scripture as remarkably shows God's inspiration of it as its records and revelations. Had the writers been left to themselves, they would have tried to gratify our natural curiosity about His early years. But a veil is drawn over all the rest of His sayings for the first 30 years. "He waxed strong in spirit, filled with wisdom ... He increased in wisdom" (Luke 2:40; Luke 2:52), which proves that He had a" reasonable soul" capable of development, as distinct from His Godhead; Athanasian Creed: "perfect God and perfect man, of a reasonable soul and human flesh subsisting." His tender considerateness for His disciples after their missionary journey, and His compassion for the fainting multitudes, outweighing all thought; of His own repose when He was weary, and when others would have been impatient of their retirement being intruded on (Mark 6:30-37), are lovely examples of His human, and at the same time superhuman, sympathy (Hebrews 4:15). Then how utterly void was He of resentment for wrongs.
When apprehended, instead of sharing the disciples' indignation He rebuked it; instead of rejoicing in His enemy's suffering, He removed it (Luke 22:50-51); instead of condemning His murderers He prayed for them: cf6 "Father, forgive them, for they know not what they do" (Luke 23:34). What exquisite tact and tenderness appear in His dealing with the woman of Samaria (John 4), as He draws the spiritual lesson from the natural drink which He had craved of her, and leads her on to convict herself of sin, in the absence of His disciples, and to recognize Him as the Messiah. So in the account of the woman caught in adultery. When "every man went unto his own house" He who had not where to lay His head "went to the mount of Olives," His wonted resort for prayer; "early in the morning He came again into the temple." Then followed the scribes' accusation of the woman from the law, but He who wrote on stone that law of commandments now writes with His finger on the ground (the law of mercy), showing the power of silence to shame the petulant into self recollection, the censorious into self condemnation. His silent gesture spoke expressively.
Then His single speech, cf6 "he that is without sin among you, let him first cast a stone at her" (John 8:7). followed by the same silent gesture, made them feel the power of conscience and withdraw. Then she stays, though her accusers were gone, awaiting His sentence and is made to feel the power of His holiness, condemning her sin yet not herself, cf6 "Go and sin no more." John 8:11. The same spirit appears here as in His atonement, which makes sin unspeakably evil, yet brings the sinner into loving union with God in Christ. Other systems, which reject the atonement, either make light of sin or else fill the sinner with slavish and unconquerable dread of wrath. Stoning was the penalty of unfaithfulness in one betrothed. If Jesus decided she should be stoned, He would be opposing Rome which claimed power of deciding all capital cases (John 18:31). If Jesus decided to let her off, He would forfeit the favor of the Jews, as a setter aside of Moses' law. His reply maintained the law, but limited its execution to those free from sexual uncleanness, which none of her accusers were. The lesson is not for magistrates, but for self constituted judges and busybodies, whose dragging of filthy stories against others into the social circle is only defiling.
They were not witnesses in court; there was no judicial trial. The context (John 8:12, cf6 "I am the light of the world", referring to the rising sun and the lighted lamps at the feast of tabernacles, John 7:37; and John 8:15, cf6 "ye judge after the flesh, I judge no man".) confirms the genuineness of the passage, which is omitted from good manuscripts. His birth was in the year 750 from Rome's foundation, four before the era "Anno Domini", some months before Herod's death. The first Adam was created, and not born; the Second Adam, in His manhood, both born and created with a body free from the inherited taint of original sin (Hebrews 10:5). The census of the Roman empire ordered by Augustus led Joseph and Mary from Nazareth to Bethlehem, the city of David their ancestor, in fulfillment of Micah's prophecy (Micah 5). Spring was probably the season for the shepherds beginning to watch over their flocks by night. The season when winter deadness gives place to new vegetation and life was the appropriate birth time of Him who "maketh all things new." So Song of Solomon 2:10-13. Spring was the Passover season, Israel's national birthday. So that the spiritual, national, and natural eras, in this view, coincide.
To allow time between the presentation in the temple and the arrival of the wise men and the other events before Herod's death, perhaps February may be fixed on. The grotto at Bethlehem is mentioned by Justin Martyr in the second century as the scene of His birth. The humble (1 Corinthians 1:26-31) Jewish shepherds were the earliest witnesses of the glory which attended His birth. For in every successive instance of His voluntary humiliation, the Father, jealous for the honour of His co-equal on, provided for His glorification (Luke 2:8-18; so Luke 22:43; Luke 23:4; Luke 23:40-43; Luke 23:47; Matthew 3:14-17; John 12:28). Simeon and Anna were the divinely appointed welcomers of the Son of God at His lowly presentation in the temple, the former discerning in Him" God's salvation," the "light to lighten the Gentiles and the glory (especially) of His people Israel"; the latter "speaking of Him to all who looked for redemption in Jerusalem."
The Gentile wise men of the East (Persian magi possibly, the Zend religion teaching the expectation of a "Zoziosh" or "Redeemer"; or magoi being used generally, these wise men coming from Balaam's region, the East, and knowing his prophecy, "there shall come a star out of Jacob, and a sceptre shall rise out of Israel": Numbers 24:17; Numbers 23:7, whence they ask for the "King of the Jews" and mention the "star") came later, and found Him no longer in a manger where the shepherds found Him, but in a "house" (Matthew 2:11). They were the firstfruits of the Gentile world; their offering of gold is thought to mark His kingship, the frankincense His priesthood, and the myrrh His coming burial, in God's purpose if not theirs. Herod, being an Edomite who had supplanted the Jewish Asmonaeans or Maccabees, was alarmed to hear of one "born king of the Jews," and failing to find Jesus slew all children from two years old and under (Herod fixed on this age as oriental mothers suckle infants until they are two years old). (See HEROD.) God saved His Son by commanding the mother and Joseph to flee to Egypt, the land of the type Israel's sojourn, when fleeing from famine, and the land from whence God called His Son Israel (Hosea 11:1; Matthew 2:15); not by miracle, but by ordinary escaping from persecution, as sharing His people's trials (Matthew 10:23).
Wieseler thinks John's preaching took place on the sabbatical year, which, if it be so, must have added weight to his appeals. We know at all events that he came "in the spirit and power of Elias." Jesus received His solemn consecration to His redeeming work by John's baptism with water (to which He came not, as all others, confessing sin, but undertaking to "fulfill all righteousness") and at the same time by the Holy Spirit's descent permanently, accompanied by the Father's acceptance of Him as our Redeemer, "this is My beloved Son, in whom I am well pleased," namely, as undertaking to become man's Saviour. Thus "Christ glorified not Himself to be made an high priest, but He that said Thou art My Son" (Psalm 2:7; Hebrews 5:5; Matthew 3:14). John, though knowing His goodness and wisdom before, as he must have known from the intimacy between the cousin mothers, Mary and Elisabeth (Luke 1), and knowing that Messiah should come, and when Jesus presented Himself feeling a strong presentiment that this was the Messiah, yet knew not definitely Jesus' Messiahship, until its attestation by God the Father with the Holy Spirit at His baptism (John 1:31-33).
Under the power of the Spirit received at His baptism He encountered Satan in the wilderness. The mountain of Quarantania, a perpendicular wall of rock 1,400 feet above the plain, on this side of Jordan, is the traditional site. Satan's aim was to tempt Him to doubt His sonship, "if Thou be the Son of God," etc. The same voice spoke through His mockers at the crucifixion (Matthew 27:40). Faith answers with Nathanael (John 1:49). Mark 1:13 says "He was with the wild beasts," a contrast to the first Adam among the beasts tame and subject to man's will. Adam changed paradise into a wilderness, Jesus changed the wilderness into paradise (Isaiah 11:6-9). Jesus' answer to all the three temptations was not reasoning, but appeal to God's written word, "it is written." As Christ was "holy, harmless, undefiled, separate from sinners" (Hebrews 7:26), the temptation must have been from without, not from within: objective and real, not subjective or in ecstasy. The language too, "led up ... came ... taketh Him up ... the Spirit driveth Him" (ekballei, a necessary though a distasteful conflict to the Holy One), etc., implies reality (Matthew 4:1; Matthew 4:3; Matthew 4:5; Mark 1:12).
In fallen man suggestions of hatred of God, delight in inflicting pain, cruel lust, fierce joy in violating law, are among the inward temptations of Satan; but Jesus said before His renewed temptation in Gethsemane, cf6 "the prince of this world cometh, and hath nothing in Me" (John 14:30). As 40 is the number in Scripture implying affliction, sin, and punishment (Genesis 7:4; Genesis 7:12; Numbers 14:33; Numbers 32:13-14 Psalm 95:10; Deuteronomy 25:3; Ezekiel 29:11; Ezekiel 4:6; Jonah 3:4), Christ the true Israel (Deuteronomy 8:3; Deuteronomy 8:16; Deuteronomy 9:9; Deuteronomy 9:11-25) denied Himself 40 days, answering to Israel's 40 years' provocation of God and punishment by death in the wilderness. Not by His almighty power, but by His righteousness, Jesus overcame. First Satan tried Him through His sinless bodily wants answering to "the flesh" in fallen man. But Jesus would not, when hungry, help Himself, though He fed multitudes, for He would not leave His voluntarily assumed position of human absolute dependence on God. He who nourished crowds with bread Would not one meal unto Himself afford O wonderful the wonders left undone, And scarce less wonderful than those He wrought!
O self restraint passing all human thought, To have all power and be as having none! O self denying love, which felt alone For needs of others, never for His own! The next temptation in the spiritual order (Matthew gives probably the chronological order) was, Satan tried to dazzle Him, by a bright vision of the world's pomps "in a moment of time," to take the kingdoms of the world at his hands (as "delivered" to him, owing to man's fall) without the cross, on condition of one act of homage to him "the prince of this world." But Jesus herein detected the adversary, and gives him his name, cf6 "Get thee behind Me, Satan" (His very words to Peter, who, as Satan's tool, for the moment urged the same avoidance of the cross: Matthew 16:23), for it is written, Thou shalt worship the Lord," (Luke 4:8) etc. The kingdom of the world shall come to Him, just because His cross came first (Philemon 2:5-11; Revelation 11:15; Isaiah 53:12). To the flesh and the world succeeds the last and highest temptation, the devil's own sin, presumption. Satan turns Jesus' weapon, the word, on Himself, quoting Psalm 91:11-12, and omitting the qualification "in all thy ways," namely, implicit reverent faith and dependence on God, which were "Christ's ways."
Christ would no more presume because He was God's Son than doubt that He was so. To cast Himself from the temple S.W. wall pinnacle, then 180 feet above the valley before soil accumulated, or the topmost ridge of the royal portico, to test God's power and faithfulness, would be Israel's sin in "tempting Jehovah, saying, Is Jehovah among us or not?" though having had ample proofs already (Exodus 17:7; Psalm 78:18-20; Psalm 78:41; Deuteronomy 6:16, which Jesus quotes). All His quotations are from the same book, which rationalism now assails. Thus the lust of the flesh, the lust of the eye, and the pride of life, which lured the first Adam, could not entice the Second (Genesis 3:6; compare 1 John 2:16-17). The assault against man's threefold nature, the body (the lack of bread), the soul (craving for worldly lordship without the cross), and the spirit (the temptation on the temple pinnacle), failed in His case. It was necessary the foundation should be tested, and it stood the trial (Isaiah 28:16). Satan left Him "for a (rather until the) season," namely, until he renewed the attack at Gethsemane, "and angels came and ministered unto Him," God fulfilling the promise of Psalm 91: in Christ's, not Satan's, way.
Then began His public course of teaching and of miracles, which were not mere wonders, but "signs," i.e. proofs, of His divine commission; and not merely signs of supernatural power, but expressive intimations of the aim of His ministry and of His own all loving character; the spiritual restoration, which was His main end, being shadowed forth in the visible works of power and mercy. The Jews understood them and His words as His setting up the claim to be equal with God (John 5:1-19; John 10:30-33). It is certain that He made the claim (John 14:8-11). Such a Holy One as He would never have made it if it were not true. His whole character excludes the notion of self-deceiving enthusiasm. They evaded the force of His miracles (while recognizing their truth, which they would have denied if they could) by attributing them to Beelzebub (Matthew 12:24).
His incarnation being once granted, His divine sympathy, expressed by miracles of healing man's sufferings, follows as the necessary consequence (Matthew 8:17, compare Isaiah 53:4). His death in our nature to atone for our sins, and His resurrection, are the culminating point of His suffering with us and for us, that He and we through Him should be free from sin, sorrow, and death forever (1 Peter 3:18; 1 Peter 4:1-2; Romans 6:4-11). John's testimony to Him, "Behold the Lamb of God," followed but a few days after the temptation, Jesus meeting John at the Jordan valley on His homeward journey toward Galilee. John's words so impressed his two disciples Andrew and probably John (the apostle) that they left the Baptist for Christ. On the third day after leaving Bethany (John 1:28, the Sinaiticus, Vulgate and Alexandrinus manuscripts; John 2:1) He reached Cana of Galilee and performed His first miracle. He who would not work a miracle in the wilderness at the outset of His ministry, to supply His own needs, worked one to supply our luxuries. As His ministry began, so it ended. with a social meal.
The poet happily describes the miracle, "the modest water saw its God and blushed" ("vidit et erubuit lympha pudica Deum".) Next, He goes to Capernaum, a more suitable center for His ministry amidst the populous western shores of the Galilean lake than secluded Nazareth. Next, He went to Jerusalem for His first Passover during His ministry, and drives out of the temple court of the Gentiles the sheep and oxen, and overthrows the money changers' tables (for the traffic was an insult to the Gentile worshipper, and was not practiced in the court of the Israelites, and made devotion impossible), not by mere force but moral power. The whip of small cords was a puny weapon, but symbolized His coming universal empire. The act repeated at the close (Matthew 21:12) of His ministry, as at its beginning, befitted Him who came as purifier of the temple literal and spiritual (Malachi 3:1-4).
