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The Wedding of the Ages- Revelation 19:7-10
The wedding industry is a powerful thing. With reality shows devoted to picking the perfect dress to the huge money spent on venues, photographers, catering, music, and decorations, these ceremonies and receptions, with all their pomp and circumstance, still hold a special place in our culture. Having recently attended my sister's wedding I can personally vouch for how mush interest there is in who is in the wedding party, what the ceremony will include, what song the couple will use for their first dance, and so much more. However, as beautiful as my sister's wedding was and as wonderful as my sister and mom proved as wedding planners, there is at least one better. Believe it or not, in the pages of Revelation—filled with plagues, doom, cosmic conflict, and beasts—there is a wedding celebration. At this most wondrous occasion, recorded for us in Revelation 19:7-10, the reader witnesses the end of one era and the dawning of a new. Therefore, let's take a close look at three pronouncements made in this passage (as we crash this eschatological wedding) and celebrate along with the guests the culmination of Christ's redemptive work for his bride.
a. Pronouncement #1: Announcement of the Marriage-19:7-8
With the celebratory tone already set by the four-fold hallelujah chorus of verses 1-6, Revelation 19 immediately ushers the reader to a much-anticipated occasion—the marriage supper of the Lamb. Continuing the exuberant theme of joy, the reader is encouraged to "rejoice and be glad and give the glory to Him" (19:7a). This kind of call is often used "to urge someone to unite with the speaker in a course of action upon which he has already decided" (Chamberlain, Exegetical Grammar, 83). Here, the speaker is calling John and his audience to join in the excitement of heaven upon the culmination of the marriage of Christ and his bride, the church. In other words we are to join the party that is already in process.
The much-anticipated celebration is identified in the second part of verse 7 when the speaker says, "for the marriage of the Lamb has come, and His bride has made herself ready,…" (19:7b). In order to fully appreciate what this wedding celebration means, one must be aware of ancient Jewish wedding traditions that, no doubt, run parallel to this passage.
In the ancient Jewish world, weddings were a big deal (believe it or not, an even bigger deal than many make them out to be today). Celebrations could last days and, more importantly, these celebrations took place at the culmination of a long process. Stage 1: The betrothal and the payment of the dowry. In this stage the groom approaches the father of the bride and agrees on a dowry for the bride and signs a contract to that end. Once an agreement is made, the couple is engaged and, "as good as married" in every legal sense. In fact, many engaged couples referred to themselves as "husbands" and "wives" and, believe it or not, it required a formal divorce to break up such an engagement. One example of this phase of the marriage process is beautifully illustrated in the life of Mary and Joseph prior to the birth of Jesus. Joseph had already agreed to and paid a dowry for Mary and they were formally engaged. This is why upon hearing of the baby he wonders if he should not divorce her quietly. Stage 2: The preparation for the celebration. Following the engagement, the groom would make his house ready to accept his bride into their new home. Most engagements lasted (at most) a year and during this time gifts were exchanged between the two families. Stage 3: The snatching of the bride. Once preparations for the groom's home and marriage celebration were nearing completion, the bride would make herself ready, dressing in all kinds of finery, to be picked up by the groom on the way to his home for the marriage celebration. Though brides and their wedding parties would know about when this would take place, they didn't know for sure exactly when the snatching the bride would happen. Most of the time at night, the groom would call out to his bride, with much noise, fanfare, and romance, and proceed to carry her to his home. There is an interesting parallel parable that describes this phase of the marriage in detail.
Matthew 25:1-12-"Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish, and five were prudent. 3 For when the foolish took their lamps, they took no oil with them, 4 but the prudent took oil in flasks along with their lamps. 5 Now while the bridegroom was delaying, they all got drowsy and began to sleep. 6 But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.' 7 Then all those virgins rose and trimmed their lamps. 8 The foolish said to the prudent, 'Give us some of your oil, for our lamps are going out.' 9 But the prudent answered, 'No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.' 10 And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. 11 Later the other virgins also came, saying, 'Lord, lord, open up for us.' 12 But he answered, 'Truly I say to you, I do not know you.' 13 Be on the alert then, for you do not know the day nor the hour."
Stage 4: The Marriage celebration. Once she was picked up, the bride, her wedding party, and invited guests would gather at the home of the groom. Here, bride and groom would enter the huppah, recite a blessing over the wine (a symbol of joy), and finalize their vows. Now finally, the couple would consummate their marriage and then enter the reception party where they would celebrate along with friends and family, sometimes for days. At this point the couple would be fully married and allowed to live their new lives together.
Interestingly, each of these major stages of ancient Jewish weddings are represented in the redemption saga between Christ and his bride, the church. After all, the church is described as the bride of Christ multiple times in the New Testament.
Ephesians 5:25-27-"Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her,…"
2 Corinthians 11:2-"For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ."
John 3:29-"The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete."
The church's relationship with Jesus can be traced using the same stages already described of an ancient Jewish Wedding. In stage 1, Christ paid the highest price for his bride on the cross and reached an agreement with God on behalf of the church. In this, Jesus showed his willingness to give all to be with his desired bride (how romantic). At the moment of payment, sealed with the resurrection, those who are in Christ by repentance and faith are engaged—"as good as married"—with an engagement that cannot be broken off no matter how long it may take for the groom to make final preparations during stage 2. At some point in the future, and quite unexpectantly, Jesus, the groom, will call for his bride, the church, and snatch her away to heaven to be with him in stage 3. This is why the Bible constantly encourages readiness, watchfulness, and sober-mindedness (Matt. 24:4; Lk. 12:40; Mk. 13:33-37). Luke 12:35-38 says "Be dressed in readiness, and keep your lamps lit. Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks." Here, in Revelation 19, we read about stage 4, the bride and groom have finally made it to his house, have made their final vows, and enter the reception hall after their long betrothal and engagement.
In this passage, the Godhead is cast as a divine wedding planner who set up His son, Christ, with his bride, the Church, made the arrangements of the wedding, and picked the date. However, his provision doesn't stop there.
God even makes provision by purchasing the wedding gown for the bride, "It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints,…" (19:8). The passive voice here prohibits the reader from believing the bride (church) in and of herself has had any kind of active and/or compelling role in bringing about her readiness for marriage. This readiness has been granted her by God—righteous garments. In other words, this bride's wedding dress was gifted to her as she was woefully incapable of affording it or earning it in any way. This is a real Cinderella story here!
That the bride's appropriate dress is identified as the righteous acts of the saints is established earlier in the Bible.
Isaiah 61:10-"I will rejoice greatly in the LORD, My soul will exult in my God; For He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, As a bridegroom decks himself with a garland, And as a bride adorns herself with her jewels."
Job 40:10-"Adorn yourself with eminence and dignity, And clothe yourself with honor and majesty."
2 Corinthians 5:4-"For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life."
Galatians 3:27-"For all of you who were baptized into Christ have clothed yourselves with Christ."
Ephesians 6:14-"Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS"
Here, righteous acts, acts that believers are not capable of performing apart from a relationship with Christ, are described as wedding garments that identify them as the bride of Jesus before a jealous world.
b. Pronouncement #2: Blessing for the Invited Guests-19:9
After announcing the marriage celebration, the speaker breaks out into one of seven beatitudes/blessings (see 1:3; 14:13; 16:15; 20:6; 22:7, 14) found in the Book of Revelation—"Then he said to me, 'Write, 'Blessed are those who are invited to the marriage supper of the Lamb'" (19:9a). In this beatitude God's role as wedding planner extends beyond arranging the marriage, picking the date, and purchasing the dress to include sending out invitations for others to join the celebration. While in 19:7 believers are symbolized as the bride who has been clothed in righteousness in preparation for the marriage ceremony, here, believers are introduced as invited guests to the wedding celebration. Thus, according to Revelation, saints are both the bride and the invited guests. This kind of mixing of metaphors was common in the ancient world to add "richness to the imagery" (Osborne, Revelation, 675). Just as the church is often described in the New Testament as the bride of Christ, so too is there biblical precedent for understanding believers as invited guests.
Matthew 22:1-14-"1 Jesus spoke to them again in parables, saying, 2'The kingdom of heaven is like a king who prepared a wedding banquet for his son. 3 He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. 4 Then he sent some more servants and said, 'Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.' 5 But they paid no attention and went off--one to his field, another to his business. 6 The rest seized his servants, mistreated them, and killed them. 7 The king was enraged. He sent his army and destroyed those murderers and burned their city. 8 Then he said to his servants, 'The wedding banquet is ready, but those I invited did not deserve to come. 9 Go to the street corners and invite to the banquet anyone you find.' 10 So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests.11 But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. 12 'Friend,' he asked, 'how did you get in here without wedding clothes?' The man was speechless. 13 Then the king told the attendants, 'Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.' 14 'For many are invited, but few are chosen.'"