His own divinely formed body (the Sanctuary, the Holy of Holies, of God; naos) was typified by that literal (hieron) temple (John 2:18-20); its being destroyed by the Jews, and raised up by Himself in three days, was the sign He gave to those who challenged His authority in purging the temple of stone. John describes His officially taking possession of that temple which when a boy He called His Father's house (Luke 2:49, "in My Father's places," Greek), with a punitive scourge, the symbol of authority. The synoptical three evangelists describe the final purgation before the close of His ministry, without the scourge. A mere word and awe inspiring look made all, as in Gethsemane, fall back abashed before Him alone. The interview with Nicodemus issuing in his ultimate conversion occurred toward the close of the paschal week (John 3). (See NICODEMUS.) Then He passed to northeastern Judea, where by His disciples He baptized many (John 3:22-26; John 4:1-2) and stayed to nearly the end of the year. After His eight months' ministry in Judea, upon John's imprisonment which threatened danger to His infant church, He proceeded through Samaria, the shortest route, to the safe retreat of Galilee.
The care was followed by the conversion of the nobleman and his whole house. Jesus returned to Jerusalem at "the feast" of Passover (John 5:1; the Sinaiticus manuscript reads "the"; the Alexandrinus and Vaticanus manuscripts omit it, which would favor the view that the feast was Purim); thus there would be four Passovers during His ministry: John 2:13; John 5:1; John 13:1 (the last), besides the one He stayed away from because of threatened violence (John 6:4; John 7:1); and thus His ministry lasted three and a half years; not two and a half, as making the feast to be Purim would imply. The cure of the man infirm for 38 years at Bethesda pool followed on the sabbath, proving that He who had shown Himself Lord of the temple is Lord also of the sabbath. (See BETHESDA.) This was the turning point in His history; henceforth "the Jews" (i.e. the hierarchical party, adherents of the sanhedrim, in John's usage), on His claiming unity in working, dignity, and honour with the Father as justifying His healing on the sabbath, commenced that rancorous opposition which drove Him in a day or two after from Jerusalem.
His main Galilean ministry begins with this, as recorded in the Synoptical Gospels: Matthew 4:12; Matthew 4:17, Mark 1:14-15; after John's imprisonment, which had not taken place at the earlier visit (John 3:24; John 1:45; John 2; John 4:1-3, etc.). (See GOSPELS.) His Judaean ministry is John's main subject. However, Luke from Luke 9:51 to Luke 19:28 records Christ's ministry between the feast of tabernacles in October, A.U.C. 782, and the triumphal entry before the last Passover, April, 783. Eusebius (H.E. iii. 24.) states that the three synoptical evangelists recount" what was done by our Saviour in the space of one year after the imprisonment of John the Baptist." This period is divided into two by the feeding of the 5,000 about the time of that Passover which our Lord was debarred from keeping at Jerusalem by the murderous designs of the hierarchical party there. The events up to and including the feeding, a period of little more than three weeks, are fully detailed; those of the remaining period are only in part narrated. Luke's order of events seems from his own statement (Luke 1:3, "from the very first," namely, the Baptist's birth, "to write in order") to be the chronological one; in the first portion (namely, that before the feeding) it, is confirmed by Mark, also by John.
Matthew's grouping of the discourses and events in clusters is designed for other than chronological sequence: the Sermon on the Mount, the instructions to the twelve before their mission, the collection of parables (Matthew 13), that of miracles (Matthew 8 and Matthew 9): he notices place, where the order of time is not observed, showing it was not ignorance of the order of time which caused his non-observance of it (Matthew 8:5; Matthew 8:14; Matthew 8:18; Matthew 8:28; Matthew 9:1; Matthew 12:9; Matthew 13:1). In fulfillment of Isaiah 9:1 He, after His rejection at Nazareth (Matthew 4:13-17), settled at Capernaum hard by the populous plain of Gennesar, a "people that sat in darkness," being half gentilized by the neighbouring nations. (See CAPERNAUM.) The people remembering His miracle on the nobleman's son a few weeks before (John 4:46) "pressed upon Him to hear God's word" (Luke 5:1); then the miraculous draught of fish was the occasion of His drawing Simon, (Andrew), James and John permanently from earthly fishing to become cf6 "fishers of men" (Luke 5:1-10; Matthew 4:18-22; Mark 1:14-20).
(3) Christ's prohibiting the demon to testify to Him, that the people's, belief might not rest on such testimony, giving color to the Jews' slander (Matthew 12:24; Mark 1:34).
His ceaseless energy in crowding the day with loving deeds vividly appears in Mark 1:32-34; Luke 4:40-41. Retiring for communion with God into a solitary place long before day, He was tracked by Simon and the people; but He told them He must go and preach to the other "village towns" (koinopoleis) also, with which the Gennesareth plain was studded. His circuit lasted until the eve of the next sabbath, when (Mark 2:1) He was again in Capernaum. The only incident recorded of the circuit was He healed the leper in the synagogue by His holy touch.
Emissaries of the hostile hierarchy from Jerusalem (Luke 5:17) now watched His movements: at first "reasoning in their hearts," which His omniscience detected, as if His assuming the power, to forgive sins in the case of the palsied man were "blasphemy" (Mark 2:6; Mark 2:8); then "murmuring" at His eating with the publican Levi whom He called that day before the sabbath (Mark 2:14-17; Luke 5:30); then objecting to His not fasting, from whence He was called "a winebibber and glutton," to which He replied by images from the wine before them and the garments they wore, the spirit of the new dispensation must mould its own forms of outward expression and not have those of the old imposed on it, nor can the two be pieced together without injury to both; lastly "filled with madness" at His healing on the sabbath a man with withered right hand, besides His previous justification of the disciples against their censure for plucking grain ears on the sabbath, "the first of a year standing second in a sabbatical cycle" (Ellicott, Life of Christ; Luke 6:1, the Alexandrinus manuscript, but the Sinaiticus and the Vaticanus manuscripts omit it), and proclaiming Himself its Lord. They resolve to "destroy" Him (Mark 2:23-28; Mark 3:1-6; Matthew 12:1-14).
This resolve at Capernaum was the same as they had already formed at Jerusalem (John 5:1-18), and on the same plea. Nay, they even joined the Herodians their political opponents to compass their end (Mark 3:6). Seven miracles He performed on the sabbath (Mark 1:21-29; Mark 3:1-2; John 5:9; John 9:14; Luke 13:14; Luke 14:1). Their murderous plotting was the time and occasion of His withdrawal to the solitary hills W. of the lake, and choosing 12 apostles who should be His witnesses when He was gone. The horned hill of Hattin was probably the scene of their being chosen (Luke 6:12-13), and of the Sermon on the Mount. The beginning and end of this sermon are the same in Luke 6 as Matthew 5-7; the general order is the same; and the same miracle, the centurion's servant, succeeds. Some of the expressions are found in other collocations in Luke (who gives only the summary in Luke 6), our Lord giving the same precepts on more occasions than one (compare Matthew 5:18; Matthew 6:19-21; Matthew 6:24; Matthew 7:13; Matthew 7:22, respectively, with Luke 12:58; Luke 12:33; Luke 16:13; Luke 13:24-25; Luke 13:27).
The sermon's unity precludes its being thought a collection of discourses uttered at different times. Possibly, though not so probably, the longer form was spoken at the top of the hill (Matthew 5:1) to the apostles and disciples, the shorter when "He came down and stood on the level" a little below the top (Luke 6:17), to the "great multitude." The variations in the two forms are designed by the Holy Spirit to bring out fresh lights of the same truths. Luke's does not notice the portion on almsgiving, prayer, and fasting (Matthew 6). The healing of the centurion's servant follows: the first Gentile healed, without seeing Him, by a word, at the request preferred twice by others before he presumed himself to ask (Luke 7:3-6; Matthew 8:5-6). The next day, He ascended the steep up to the hamlet Nain, and restored to the sorrowing widow her son who was being carried for burial, probably to the sepulchral caves on the W. of Nain, of which traces remain. The anointing of His feet (only) in Simon's house in some neighbouring town by the sinful but forgiven woman followed. Mary of Bethany anointed His head as well as His feet.
Both wiped His feet with their hair, the sinful woman also kissed and washed His feet with her tears (Luke 7:38; John 12:3; Mark 14:3). Not Mary Magdalene, whose possession by demons does not prove impurity, as on the other hand this woman's impurity does not prove demoniacal possession. About the same time John Baptist from his dungeon at Machaerus sent two disciples to inquire whether Jesus is He that should come; primarily to convince them (as Jesus in fact did from His miracles and His gospel preaching: Luke 7:18-23; Mark. 11) that thus to the last he should be the Bridegroom's friend, introducing the bride to Him (John 3:1-29; John 3:27-30); secondarily to derive for himself the incidental comfort of accumulated conviction. Next, followed the short circuit of a couple of days preaching from city to city, attended by ministering women (Luke 8:1-3): Mary Magdalene, Joanna, Susanna, and many others, including possibly the woman who "loved much" and evidenced it because she knew by "faith ... her many sins forgiven" (Luke 7:46-50).
He returned to His "home" at Capernaum (margin Mark 3:19-20), and the multitude flocked together so eagerly that the disciples "could not so much as eat bread"; so His kinsmen "went out (of their temporary abode at Capernaum) to lay hold on Him, saying, He is beside Himself." A few verses later (Mark 3:31) they with His mother arrived at the house "desiring to speak with Him," and He replied to His informants, "My mother and My brethren are these which hear the word of God and do it." The cure of the demoniac blind and dumb was the occasion of the Pharisees attributing His miracle to Beelzebub (a charge repeated again subsequently: Luke 11:14-15), and elicited His warning that they were verging toward the unpardonable sin against the Holy Spirit, namely, the expression of their inward hatred of what they knew and felt divine so as to lose the power of fulfilling the conditions required for forgiveness. On the evening of the same day from a fishing vessel He spoke the series of parables beginning with that one recorded by all the three synoptical Gospels, that of the sower, as His eyes rested on the grainfields reaching to the margin of the lake.
At the close the apostles took away from the lingering multitude their wearied Master "as He was" (Mark 4:36), in the vessel toward the eastern shore. A storm wind from one of the deep ravines in the high plateau of Jaulan, which "act like gigantic funnels to draw down the winds from the mountains" (Thomson, Land and Book) and converge to the head of the lake, burst upon the waters (Luke 8:23, "came down" appropriately, for the lake is 600 ft. lower than the Mediterranean), and the ship filled and they were in jeopardy. His word sufficed to quell the sea in the world of nature, as previously the demons in the spirit world. On reaching the eastern shore the two Gergesene demoniacs (of whom the prominent one alone is noticed by Mark and Luke) met Him. The tombs where was their home still are visible in the ravines E. of the lake. The manifold personality of the one, his untameable wildness, self mutilation with stones, his kneeling, shouting, and final deliverance are graphically told by Mark (Mark 5). By our Lord's command he became first preacher to his own friends, and then in Decapolis (Luke 8:39).
On Christ's return to the western shore followed the raising of Jairus' daughter with studied privacy (contrast the public raisin; of the Nain widow's son, each being dealt with as He saw best for them and for His all wise ends), preceded by the cure of the woman with the issue of blood. Again He visited Nazareth and taught on the sabbath. The same incredulity of His countrymen (John 1:11), though now expressed by contempt rather than by violence as before, showed itself: "is not this the carpenter?" etc. (Mark 6:1-6, referring probably to His having worked with Joseph the carpenter in youth.) Their unbelief, which made Him "marvel," stayed His hand of power and love (Isaiah 59:2); but even the promiscuous and exceptional cures He wrought there manifested His divine grace and power. Soon after John Baptist's murder the twelve returned and "told Jesus all they had done and taught" (Mark 6:30, etc.), and He considerately invited them to retire to the further side of the lake for rest, to the neighbourhood of Bethsaida Julias. Five thousand people soon broke in on His retirement, and instead of sending them away He first fed their souls, then their bodies, making them sit on the green grass table land N.E. of the lake, or else the plain by the Jordan's mouth (Luke 9:10-17).
The miracle constrained them to confess, "this is of a truth that prophet that should come into the world" (John 6:14); it is one of the seven selected by John to be recorded. On the same evening that the Jerusalem multitudes were having the paschal lambs slain for the feast, He the true Lamb in eastern Galilee was feeding other multitudes, and on the following day in the Capernaum synagogue discoursed on the bread of life and His flesh which must be eaten in order to have life (John 6:22, etc.). From ministering in Judaea He had gone to minister in eastern Galilee, which was the more Judaized part. Now He proceeds to the more Gentile part, namely, northern Galilee. Teaching and preaching characterized this period, as miracles had the former. Thus, a progressive character is traceable in Christ's ministry. Luke devotes to this period only from Luke 9:18-50, Mark from Mark 6:45-49. Matthew gives the fullest record of it. Christ's performance of miracles was regulated by the faith of those to whom He ministered; amidst the imperfect faith of the northern frontier lands little scope for them was afforded, and they were few.
After feeding the 5,000 Christ directed His disciples (Mark 6:45) to cross to Bethsaida (not Julius at the head of the lake, but on the W. at Khan Minyeh, or Bat-Szaidu, or "the house of fish," a name likely to belong to more than one place on a lake so famous for fish. The gale which brought boats from Tiberius to the N.E. coast, but delayed a passage to the W., must have been from the S.W.: John 6:23. Therefore the Bethsaida here was a town on the W. coast which the apostles were making for, but in vain). It was "evening" (Matthew 14:15), i.e. the "first evening" or opsia, between three and six o'clock, toward its close, before the 5,000 sat down, the day being "far spent" (Mark 6:85). At the beginning of the second evening (from sunset to darkness) after six the disciples embark (John 6:16), and before its close reach the mid lake (Mark 6:47; Matthew 14:24) and encounter the gale which, beginning after sunset, was now at its height. For hours they made slow progress, until Jesus "in the fourth watch" came walking to them on the waters (the attribute of God: Job 9:8; Psalm 77:19).
He had "departed into a mountain Himself alone" because He perceived that the people would come and take Him by force to make Him king (John 6:15). Now He comes to the relief of His disciples. "He would have passed them," to elicit their faith and prayers (Mark 6:48; Luke 24:28); also leading the way toward the desired haven. Then followed Peter's characteristically impulsive act of faith, and failure through looking at the dangers instead of to Jesus, and his rescue in answer to his cry (Psalm 94:18). This miracle "amazed the disciples sore beyond measure," so that "they worshipped Him, saying, Of a truth Thou art the Son of God". (Matthew 14:33) The people on the E. side of the lake followed after Jesus to the W. side in some of the boats which had come from Tiberias (the W. side), and found Him at Capernaum. It was the 15th day of Nisan, a day of "holy convocation, in which no servile work was done," the day succeeding the Passover eve (Leviticus 23:6-7).