In Revelation 19:9, the ones who have heard the invitation of God to this most wondrous occasion and have responded positively (RSVPing via faith and repentance) are those who are called "blessed" for they are allowed to celebrate the wedding feast of victory in heaven.
After voicing this blessing over those who have responded positively to God's invitation to the wedding for the ages the speaker exclaims, "These are true words of God'…" (19:9b).
c. Pronouncement #3: Correction for John-19:10
In view of such splendor and in reaction to these pronouncements, images, and symbols, John says "then I fell at his feet to worship him" (19:10a). It is obvious here that John interpreted the speaker and his message to mean that he (the pronouncer) was divine. However, the speaker reveals that this is a mistake.
"But he said to me, 'Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God" (19:10b). The speaker's correction reveals several things: 1) this angel is not divine and/or equal to God. 2) the only proper destination for our reverent awe and praise is God himself. 3) human beings like John and angels share solidarity ("they are brothers and sisters") in that they have faithfully testified about Christ.
Curiously, the speakers continues with "for the testimony of Jesus is the Spirit of Prophecy" (19:10c). This is similar to what was stated in Revelation 1:9-"I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus." If these two passages are taken together, they might suggest that "the testimony that Jesus is speaking (in certain spots, especially chapters 2-3) is the same message that the Holy Spirit is speaking through the rest of the prophecy in Revelation" (Wilson, ZIBBC, 335). Quite simply, the whole book is inspired either by Jesus or by the Spirit but, ultimately, all by God.
What a beautiful scene—a much-anticipated wedding ceremony between the Bridegroom (Christ) and his bride (the church). This marks the end of an era and the beginning of a new one. One might also remember that it was at a wedding that Jesus performed his first recorded miracle, instigating, in some ways, his earthly ministry. There, the miracle hinted at the end of one age (the old covenant) and the beginning of a new one (the new covenant). Here again, at a wedding, Jesus turns the page and says that one age is done (the church age and tribulation) and a new one is on its way (the millennial Kingdom of God). In the face of so glorious a spectacle what are we to do? What are we to take away? For those in Christ, this ought to inspire perseverance. The same Christ who saved you (purchased the rights to marry you and entered into a covenantal bond because of his death and resurrection) will one day seal the deal and introduce you to a new and better life. Paul puts it this way "He who began a good work in you will perfect it until the day of Christ Jesus" (Phil. 1:6). What an encouragement it is to remember when we find ourselves impatient and tired of waiting that Christ has not forgotten us. In fact, to the contrary, he is getting things ready for us. Does he not say in John 14 "Do not let your heart be troubled; believe in God, believe also in Me. In My Father's house are many dwelling places; it were not so, I would have told you; for I go to prepare a place for you, I will come again and receive you to Myself that where I am you have be also…"? Make yourself ready and do not be dismayed!
However, for those without a relationship with Christ today, consider for what you have settled. Revelation only mentions two potential relationships in connection with the two kinds of people in this world (the people of God and the people of the world). Either you are a part of the bride of Christ (married to the perfect husband), or a suitor of the great harlot (deceptive, unfaithful, dangerous, and ultimately unsatisfying). The latter might offer cheap thrills for a season, but in the end, as we've read in Revelation 17-18, she and all who lie with her, will be destroyed. Also consider what James says in James 4:4-"Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy."
The good news is that the invitation to the wedding we read about here in Revelation 19 extends to everyone. Isn't it about time to RSVP for this celebration by forsaking the mistress of this world and embracing what Jesus has done on your behalf?