Appropriately, as His miracle of the loaves the evening before answered to the Passover, so His discourse in Capernaum synagogue on Himself as the Bread of life (in His incarnation "coming down from heaven," and in His atoning death where He gave His flesh "for the life of the world," appropriated by faith, John 6:35; John 6:50-52) was on the day of holy assembly the first of the seven. (See CAPERNAUM.) Less malignity appears in His hearers than on His former visit (Luke 6:7; Luke 6:11); for the emissaries of the hostile faction from Galilee, Judea, and Jerusalem, were away celebrating the Passover in the metropolis. Some doubters and cavilers of the hostile party (called by John "the Jews," John 6:41) murmured at His calling Himself "the Bread which came down from heaven." But the multitude who had come after Him in the earlier part of His discourse questioned in a less unfriendly spirit. Some disciples "went back and walked no more with Him"; but Peter in the name of the twelve declared "we are sure that Thou art that Christ, the Son of the living God" (Sin. and Vat. and other best manuscripts read "THE HOLY ONE OF GOD"; received reading is evidently a marginal correction from Matthew 16:16).
The reference to the Eucharist can only be indirect, for it was not yet instituted: the saved thief on the cross never partook of it; "the son of perdition," Judas, did. The eating of His flesh which is essential to salvation can only therefore be spiritual (John 6:63). Healings in the Gennesaret plain near Capernaum for a few days followed (Matthew 14:34-36; Mark 6:55-56). Pharisees and scribes then came from Jerusalem (Matthew 15; Mark 7). Having craftily gained entrance into the disciples' social meetings they observed and now charge Jesus with His disciples transgressing the tradition of the elders which forbade eating with unwashen hands. He in reply condemned them because they also transgressed God's fifth commandment, to honour parents, and in their hearing calls the multitude and warns the latter that defilement comes from within, not from without. Both the truth and the publicity grievously offended the Pharisees. Herod very shortly before, perplexed on hearing the fame of Jesus, had surmised with others that "this is John Baptist risen from the dead, and therefore mighty works do show forth themselves in him" (Matthew 14:2).
The I is emphatical in Luke 9:9; "John have I beheaded, but who is this?" Guilty conscience recalls his perpetrated murder, and fills him with superstitious fears. Sadducean unbelief on the other hand whispered that his fears might be groundless after all. So he desired to see Him to satisfy himself. Eastern Galilee was no longer a safe place for Jesus and His apostles, therefore the Lord with drew to the N.W. to the confines of Tyre and Sidon (Mark 7:24; Matthew 15:22) for quiet Seclusion, where He might further instruct the twelve. He did not cross into the pagan territory, but a Syro-phoenician woman crossed from it to Him. Descended from the Canaanite idolaters who fled to the extreme N. from Palestine on its conquest by Israel, she yet exhibited a faith which triumphed over repeated trials whereby the Lord designedly tested it. She extended His mission beyond "the lost sheep of the house of Israel" to include her. Counting herself a "dog" she by faith was counted by God His child (Galatians 3:26). The demon was cast out, her child healed, and herself commended for a faith which almost surprises the Giver of it, and which was irresistible with Him: "O woman, great is thy faith! Be it unto thee even as thou wilt."
Thence He returned through the half pagan Decapolis, which was almost wholly on the E. side of the sea of Galilee. The Vaticanus and Sinaiticus manuscripts, besides the very ancient manuscript of Beza and others, old Latin, Vulgate and Copt. manuscripts, read Mark 7:31, "from the coasts of Tyre He came through Sidon unto the sea of Galilee." This implies that Jesus actually passed on to the pagan Sidon, the stronghold of Baal and Astarte worship. Thus the climax of mercy was reached; an earnest of the extension of His kingdom, after His ascension, from Jerusalem to Judaea, from Judaea to Samaria and half Judaized half pagan Galilee, and from thence to the uttermost parts of the Gentile world (Acts 1:8). Thence He began His southeastern circuit through Decapolis to the shore E. of the sea of Galilee. A deaf man with an impediment in his speech was cured there.
In his case and that of the blind man at Bethsaida Julius there is the peculiarity (probably to awaken attention to His act in both the patient and the non-spiritual crowd) that He took each away from the crowd and He used the action of touching (compare 1 John 1:1 spiritually; Daniel 10:15-16; Psalm 51:15; Ephesians 6:19) and spitting (comp, spiritually Psalm 34:8) on the parts affected; and in the blind man the cure was gradual (compare Mark 4:31-32; Mark 7:32-35; Mark 8:22-25). The half Gentile Decapolitans thereupon glorified the God of Israel (Matthew 15:31), drawn by the divine Son to recognize the Father and to take Israel's God for their God. Then followed the feeding of the 4,000 with seven loaves (probably on the high ground E. of the lake near the ravine opposite to Magdala, now wady Semak). The place was near that of the feeding of the 5,000; but the number of loaves in the miracle of the 4,000 was greater; the number of the fish also ("a few" among the 4,000, only two among the 5,000: Mark 6:38; fish naturally would be forthcoming, the apostles being fishermen and near the lake); the number of baskets of remnants less (seven spurides, but from the 5,000, 12 kofinoi); the number of people less; the time they had been with Jesus longer, three days, only a day in the case of the 5,000 (Mark 6:33-35; Mark 8:2).
The impulsive coast villagers of the N. and W. (for they had run on foot after our Lord from the W., round the N. end of the lake, and received accessions to their numbers from Bethsaida Julius: Mark 6:33; Matthew 14:13) would have made Jesus Christ a king had He not withdrawn (John 6:15). The Decapolitans and men of the E. coasts made no such attempt. The 4,000 Decapolitans were mainly Gentile; the 5,000 N. and W. Galileans were Jewish. The distinction (though unobserved in the English "baskets") is accurately maintained between the spurides of the miracle of the 4000 and the kofinoi of the 5,000. When our Lord refers back to both miracles (Matthew 16:9-10), with the undesigned minute accuracy that characterizes truth He says, "Do ye not remember the five loaves of the 5,000; and how many kofinoi ye took up? neither the seven loaves of the 4,000, and how many spurides ye took up?" Compare Greek, Matthew 16:9-10, with Matthew 14:20; Matthew 15:37. Spuris expresses in Acts 9:25 the basket in which Paul was let down, therefore it was capacious. Kofinos was the common provision basket, therefore smaller; there were 12, as each of the apostles carried one.
Possibly the amount of remnants in the seven spurides was as much as, or more than, that of the 12 kofinoi. The company of 5,000 sat on "the green grass, much" of which was in the place (Mark 6:39; John 6:10); the 4,000 sat "on the ground" (Matthew 15:35; Mark 8:6). Next, He crosses to Magdala (on the W. of the lake, now el Mejdel, a village of a few huts; the Sinaiticus and Vaticanus manuscripts read Magadan) or to Dalmanutha (from darab, "pointed", i.e. among the cliffs) in its neighbourhood (Mark 8:10, compare Matthew 15:39). The Pharisees for the first time now in concert with the Sadducees hypocritically (for they had no real desire to be convinced) desired a "sign from heaven, tempting Him." The only sign He vouchsafed to this spiritually "adulterous" generation, which could not discern the signs of the times, was that of Jonah. Jesus was about to cast Himself into the angry waves of justice which would have otherwise overwhelmed us, as a piacular victim, and then rise again on the third day like the prophet.
His stay was brief. Embarking again in the ship in which He had come (Mark 8:13), and warning His disciples against the leaven of their doctrine, He comes to Bethsaida Julius and heals the blind man, with significant actions accompanying the healing, and by a gradual process. Next, He journeys northwards to Caesarea Philippi. In this region occurred Peter's famous confession of Jesus Christ as "the Christ the Son of the living God," a truth which Jesus charged them not to make known, as His time was not yet come and premature announcement might have excited popular outbreaks to force on His kingdom. There is a "fainess of time" for which all God's dispensations wait. Here also for the first time formally Jesus announced what seemed so contrary to His divine claims, His coming death, which offended Peter and brought on him sharp rebuke as his previous confession brought him praise.
Here too, six days later (Mark 9:2; Matthew 17:1; "about eight days after," Luke 9:28), occurred the transfiguration on Mount Hermon near Caesarea (Mark 9:3, where the reading "as snow," omitted in the Sinaiticus and Vaticanus manuscripts but supported by the Alexandrinus manuscript, that of Beza, and the Old Latin and Vulgate, favors snowy Hermon, which is moreover near Caesarea Philippi, in the neighbourhood of which the transfiguration took place, not Tabor with a fortified town on its top). Moses and Elias appeared with our Lord, to show that the law and the prophets were fulfilled in Jesus Christ, whose "decease" was the subject of their conversation (Luke 9:31), the very thing from which Peter shrank (Matthew 16:21-23). The glory then revealed was a counterpoise to the announcement of His sufferings, from which Peter had shrunk, and would confirm the three primates among the twelve so as not to lose faith because of His sufferings foretold just before. (Matthew 16:21; (Matthew 16:27-28; (Matthew 17:1 ff) The following day, on His descent from the mountain, He found the scribes questioning with the disciples respecting their inability, through defective faith, to cure a deaf and dumb demoniac.
What a contrast! Heavenly beings on the mountain, devils and unbelieving disciples below! His face still beamed with the glory of the transfiguration, just as Moses' face shone after being in Jehovah's presence (Exodus 34:29-35); so that "the people were greatly amazed, and running to Him saluted Him" (Mark 9:15). The Lord rebuked the "faithless (the disciples; compare before, Matthew 17:19-21) and perverse (the scribes) generation"; the demoniac's paroxysm became more violent "when he saw Him" (Mark 9:20; so in the case Luke 4:34), so that he fell foaming and wallowing. The father said, "if Thou canst do anything, have compassion"; Jesus replied (The question is not, if I can do, but) cf6 "if thou canst believe; all things are possible to him that believeth". (Mark 9:23) With tears the father cried, "Lord, I believe, help Thou mine unbelief." Seeing the people running together, and the father's faith having been now proved, Jesus by a rebuke cast out the demon, and with His hand lifted up the lad, almost dead with the reaction (as Mark describes with the vividness of an eyewitness, Peter being his prompter).
Next, the Lord turned S., and at Capernaum by a miracle paid the half shekel apiece, for Himself and Peter, appointed to be paid by every male from 20 years old for the temple service (Exodus 30:13; 2 Kings 12:4; 2 Chronicles 24:6; 2 Chronicles 24:9). The late demand of the tax levied months before is attributed by Ellicott (Life of Jesus Christ) to the Lord's frequent absences from Capernaum. As son of the temple's King He might claim exemption from the temple tribute, but His dignity shone only the brighter by His submission. Elation at their Master's power now bred contention among the disciples for preeminence; instead of laying to heart His prediction of His being delivered into wicked men's hands, they did not even understand His meaning and were afraid to ask Him. Forgetting their own late inability through want of faith to cast out the demon at the foot of the transfiguration mountain, they forbade one casting out demons in Jesus' name, because "he followed not with them."
(This combined with the confidence implied in his character, Mark 10:38-39, shows that John had not merely the feminine softness and meditative quiet commonly assigned to him, but was also a "son of thunder," implying fiery zeal: 2 John 1:10-11; 3 John 1:9-10.) The Lord replied, "Forbid him not, for he that is not against us is for us" (Luke 9:50). This is the maxim of charity toward others. The seemingly contrary maxim (Luke 11:23) is that of decision in regard to ourselves. (Therefore the Greek in Luke 9:50 is hos ouk estin, but in Luke 11:23 ho mee on.) We are to hail the fact of the outward adhesion of others to Christ's cause in any degree, the judgment of their motive resting with Him; but we are to search our own motives, as before Him who knows them and will judge us accordingly. Compare Numbers 11:28; Acts 15:8-9.
A misgiving that they had acted wrongly probably suggested John's mention of the fact after Jesus set the little child in the midst and said, cf6 "whosoever shall receive one of such children in My name receiveth Me"; the man in question had used Christ's name without avowedly receiving Him; not numbered among the apostles, yet by faith exercising apostolic powers. At this period lowliness, guarding against offending the little ones at any earthly cost, love and forgiveness, illustrated by the parables of the one lost sheep and the unforgiving though forgiven debtor, were the chief subjects of Christ's teaching (Mark 9:33-50; Matthew 18). Here a new and distinct phase of Christ's ministry begins, "the time that He should be received up" (Luke 9:51). This period begins with His journey in October to the feast of tabernacles, and ends with His arrival at Bethany six days before the Passover.
The priestly party's design to kill Him was now matter of public notoriety, and the Pharisees sent officers to take Him (John 7:25; John 7:30; John 7:32). Luke 9:51-18;Luke 9:15 in Luke's Gospel has no parallel notices in Matthew and Mark, except Luke 11:17; Luke 13:18, probably the repetition of the same truths on a later occasion (Mark 3:24; Mark 4:30). From Luke 18:15 Luke coincides fully with Matthew and Mark. The connection is earlier renewed; compare Luke 17:11 with Matthew 19:1-2; Mark 10:1; Luke alluding to the journey from Ephraim (John 11:54) through "Samaria and Galilee," Matthew and Mark through Perea "beyond" or "the further side of Jordan." But at Luke 18:15 the account of the blessing of the infants undoubtedly reunites the three synoptists. The notes of time and place in the portion of Luke (Luke 9:51-18;Luke 9:15) are vague, the Holy Spirit's design there being to supply what the other evangelists had not recorded and which He saw fit for the edification of the church.
John supplies three chronological notices of three journeys toward Jerusalem in this period. Luke 9:51-53 answers to His journey to the feast of tabernacles John 7:10), when "He went up not openly, but as it were in secret," so that it was only because "His face was as though He would go to Jerusalem" that the Samaritans would not receive Him. "The time that He should be received up" includes not merely His last journey there, but the whole period between the close of His regular ministry and His last Passover; a season preparatory for His death and His being received up, and preceded by prophecies of it (Mark 9:31). Again, Luke 13:22 corresponds to John 10:40; John 11:1, His second journey three months later toward Jerusalem, but not reaching further than Bethany, from beyond Jordan where He had withdrawn. He had remained previously in Judea between the feast of tabernacles and that of the dedication (John 7:2; John 7:10; John 10:22; John 10:40), His third journey, in Luke 17:11, answers to Matthew 19:1; Mark 10:1, and to His previous retirement to Ephraim, near the wilderness or hill country N.E. of Jerusalem (John 11:54); and shortly precedes the last Passover.
Fausset, Andrew R. "Entry for 'Jesus Christ'". "Fausset Bible Dictionary".