Facing the Music Pt. 2 Revelation 19:1-6
Two weeks ago we began a two-part series entitled "Facing the Music" that decided to look at two songs found at a pivotal moment in the Book of Revelation. The first of these was the song of Revelation 18:9-24—a song that mourned the loss of the fallen world order with its temporary powers and corruptible sources of wealth. Facing the music for those singing in chapter 18 meant recognizing their doom after having placed their hope in the wrong thing. We learned in the pitiful singing of the world that our hope must be found in something beyond this world as it currently exists and placed in someone outside of ourselves. Today, as we turn to the next chapter in Revelation, we hear a new song that celebrates the reign and power of the One who is lacking in nothing and is eternally sovereign over all. Facing the music for those in chapter 19 means acknowledging the ultimate authority already in place and extending him all praise, glory and honor. Let's listen to four verses of the song in Revelation 19:1-6 and celebrate the coming victory of our sovereign Lord.
a. First Verse: HALLELUJAH, GOD IS A RIGHTEOUS JUDGE-19:1-2
Once again, in chapters 17-18 the long sad song of a world in the process of being destroyed is heard, illustrating how futile it hope in temporary powers or material wealth is. In chapter 19, a new song is sung—a celebration song consisting of four verses. This tune, which sharply contrasts the one in the preceding chapter, is introduced with "After these things I heard something like a loud voice of a great multitude in heaven" (19:1a). This great multitude is the same group of saints envisioned earlier in chapter 7:9. There, as here, they are seen standing before the throne, praising God for his salvation.
The first verse of the song that this multitude sings is introduced with "Hallelujah! Salvation and glory and power belong to our God" (19:1b). It might surprise you to learn that Revelation 19 records the only four uses of "hallelujah" in the New Testament. However, this familiar exclamation comes from a Hebrews word meaning "Praise the Lord!" that is found frequently in the Book of Psalms. One Old Testament song that celebrates the greatness of God following the eradication of sin is found in Psalm 104:35-"Let sinners be consumed from the earth and let the wicked be no more. Bless the Lord, O my soul. Praise the Lord!" (i.e. "hallelujah"). This Old Testament reference appears to run parallel to what is celebrated here in Revelation 19 in both the words used (hallelujah) and reasons for their expression (victory over sin).
God is to be praised, according to the multitude as "salvation and glory and power belong to our God" (19:1b). This is another example of a triad (group of three things, people, or ideas that are connected contextually and/or grammatically in the Book of Revelation). While some of these triads accentuate three separate but related theological ideas/personalities, others are used to demonstrate or emphasize a sentiment or quality of a single entity. Here something of greatness of God is emphasized by three characteristics connected to his being and ministry. First God can and has provided salvation for his people. Following the destruction of the world, he will also bring about ultimate salvation for those who belong to him. Second, God is and has always been glorious and deserving of all glory. And third, God is powerful (and certainly his power has been witnessed in amazing ways through the vision given to John).
Salvation, glory, and power have been on display in a couple of specific ways in the book thus far. These are presented as reasons offered by the multitude for God's worthiness to be praised. First, he is praised "because His judgments are true and righteous" (19:2a). This is quoted, nearly verbatim, from Revelation 16:7 and in both passages. God's justice is described as "true" because it is based on his own faithfulness and "just" because it is based on his own holy character. "In other words, his judgments are both morally true and legally just" (Osborne, Revelation, 664).
The recipient of his morally true and legally just punishment is the coming world order (Babylon the Great)—"For he has judged the great harlot who was corrupting the earth with her immorality" (19:2b). There is an interesting juxtaposition of verbal tenses here that is worth exploring in detail. God is said to "have judged" the power that "was corrupting." It is a vivid way of saying that God has put a decisive end (see the culminative aorist function of "has judged") to an ongoing/continuous process (see the progressive imperfect function of "was corrupting"). The visions in Revelation have already revealed that the world's corruption has and will continue to involve rampant idolatry (the worship of something/someone other than God), either of the economy in overt materialism (see Rev 18:9ff), of the temporal powers in place (see Rev 18:1ff), or seen in the pagan worship of the Beast (see Rev. 13). This multi-pronged program of corruption will continue to the end when God will put a sudden end to it in his final judgment of the fallen world.
In addition to putting an end to corruption, God will "avenge the blood of his bond-servants on her" (19:2c). He will finally answer the cries of the martyred saints in heaven heard in Revelation 6:10-"and they cried out with a loud voice, saying, 'How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?'". The wait for retribution is over and the same world that stopped at nothing to silence God's people will itself by silenced once and for all.