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Mayor opens new leisure destination Flip Out Doncaster
Mayor Ros Jones CBE cuts the ribbon to officially open Flip Out Doncaster, with Paddy Mellon, Frenchgate general manager, and Keith Wortley, owner of Flip Out Doncaster
The Mayor of Doncaster has joined hundreds of people at the opening of South Yorkshire's new £1.5m activity and trampoline park, Flip Out Doncaster.
Coun Ros Jones was taken on a tour of the 30,000 sq ft attraction at Frenchgate shopping centre before cutting the ribbon to officially open one of the biggest Flip Outs in the UK.
The arena is much more than just a trampoline park, boasting the North of England's first NinjaTAG attraction – an indoor assault course which tracks the progress of players using wearable technology.
The park also includes bouldering and traverse climbing walls, two 20ft cyber towers for vertical races between friends, plus a bed of 50 inter-connected trampolines.
Wearable technology is in play throughout the park with customers able to track their scores on the cyber towers and use FlyCam to record their skills on seven different activities around the arena before sharing the videos on social media.
Keith Wortley, owner of Flip Out Doncaster, said: "Our opening day has been a huge success with people coming from across the region to experience what's on offer at the new attraction.
"With the exciting addition of the North's first NinjaTAG, we feel Flip Out Doncaster is the ultimate entertainment destination in Yorkshire and much more than a trampoline park.
"It's a real family day out with trampoline stunt boxes for learning and practicing free-running skills, battle beams, foam pits and a large soft play area for toddlers.
"We look forward to welcoming many more visitors in the coming months."
Coun Jones CBE said: "Flip Out Doncaster is such a great addition to the town's leisure offer and I'm thrilled to officially open it.
"It's great for the town and it was wonderful to see so many people of all ages enjoying themselves."
Karen Staniforth, assistant general manager at Frenchgate, said: "We are delighted to be welcoming Flip Out to its new home within Frenchgate.
"It's exciting to be further adding to our leisure offering, to make the centre a more varied and fun place to visit."
The lower level of the arena features four party rooms and a 160-seat café situated next to the soft play area and NinjaTAG course.
Tags: Coun Ros Jones, Flip Outs, Karen Staniforth, Keith Wortley, TECHNOLOGY
Previous Demand fuels new appointments for corporate team
Next South Yorkshire move for Capgemini UK

redpajama_set_name: RedPajamaCommonCrawl


The ensemble courage was founded in 1997 in Dresden. Meanwhile it has established itself as one of the leading ensembles for contemporary music in Germany. Since its debut concert ensemble courage has consistently received critical acclaim and enthusiastic audience support for its high quality concert performances and ambitious and unusually diverse programming. The group has a core of 15 musicians and presents concerts with repertoire ranging from solo compositions to chamber symphony size works. Alongside its own performance season in Dresden the ensemble presents concerts at festivals such as Ars Nova (SWR), Dresden Festival for Contemporary Music, Global Ear, INMF Darmstadt, International Festival of Contemporary Music Tashkent, Musica Viva Munich and Maerzmusik Berlin.
Sponsored by the prestigious Siemens Arts Program, the City of Dresden, the Deutscher Musikrat, and the State of Saxony the ensemble has given premiere performances by established composers such as Chaya Czernowin, Gerhard Staebler, Sidney Corbett, Christopher Fox, Helena Tulve and Michael Hirsch as well as dozens of premieres by emerging composers.
In 2004 it premiered a program with miniature operas by Tamara Ibragimowa, Benjamin Schweitzer and Charlotte Seither as part of the Dresden Festival of Contemporary Music.
Concerts of the ensemble have been recorded and broadcast by nationwide and European radio stations. In 2002 the ensemble's debut solo cd was released on the "en avant"-label. In 2008 ensemble courage will present the premiere recording of Chaya Czernovin's Winter Songs. Additional recordings have been released on the Wergo and MD-Radio labels.
In 2001 ensemble courage received the emerging artists Prize by the "Ernst-von-Siemens Foundation for Music" (Förderpreis für Musik) , in 2004 it was awarded the "Cultural Prize of the City of Dresden", and for its 2007-8 season it is the recipient of grants by the Music Council of Germany (Deutscher Musikrat).
The main focus of the ensemble's repertoire are works by young, emerging international composers. In addition to traditional concert repertoire the group presents experimental and unconventional concerts involving improvisation, musical theatre and "cross-over"-projects, such as "noize-creator", a collaborative program with musicians from the ensemble and DJs from the Dresden underground music scene, as well as exchange projects with London's ensemble Apartment House and the Argento Ensemble from New York.
Sponsored by the Goethe Institute and the German Academy Villa Massimo in Rome the ensemble has presented concerts in Finland, Slovenia, Usbekistan and Italy. Currently the group is preparing a tour of four countries in the Middle East for 2009.
The ensemble courage was founded by the Dresden composer Benjamin Schweitzer. In 2000 Titus Engel was appointed principal conductor. From 2005-08 the ensemble has been under the artistic direction of Berlin-based composer and curator Oliver Schneller. Carsten Gerth is its managing director. From 2009-12 Titus Engel was the artistic director of Courage.
Since 2004 the ensemble is closely assiociated with the European Center for the Arts in Dresden-Hellerau.