This important conclusive note on evil in the world is an important truth to keep in mind when considering the problem of sin that we deal with on a daily basis. Evil certainly exists. However, this truism, if accepted in isolation, leads to a number of problems that one might expect in an incomplete reading of Scripture. Evil exists, but the Bible also teaches that evil is limited, will be judged, and will ultimately be eradicated. You cannot read Genesis 3 (the account of the fall of man) and skip 3:15 (the proto-euangelion/first gospel). Nor can we read Revelation 13-18 and skip Revelation 19. Be encouraged--God is greater than your sin and the evil in this world! Hallelujah!
b. Second Verse: HALLELUJAH, GOD's JUDGMENT ENDURES-19:3-"…And a second time they said, 'Hallelujah! Her smoke rises up forever and ever,…"
The second verse of the song sung is voiced by the same multitude as the first—"and a second time they said, 'Hallelujah! Her smoke rises up forever and ever'…" (19:3). This short refrain celebrates the extent of the punishment that was identified in the first verse against the wicked. The language reflects Revelation 14:11-"And the smoke of her torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name." There is a lot of smoke in the Book of Revelation that indicates the presence of difference things. There is the smoke of the prayers of the saints that rises as incense to the throne room of God (see Rev. 8:4). There is also the smoke of the glory of God that fills the temple (Rev. 15:8). However, in contrast to these images is the smoke of war (Rev. 19:14-21) and the smoke of torment that accompanies the lake of fire to be described later (Rev. 19:20; 20:10, 14-15). The latter is probably what is in view here, indicating the judgment of God endures forever against his enemies.
c. Third Verse: HALLELUJAH, GOD IS WORTHY OF WORSHIP-19:4
The third verse of the tune is sung by a different group of choristers—"and the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne" (19:4a). Throughout the Book of Revelation in these moments of worship we often see this collection of singers. They were first introduced in Revelation 4.
Revelation 4:4ff-"Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads,…and before the throne there was something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind"
In Revelation 4, these worshipers praised God for his unmatched holiness and ability to create the universe. In Revelation 5, the same group sings a new song to the Lamb who emerges onto the scene. There, they praise Christ for his ministry of redemption and his ability to set in motion those things that will end the world as we know it (see 5:14 and 7:12). In Revelation 14:3, these same beings sing a song that no one else knows—looking forward to the victory of the Lamb. Here, in Revelation 19, this victory is secured and the twenty-four elders and four living creatures once again voice their praises to God who sits on the throne. It is his absolute authority that is most in focus here. After all it is his sovereign plan that has created the world, saved the world, and now judges the world so as to usher in a new world for his people.
Their posture before the throne says it all and rather than elaborate on their reasons for praising the Lord, they simply agree with what the multitude has already voiced "saying, 'Amen. Hallelujah!'…" (19:4b). This simple affirmation is similar to what was voiced after a prayer for deliverance in Psalm 106:47-"Praise be to the Lord, the God of Israel, from everlasting to everlasting. Let all the people say, 'Amen, hallelujah!'". As in this Old Testament context, those singing in Revelation recognize the Lord's unique ability to deliver his people from whatever threats they face. This is certainly fitting given the tribulation described in the Book of Revelation and the persevering power of God that sustains his people therein.
d. Fourth Verse: HALLELUJAH, GOD REIGNS-19:5-6
The final verse of the song found in Revelation 19:1-6 begins with a call to worship—"And a voice came from the throne, saying, 'Give praise to our God, all you His bondservants, you who fear Him, the small and the great'…" (19:5). Though exactly who this voice belongs to is unmentioned, it can be assumed that whoever issues this command has the authority to do so (Aune, Revelation 17-22, 1027). This voice extends an invitation or request for those on the earth to join in the celestial worship of God. "all you his bondservants, you who fear Him, the small and the great" are those believers on the earth who have come to faith during the tribulation period described in Revelation 6ff. With the dead in Christ (the multitude) and a host of heavenly beings (elders and creatures) already worshiping, there are few left who can join the chorus. What is implicit in this call is a desire to see the worship of God that exists in the heavenly realm echoing in the earthly realm among all who belong to him (his bondservants), fear him (the obedient and reverent), no matter who they are (small and the great). After all, everyone in Christ is equal before the throne of God. Along with this shift from the heavenly to earthy realm is a shift in tone. Though the judgment of Babylon the great has been celebrated up to this point in the song sung, the final verse celebrates the anticipated reward of the saints (see also 11:18) (Wilson, ZIBBC, 353-54).
"Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder" (19:6a). The same group that opened the song in verse 1 now closes it in verse 6. Here, added descriptive phrases "like the sound of many waters" and "like the sound of mighty peals of thunder" highlight the volume of this climactic refrain. In Revelation 1:15 the voice of "the one like a son of man" was "like the sound of many waters," and in 14:2-3 the harpists singing the "new song" were as loud as "many waters and loud thunder" (Osborne, Revelation, 672). The decibels associated with this final verse are in keeping with the great message it communicates.