Principal Investigator: Jones, Rodney H.
Abstract: This project aims to extend the successful English language peer tutoring system established in FHS to other faculties and schools. The system, known as 'The Language Clinic', is based on 'writing centers' popular in North American universities. It involves students with high English proficiency providing face-to-face and on-line consultations to their peers on course assignments. The system attempts to promote the integration of language improvement with students' regular coursework and to foster empowerment and a culture of literacy among students. In order to explore the possibility of transplanting this system to other faculties and schools, a pilot program will be established within at least one other faculty/school (Both the Faculty of Business and the School of Law have expressed interest in being considered for such a partnership). This extension of the Language Clinic will be modeled on the FHS system and receive administrative and logistic support from EDO and FHS, but, at the same time, will be designed to specially meet the needs of the students in the faculty/school in which it is established. The effectiveness of the program will be measured both qualitatively and quantitatively though such means as client surveys, focus group interviews, analysis of transcripts of consultation sessions, pre and post-tests of writing ability, and analysis of the effect of Language Clinic attendance on students' results on written assignments.


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Sri Venkateswara Swamy Temple is a landmark Vaishnavite temple situated in the hill town of Tirumala at Tirupati in Chittoor district of Andhra Pradesh, India. The Temple is dedicated to Lord Sri Venkateswara, an incarnation of Vishnu, who is believed to have appeared here to save mankind from trials and troubles of Kali Yuga. Hence the place has also got the name Kaliyuga Vaikuntham and Lord here is referred to as Kaliyuga Prathyaksha Daivam. The temple is also known by other names like Tirumala Temple, Tirupati Temple, Tirupati Balaji Temple. Lord Venkateswara is known by many other names: Balaji, Govinda, and Srinivasa.


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The AAG Gold Medal is the highest award given by the international Association of Applied Geochemists (AAG). It recognizes recipients' lifetime achievements, or significant contributions to geochemistry and its applications. The medal is minted with the name of the recipient and the year of the award from two troy ounces of silver bullion.

Recipients
The following have received the gold medal:

See also

 List of geology awards

References

Awards established in 1995
Geochemistry
Geology awards

redpajama_set_name: RedPajamaWikipedia


The Elders Boyanup Supreme Springing Heifer Sale on Friday, December 14, 2018, will see 815 PTIC first cross heifers offered. Angus-Friesian heifers will make up 92 per cent (750 head) of the catalogue and among the largest Angus-Friesian heifer vendors is Keith and Alison Jilley, KL & AJ Jilley, Boyanup, with 90 heifers nominated, PTIC to Limousin bulls and due to calve from February 1, 2019, for 10 weeks.
The beef female selling season traditionally kicks off with the Elders Boyanup Supreme Springing Heifer Sale.
SUMMER is upon us and it's the time of year beef producers start thinking about sourcing their replacement breeders for next year's joining.
The beef female selling season traditionally kicks off with the Elders Boyanup Supreme Springing Heifer Sale and is a marked event in many South West cattle producers' calendar.
It will be held at the Boyanup saleyards on Friday, December 14, 2018, starting at 11.30am.
And sticking with tradition, the sale catalogue of 815 PTIC heifers will again feature quality first cross maiden females the fixture has built its reputation on over its 28-year history.
Sale co-ordinators Michael Carroll and Robert Gibbings place paramount importance on quality control when inspecting and selecting the bucket-reared, first cross heifers.
All heifers in the sale are out of dairy dams and carry a vendor guarantee for a 10-week joining period and a maximum calving period of 12 weeks.
They are also pregnancy tested in calf by a veterinarian not before November 1 and are accompanied by a pregnancy certificate.
All heifers have been ear notch tested free of persistent infection (PI) of Pestivirus by a vet since November 1.
Mr Carroll said this year's line-up of first cross heifers are superb in quality and look outstanding coming off the back of a season that started very late.
"The vendors have done an exceptional job of preparing the heifers especially for this sale and have set the standard for some really first class future breeders," Mr Carroll said.
"Calves are now being sold from cows and heifers from previous years Elders Supreme Heifer sales and are selling very well with decent weights and good returns".
"As always the Elders Supreme Springing Heifer sale comes with its guarantees for purchasers.
"All of the heifers have passed a Pestivirus ear notch test giving buyers peace of mind.
An example of the 24 PTIC Murray Grey-Friesian heifers (15 synchro AI mated) due to calve to Limousin bulls and part of the 219 PTIC heifers to be offered by long-time sale vendors KS & EN Roberts & Son, Elgin. The Roberts will also offer 168 Angus-Friesian (110 synchro AI mated), 22 Hereford-Friesian (15 synchro mated) and five Angus-Montbeliarde heifers.
"And several vendors this year have treated their heifers with 7in1 and Pestigard, giving purchasers further assurance.
This year's catalogue will consist of 750 Angus-Friesian heifers, 24 Murray Grey-Friesian heifers, 22 Hereford-Friesian heifers, 15 Murray Grey-Aussie Red heifers and five Murray Grey-Montbeliarde heifers, all AI or naturally mated to Angus or Limousin sires.
Original sale vendors Michael and Lorretta Roberts and family, KS & EN Roberts & Son, Elgin, will offer the largest individual draft of 219 heifers at the sale.
Their draft will consist of mainly Angus-Friesian heifers with 168 nominated while the balance is made up of 24 Murray Grey-Friesian, 22 Hereford-Friesian and 5 Angus-Montbeliarde heifers.
The Roberts family is the only vendor to feature a selection of synchronised AI mated heifers, giving buyers the opportunity to select heifers with a tighter 20-day calving period.
The synchro mated numbers include 110 PTIC Angus-Friesian, 15 Murray Grey-Friesian and 15 Hereford-Friesian heifers, mated to the proven Limousin bull Unison Gong G31 and due to calve from January 20 to February 9, 2019.
The balance of the Roberts' draft - 58 PTIC Angus-Friesian, nine Murray Grey-Friesian and seven Hereford-Friesian - were joined naturally to Limousin sires and are due to calve from February 10 to March 31 in a seven week calving.
The Angus-Montbeliarde heifers will calve from January 25 for nine weeks.
Nannup producers Lyndon and Beth Crouch, LM & EA Crouch, will be another of the sale's volume vendors with a draft of 95 first cross heifers.
Long-time vendors Bernard and Roma Ridley, BW & RB Ridley, Brunswick, will offer an annual consignment of 68 Angus-Friesian heifers at the sale. The heifers are PTIC to Angus bulls and are due to calve from February 7 to April 18 in a 10-week calving.
The Crouch consignment consists of 80 Angus-Friesian and 15 Murray Grey-Aussie Red heifers.
All the Crouch heifers were purchased in as unmated heifers and prepared and joined especially for the sale.
The heifers have been joined to Diamond Tree Angus bulls and will have a 12 week calving from February 2 to April 27.
Keith and Alison Jilley, KL & AJ Jilley, Boyanup, have been producing first cross heifers since 1973 and will be another prominent vendor with a total draft of 90 Angus-Friesian heifers nominated for this year's sale.
The former dairy farmers select a specific type of heifer from non-Jersey dairy herds throughout the South West at various unjoined first cross female sales resulting in a big line of very even heifers.
The Jilley's heifers have been mated to Unison Limousin sires and have a tighter 10-week calving period from February 1 to April 13.
The next biggest individual draft of heifers will come from the Yornup paddocks of Dr J Rosenthal.
The Rosenthals will offer a total of 70 Angus-Friesian heifers at the sale with all heifers joined to Limousin bulls and due to calve from February 7 to April 24 for an 11-week calving period.
Vendors at the sale for 25 years, Bernard and Roma Ridley, BW & RB Ridley, Brunswick, will offer their annual consignment of 68 Angus-Friesian heifers.
The heifers have been joined to Sheron Farms Angus bulls and are due to calve from February 7 to April 18 in a 10-week calving.
A preliminary pregnancy test undertaken six weeks after joining showed 68 of 69 heifers were in calf.
The Ridley's heifers were sourced from local dairies as unjoined heifers, both on-farm and at Boyanup sales.
The extremely quiet cattle are handled a lot during mating while there is a strong emphasis also placed on temperament when selecting the heifers.
The Chapman family, GA & MJA Chapman, Busselton, return to the sale with another large draft of 62 Angus-Friesian heifers.
A selection of the 22 Hereford-Friesian heifers (15 synchro AI mated ) PTIC to Limousin bulls to be offered by KS & EN Roberts & Son, Elgin. The synchro mated heifers will calve from January 20 for a 20-day calving period while the balance will calve for seven weeks commencing February 10.
The heifers have all been AI mated and backed up to Esslemont Angus bulls.
The owner-bred heifers are due to start calving from February 4 through until May 1 for a 12 week calving.
MJ & HE Harris, Waterloo, have nominated 42 Angus-Friesian heifers for the sale.
The majority of the consignment (38 heifers) will calve to Angus bulls for 11 weeks from February 1 to April 18 while four heifers will calve later in the year to Angus bulls from April 3 to June 11 for 10 weeks.
Nigel Love and Vanessa Roche, NR Love & VJ Roche, Pemberton, return for their fifth year at the sale with a total draft of 40 Angus-Friesian heifers.
The heifers are PTIC to Angus bulls and due to calve from January 25 to April 20 for a 12-week calving period.
Dairy producers AJ Milner, Busselton, will offer 40 owner-bred Angus-Friesian heifers which are PTIC to Blackrock Angus bulls and due to calve from January 22 to April 9.
Well-known mated first cross heifer producers, AJ & WJ Ryan, Manjimup, will make their Elders Springing Heifer Sale debut this year.
The Ryans will offer 37 PTIC Angus-Friesian heifers that were AI mated and backed up to Angus bulls and due to calve from January 21 to April 14 for a 12 week joining.
Regular sale vendors VJ & JA Lorkiewicz, Nannup, will offer 24 owner-bred Angus heifers.
The heifers, which are sired by Blackrock Angus bulls, are PTIC to Diamond Tree Angus bulls and have a 12-week calving from February 9 to May 2.
Also offering 24 Angus-Friesian heifers is RC & CD Barbetti & Sons, Waterloo.
The owner-bred heifers are PTIC to a Unison Limousin bull and due to calve from February 6 to April 17 for 10 weeks.
Other Angus-Friesian heifer vendors in the sale include JM & ME Craigie, Harvey, Elgin Dairies, Elgin and ED & NJ Manning & Son, Harvey.


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"Life, oh life," as Des'ree once sang. Sometimes it's the simplest turns of phrase that cut to the heart of existence and all it can throw at us. Similarly, we can all relate to the modern conundrums illustrated in the above video; the "frustrating, annoying, disappointing little things … that are so painful to live or even to watch," as Paris-based animators Parralel Studio put it.
Yet, there's something deeply satisfying in the Unsatisfying moments depicted in their short film. So enjoy the fact that others feel your pain, too – when the egg yolk splits, or the nail refuses to be hammered in true. And if you're feeling really satisfied, you can even submit videos of your own unsatisfying moments at the studio's unsatisfying.tv site.


The USS Potomac was President Roosevelt's presidential yacht from 1936 until his death in 1945. The historic vessel is open to the public for visits. It is docked at Jack London Square near the Oakland Ferry Terminal.


HSAs aren't that complicated. It is basically a tax-advantaged savings account you can open at most banks or brokerage firms. To qualify, you need a health insurance policy with a deductible of at least $1,300 (for singles) or $2,600 (families). All silver and bronze Obamacare policies qualify.
You can contribute up to $3,350 (single) or $6,750 (families) per year to your account. Some employers supplement this contribution. From that account, you can pay for deductibles, copays, coinsurance and other "qualified health care expenses" that your health insurance doesn't cover. That could include health insurance premiums, COBRA premiums, long-term care insurance premiums and many more expenses. The IRS has a 40-page list.
The tax advantages are great. Money you contribute is tax deductible, and any money your employer contributes isn't subject to payroll taxes. Once in the account, money grows tax-free. When you use the money for qualified health care, you won't pay taxes on it when you pull it out.
However, any money withdrawn before age 65 to pay for non-medical expenses is subject to a 20 percent penalty and ordinary income taxes. But after age 65, if you use the money for non-medical expenses you will be taxed but not penalized, just as you would on withdrawals from a 401(k).
If you don't spend it in the year you contribute it, you do not lose the contribution. Unlike an FSA, you can add to your HSA throughout the year. If you change jobs or retire, your HSA goes with you. The same is true if you decide you no longer want a high deductible health plan. You can switch insurance and your account will continue to exist. You will still be able to invest and use the money in it, you just won't be able to make contributions.
Where should I open an HSA?
That depends how you are going to use it. Costs and features vary. Some HSAs charge annual or monthly fees. Others only charge fees if you don't maintain a particular minimum. You can compare providers at HSAsearch.com. Next, look at how the account enables you to pay for healthcare; it's easiest if the HSA gives you a debit card, with an online banking option to monitor your account. Finally, if you're planning to use the account as a supplemental retirement account and let the money grow over the long haul, you will want the ability to invest in stocks or mutual funds rather than just earn savings-account interest rates.
The majority of providers offer no investment options, but instead pay interest on deposits. Some offer only CDs or mutual funds, while others allow you to buy stocks and bonds. Usually, consumers have to amass a minimum balance before investing. Investors need to hit a $1,000 or $2,000 threshold.
How I should spend HSA funds?
If you can swing it, let the money grow, while paying for health care needs out of taxable income. That way you will accumulate a health care nest egg for when you really need it. It is estimated that a 65-year-old couple with an average life expectancy will spend $240,000 in retirement on unreimbursed health care needs. If you've saved that money in your HSA, you can pay with money that isn't taxed. That's not true of money coming out of your 401(k).
If you don't think you'll take advantage of your HSA, you should still open the account with a minimum amount of $10. Then, if you have a medical expense, you can put money into the account and use it immediately to pay your bill. Come tax time, you can deduct that money from your adjusted gross income and lower your tax bill.
Should I invest the money in my HSA?
That depends on how you plan to use these funds. The closer you are to any goal, the less risk you want to take with that money. If you are counting on your HSA money to pay for health care needs within the next three years, you shouldn't put the money at risk. Put it in a savings or money market account or CDs.
However, if you are planning to pay for health care with funds outside your HSA in order to grow the money in your account for retirement, you will want to invest it as you would the money in your 401(k) or IRA.
What should I fund first? I already have a 401(k) and a 529 college savings account.
The best thing you can do is grab any free money, in the form of an employer match or incentive. So, look at the dollar-for-dollar payoff. Some employers give you HSA money for simply choosing the high-deductible health plan. Others will match a certain percentage or amount of money that you contribute to your own HSA. Still others offer incentives for participating in programs designed to lower your health expenses: completing a health-risk assessment, taking stress or weight-management classes or undergoing biometric testing.
Compare all of those benefits with the contribution you have to make in order to tap 401(k) matching dollars. Grab any available free, employer-provided HSA dollars first, as described above, then employer-matching dollars. After that, top off your HSA because the money is tax-free going in as well as coming out before maxing out your 401(k). If your HSA and 401(k) are topped off, you can move onto other tax-advantaged options, like 529 college savings accounts, which sometimes offer a state income tax deduction.
HSAs allow individuals 55 and older to contribute an extra $1,000 annually. Until you hit age 55, it doesn't make sense for spouses to maintain separate HSAs. But once you're there, you may want your own account in your name, so each can contribute the extra grand. Keep your eye out for all your preventative benefits. HSA-eligible plans, under Obamacare, are all required to provide a certain level of paid-for preventative care. Experts say people who have these plans are taking advantage of this feature. That's yet more evidence that signing up for an HSA-eligible health care plan and opening a health savings account can be good for both your health andyour wealth.


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Goodbye McLane air-horn, you will be deeply missed
Home » Entertainment » Goodbye McLane air-horn, you will be deeply missed
Posted By Katrina Wordell on Feb 8, 2017
Published in the February 8, 2017 issue of The Bells
"The Air Horn" was born in late September, 2016. The death of "The Air Horn" was January 18, 2017 around 12:45 a.m.
The owner of "The Air Horn" is unknown, but we can be certain that he is upset about the demise of his practical joke.
"The Air Horn" will mostly be remembered for its loud appearance in the Orange Hall of McLane.
It would go off at random hours during the day, once a day, for the entirety of the first semester and a week into the second semester.
For the first few weeks of its appearance, "The Air Horn" was hated by many, an annoyance at the least.
But after a few weeks it grew on everyone.
"The Air Horn" became a common topic around not only the Orange Hall, but also around other halls in McLane.
It was a mystery, which is why so many people loved the topic of it. "The Air Horn" is known as legendary throughout McLane.
No one knew who controlled "The Air Horn". RA Andrew Simons, a fifth-year senior Marketing major, said that he was able to eliminate five rooms from being the operator.
However, he was never able to narrow it down further than that.
Noah Tyner, a freshman Christian Studies major ,said "I was very sad that "The Air Horn" was gone. The joke was funny, but waking up at 1 am was not. I spent a good amount of time laughing about "The Air Horn" and how much disturbance it was causing… but now I cannot, and the world is a sadder place."
When asked what his favorite memory of "The Air Horn" was, Andrew Simons said, "My favorite memory was being able to hear the air horn every day. I didn't know when it would sound, but I looked forward to hearing it. It was one of the constants in my life."
The morning after its confiscation on Jan. 18, Orange Hall held a memorial for "The Air Horn".
They reminisced about all the good memories they had with it. They laughed at all the happiness it had spread.
These students mourned the loss of one of the most legendary college pranks they will ever be exposed to.
Andrew Simons, along with the McLane administration, have officially announced the mascot of McLane Orange Hall to be an air horn in remembrance of "The Air Horn" that was loved by so many.
It is more of a symbol since the noise policies will still be intact.
However, they are looking to create a memorial to be placed in remembrance of the prank.
Therefore, we now bid farewell to the ultimate prank in Orange Hall history, "The Air Horn", Sept. 2016-Jan. 2017.
Author: Katrina Wordell


KAPP Excavating Inc. specializes in water line replacement but offers so much more. We offer a full range of excavation services and can handle smaller demolition tasks such as pool removal and concrete breaking.
We want our customers to have peace of mind when they choose KAPP Excavating Inc., which is why we offer a one year warranty on any services we offer.
We have a long history of proven results in the Columbus area including work with organizations such as retirement homes, churches, commercial spaces, hospitals and schools.


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Eeles Enok Landström (ur. 3 stycznia 1932 w Viiala w prowincji Finlandia Zachodnia, zm. 29 czerwca 2022) – fiński lekkoatleta specjalizujący się w dziesięcioboju oraz skoku o tyczce, po zakończeniu kariery polityk, pisarz i golfista.

Trzy razy – w latach 1952–1960 – brał udział w letnich igrzyskach olimpijskich. W swoim pierwszym olimpijskim starcie wystąpił w dziesięcioboju zajmując 14. miejsce z dorobkiem 5694 pkt. Cztery lata później był siódmy w skoku o tyczce, a w 1960 roku wywalczył brązowy medal w rywalizacji tyczkarzy pokonując wysokość 4,55. Dwa razy stawał na najwyższym stopniu podium mistrzostw Europy (1954 i 1958). Był  obok Polaka Janusza Sidły i radzieckiego wieloboisty Wasilija Kuzniecowa jedynym sportowcem, który obronił w 1958 roku zdobyty cztery lata wcześniej tytuł mistrza Starego Kontynentu. Trzynaście razy poprawiał rekord Finlandii od wyniku 4,32 w 1954 do 4,57 w 1958.  Rekord życiowy: 4,57 (16 lipca 1958, Helsinki).