"Hallelujah! For the Lord our God, the Almighty, reigns" (19:6b). This is the last "hallelujah" of the four. A lofty title for God is employed once again—"Lord God Almighty" to highlight the Father's omnipotence and sovereignty. It is He who reigns—a present progressive verb demonstrating an ongoing and consistent activity. Here, the activity involves ruling "as a king with the implication of complete authority…" (Louw & Nida). The change of tense is significant when one considers what is happening in this pivotal chapter. While ongoing continuous corruption characterized the planet in verse 2's description of the fallen world ("was corrupting") because of God's culminative and decisive act of judgment (see verse 2) a new existential reality pervades the planet—God reigns. Hallelujah!
Revelation 18 and 19 reveals that there are two kinds of people in existence: the people of the world and the people of God. These two types of people are illustrated by the songs they will sing in the end. The question today is this: What tune will be on your lips when you are made to face the music? Will your confidence in what this world can provide you or what you can provide for yourself have you singing a song of doom and gloom prior to being judged by the God you either denied or ignored? Or will your trust in Christ and the salvation he alone can provide have you singing a song of praise to a sovereign Lord who is on the throne and working all things out for an ultimate good to those who love Him and are called according to his purposes?
Facing the Music Pt. 1-Revelation 18:9-24
Songs are often written and/or sung to commemorate/celebrate/reflect on certain life events. Think of all the breakup songs there are in country and pop music today, all the party songs that get people on the dance floor, or those songs of remembrance that have us thinking about bygone eras. Each of these songs has an intended purpose—some happy and some sad. Interestingly, there are many songs in the Book of Revelation that serve specific purposes. Today and next week we are going to look at two of them. First up is a sad song of lament sung by the world as it anticipates the fall of Babylon the Great. This song is sung in Revelation 18:9-24 as two reactions are given to the destruction of the coming world order. It is my prayer that as we hear this pathetic tune, we will, as God's people, find reason to rejoice that the same fate lamented in this passage by citizens of the world is not the destiny reserved for us who are in Christ.
a. REACTION #1: The Sad Song of the World-18:9-20
Prior to the events that will lead to the end of the world as we know it, those belonging to the fallen system will see the writing on the wall and mourn their imminent loss. The first to sing their sad song are the "kings of the earth, who committed acts of immorality and lived sensuously with her"—i.e. those who traded a meaningful relationship with Christ for trysts with the things/personalities of the world. These "will weep and lament over her when they see the smoke of her burning" (18:9). It is important to recognize both with the song of the kings and the merchants that these are not manifestations of repentance. They are saddened that their source of power and wealth is now destroyed. While they ought to be broken over how their sin has grieved the heart of God and incurred his wrath, they are upset first and foremost by how God's judgment has inhibited their personal source of power. Instead of subjecting themselves to the true sovereign of the universe, they grieve that their own sovereignty is thrown into jeopardy.
In addition to be upset by a loss of power, the "kings" are terrified at the fate of the capitol and, in an effort to escape the same punishment, these are shown "standing at a distance because of the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city!'…" Though these kings recognize that the hour of judgment has come for Babylon—"for in one hour your judgment has come'"—little to do they know that their fate is connected to this powerhouse and they will soon experience the same.
The swiftness of the judgment (in one hour) on a regime called "Babylon" (the coming world order) is parallel to the fate of the Babylon of the Old Testament in Daniel 5. There, a celebration of idolatry and licentiousness is interrupted by a supernatural message via a floating hand that inscribes a message on the plaster wall of the palace. The message, interpreted by Daniel, spelled swift judgment for a regime that had forgotten Daniel's God and, as Daniel puts it "that same night, Belshazzar the Chaldean king was slain" (Daniel 5:30). Here, an idolatrous and immoral world power is handed the same quick fate and, at least in this context, the kings are able to recognize the writing on the wall.