Studiował w Stanach Zjednoczonych na University of Michigan. W latach 1966–1971 był deputowanym w Eduskuncie. Był przedstawicielem Finlandii w Europejskiej Unii Nadawców. W 1966 i 1974 roku wydał dwie powieści dla młodzieży, a w 2002 roku swoją biografię. W latach 1982–2007 mieszkał w Hiszpanii gdzie wygrał w roku 1992 amatorskie mistrzostwa kraju w golfie.

Osiągnięcia

Przypisy

Linki zewnętrzne

Fińscy medaliści olimpijscy
Fińscy parlamentarzyści
Fińscy pisarze
Fińscy skoczkowie o tyczce
Fińscy wieloboiści
Golfiści
Medaliści Letnich Igrzysk Olimpijskich 1960
Urodzeni w 1932
Zmarli w 2022


New OEM Nissan rubber grommet for the speedometer cable going through the firewall. This rubber grommet is slightly different than the original seal used for the speedo cable, but this grommet fits the firewall hole perfect and seals up to the cable. The center of this grommet is flexible enough that you can fit the large ends of the speedometer cable through it without having to cut and reglue it. Will fit Datsun 240Z, 260Z, and 280Z, 1970-78. Fits hole size .825". This is a genuine Nissan part, just not originally intended as a speedo cable grommet.


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LAGOS, FEDERAL GOVT SIGN AGREEMENT TO END WATERWAYS DISPUTE
…Sanwo-Olu: 'Barriers Against Investment In Water Transportation, Tourism Removed'
…Protracted Court Battle Needless, Says Mamora
The lingering dispute between Lagos State and the Federal Government over the control of waterways has come to a rest, with the signing of an agreement for cooperation by both parties on Monday.
Governor Babajide Sanwo-Olu received the officials of the National Inland Waterways Authority (NIWA) led by the Managing Director, Sen. Olorunnimbe Mamora, for the ratification of the treaty, which will guarantee a better working relationship between NIWA and Lagos State Waterways Authority (LASWA).
The row over the control of waterways surrounding Lagos started more than 10 years ago between NIWA and LASWA, with both parties locking horns in a protracted legal battle. With the new agreement, both parties will now have a joint responsibility to ensure safety, harmonise tariffs and monitor regulations on the waterways.
After signing the agreement, Gov. Sanwo-Olu said the development implied the unlocking of investment in water transportation, which is one of the cardinal projects of his administration.
The Governor described the treaty as "right choice" to end the long-drawn-out rift, pointing out that the ceremony was a testimony to the benefits the citizens could gain when agencies of government agree to collaborate.
He said: "I congratulate these two agencies of government that have found it right to collaborate. This is one of the progresses we have made to promote ease of doing business and as regulators, we must always find a way to close our differences in order to convince investors and private sector.
"Transportation is one of the cardinal objectives of this administration. We have said we have plans to introduce a comprehensive intermodal transportation system, which will cover rail, roads and waterways. A critical component of this objective is what this agreement just enabled for us. It means we are prepared for investors and partners who have shown interest in partnership on waterway transportation to move our people from one part of the state to another.
"We are assuring investors that issues around regulations between these agencies of the state and Federal governments have eased out. Investors don't have anything to fear again. The safety of people that will be using the ferry services for tourism and leisure is paramount. This is one of the things the agreement has addressed. We can monitor and ensure regulations are followed, since both agencies are now in agreement."
Sanwo-Olu said the effort by his government to harness the State's potential in water tourism had received a boost with the signing of the agreement, saying the treaty had removed impediments preventing the state from tapping investment in water tourism.
Mamora said the agreement was signed in good faith and in the best interest of the people, noting that the previous administration in the State prepared the groundwork for collaboration between NIWA and LASWA.
The NIWA boss said Sanwo-Olu's anxiousness to see the end of the dispute led to the agreement, which would result in increased surveillance on waterways, harmony in tariffs and regulations.
"We don't need the court to intervene in ensuring safety on waterways and protecting the rights of our people and avoiding multiple taxation which discourages investors. These are the areas we are partnering on. This agreement shows that we care for our people, particularly the users of the waterways.
"This agreement means better life for our people. What we have signed today will promote better working relationship and collaboration for the good of our people. Our desire is to see the possibility of settling out of court, because this disagreement has been on for over 10 years. The most important thing is that, once we have this understanding, we won't have issues. Investors, too, would be free to come in, since they know there is no friction and restrictions again."
Also, the LASWA General Manager, Mr Oluwadamilola Emmanuel, expressed optimism that the collaboration would promote safety standards on waterways, adding that it would open up the sector for sustainable development.
Tags: agreement, dispute, federal, lagos, waterways
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I am a PhD candidate in the Department of Sociology at Emory University. I study how groups use language to solve social problems. My previous research has examined (1) how modern states differ in their public interpretations of national disasters, and (2) how country musicians use linguistic codes to signal group membership. In my dissertation (3) I develop a method for anchoring multiple word embedding spaces using the cosine similarity of target words. I use this to examine the American language of death and dying as it fluctuates in semantic-syntactic language space over time.
I am passionate about data visualization and research methods, and have led over 20 hours of training workshops in R. I also enjoy dogs, sailboats, and old-time music.


GDT Finale and Race to the The Top 2 report Launch!
By ENPress in Events, Latest News, Uncategorised • Comments Off on GDT Finale and Race to the The Top 2 report Launch!
Produced below is a 3 page briefing on how many people are employed in the public sector by department/area and region. Please click to view.


The youth groups came all the way from Korea, the US, South Africa, and from other South American countries like Argentina, Colombia, and from Europe – Poland and Germany, to name a few of the participating countries. Thousands are distributed in various areas in Madrid.
It was quite a sight to see teenagers keeping the religious tradition, faith and values of their country. I miss that in the Philippines.
Living abroad is actually a big sacrifice to any expatriate especially if you grew up in an atmosphere distinct in beliefs and moral values to where you have settled in. I speak of Filipinos abroad. And I take no exception. Because we have the tendency to "momentarily if not totally, "forget" our roots, and end up embracing almost everything the receiving country has offered, including the values. The outcome is well manifested in our children, if not to us. St. Ambrose said something to this effect and I quote in Latin: "Si fueris Romae, Romano vivitomore; si fueris alibi, vivito sicut ibi", in English "If you are in Rome, live in the Roman way, if you are elsewhere, live as they do there". In my observation, a good number of Filipinos have in fact "interpreted to the letter" what St. Ambrose advocated.
But do you think it will do harm if we teach our children some of the good behaviour we learned in our childhood from our own country?. We valued respect to elders, family ties, religious beliefs, and a lot of other good conduct.
I am not saying though that what we are learning in our adopted country are bad, on the contrary, they make us become more matured, experienced, wise and cultured. What I am saying though is that let our children "savour" as well the good things we had in our lives back home. It need not be everything, but at least give them a chance to appreciate the "beauty" of what it is to be a Filipino. I leave the rest for you to contemplate on.
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As usual, a well-written blog. Love reading your entries everyday. Very inspiring and informative.


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Many seniors enter into a second union after a divorce, separation, or the death of a partner.
Mar. 15, 2015 12:00 p.m.
Boomers are booming on the 'love' front. According to Statistics Canada*, many seniors enter into a second union after a divorce, separation, or the death of a partner.
In 2011, 76 per cent of men and 55 per cent of women who had been divorced or separated eventually became part of a separate union – and about three-quarters of seniors who entered into a second union got married again, with the rest living as common-law partners*.
It's good news when boomers find a second 'love' but it can also lead to financial and other complications – especially for relationships that include children from previous marriages, unfinished separations and divorces and other factors that can significantly impact the new couple's financial and estate planning. Here are some tips for navigating your new financial life together.
Boomers may bring different financial resources, objectives and obligations – especially if one or both were previously married.
Start with a thorough discussion about each partner's expectations and responsibilities for the family's financial affairs including how each of you will spend, save and invest their money. Discuss matters with a lawyer and possibly have them prepare a 'cohabitation' agreement' that defines the financial terms of your relationship.
Update your wills and list of beneficiaries for your investments held within your registered accounts and insurance policies as well as who will be granted power of attorney for health and financial affairs.
When it comes to things like a right to a division of family property at separation, rights to inherit, and so on, the rights of common-law partners can differ quite drastically between provinces. But when it comes to income tax, common-law couples benefit from the same tax advantages and suffer the same tax disadvantages as married couples.
Split pension income – a potential benefit when one partner makes significantly more pension income than the other.
Make spousal RRSP contributions on behalf of your partner.
Roll non-registered property to each other without triggering a capital gain or loss.
Roll registered property to each other at death without triggering income.
Transfer unused tax credits and claim the Spousal Credit if your partner is earning very little income.
If one or both of you has a child, you will no longer be able to claim the Eligible Dependant Credit for that child.
Only one of you can claim the Principal Residence Exemption if one of you owns an urban home and the other a cottage.
Your income is pooled when determining the right to claim GST credits, the Canada Child Tax Benefit, and the Guaranteed Income Supplement.
Child care expenses may not be as valuable because the deduction must be taken by the lower income-earning partner.
Talk to your legal, tax, and professional advisors about the right choices for your new relationship.
Andy Erickson is the division director with Investors Group, Vernon. This article is provided for information purposes only. Please consult with a professional advisor before implementing a strategy.