Not only do the kings mourn the loss, so do the merchants—i.e. those benefiting economically from the world's system. The text reads as follows: "And the merchants of the earth weep and mourn over her, because no one buys their cargoes any more—cargoes of gold and silver and precious stones and pearls and fine linen and purple and silk and scarlet, and every kind of citron wood and every article of ivory an d every article made from very costly wood and bronze and iron and marble, and cinnamon and spice and incense and perfume and frankincense and wine and olive oil and fine flour and wheat and cattle and sheep, and cargoes of horses and chariots and slaves and human lives. The fruit you long for has gone from you, and all things that were luxurious and splendid have passed away from you and men will no longer find them,…" (18:11-14). The list of cargo mentioned here is teaming with historically significant connotations. These products were very expensive and affordable only to the wealthy of Roman society in the first century (when this was written). In fact, the immediate context to which this book was sent (Asia minor) was one of the richest provinces in the ancient Roman empire and exported many of these products throughout Rome. The indictment being made here in Revelation is therefore an indictment on excessive materialism and affluence of a world that seeks to serve itself at any cost—trading what is of lasting value (righteousness in Christ) for what is only of temporary significance (the things of this world).
Some of the more interesting commodities mentioned in the list include "slaves and human lives" (18:13). In the first century, slaves, most of whom were men, numbered about 10,000,000—approximately 20% of the population of the empire (Wilson, SIBBC, 351). Slavery looked very different in Rome than it did in the history of the United States. Slavery was often entered into voluntarily to pay a debt and was a temporary condition that people could work their way out of. The prediction here in Revelation 18 reveals that in the future, people will be economically enslaved to the coming world order—a regime that controls every aspect of the lives of its citizens and trades people and their skills like commodities to serve its nefarious purposes.
Like the kings mentioned earlier, "the merchants of these things, who became rich from her, will stand at a distance because of the fear of her torment, weeping and mourning, saying, 'Woe, woe, the great city, she who was clothed in fine linen and purple and scarlet, and adorned with gold and precious stones and pearls; for in one hour such great wealth has been laid waste!'..." (18:15-17a). Again, as with the kings, the sadness of these merchants is not at their sin and how they've scammed the system and exploited people to get rich; it is that their cash cow is being taken away. Swift judgment will, like a massive stock market crash, devalue the wealth of the world, leaving no buyers left to make these merchants rich.
The shipmasters, sailors, and passengers join in on the lament of these merchants in verses 17b-19-"And every shipmaster and every passenger and sailor, and as many as make their living by the sea, stood at a distance, and were crying out as they saw the smoke of her burning, saying, 'What city is like the great city?'…" Accompanying their cries is the expression of their distress—"and they threw dust on their heads" (Rev. 18:18). This is a sign of acute mourning/grief in the Old Testament (often accompanied with rolling in ashes) (see Josh. 7:6; Ezek. 27:30). What is fueling this dramatic display of displeasure is again revealed in verse 19 "Woe, woe, the great city, in which all who had ships at sea became rich by her wealth, for in one hour she has been laid waste!'…". These merchants are grieved that the wealth of the world that made them rich is gone.
As the merchants, sailors, and others concede the defeat of their 401Ks and nest eggs, another voice interrupts the pathetic song with "Rejoice over her, O heaven, and you saints and you apostles and prophets, because God has pronounced judgment for you against her'…" (18:20). When the fallen world mourns, God people can rejoice. After all, saints, apostles, and prophets are not of this fallen world and look forward to a new world to come. Because the fate of God's people are not connected to the world as it currently exists, they do not mourn as the rest of the world does when its institutions are dismantled. Instead, they rejoice, knowing that just around the corner, there is a better reality awaiting them.
b. REACTION #2: The Proclamation of the Strong Angel-18:21-24
Following the reaction of the world's sympathizers is a proclamation given by "a strong angel." This proclamation begins with a concrete illustration of what the fall of Babylon will look like. "Then a strong angel took up a stone like a great millstone and threw it into the sea, saying, 'So will Babylon, the great city, be thrown down with violence, and will not be found any longer,'…" (18:21). The violence of the act symbolizes the violence with which Babylon will be destroyed (see Jeremiah 51:63-64 for a similar demonstration). Babylon's fall, still future, will come by means of two separate but related events: the civil war already described in 17:16 in which the Antichrist will consolidate absolute power over the world order, and in the final destruction at the return of Christ in Revelation 19:11-21. These two events will sink Babylon in the abyss of history, much as the millstone thrown by the angel, no doubt, sunk in the sea.
Though the city will be, at its height, a veritable metropolis teaming with activity, affluence, and attention—not unlike New York, Dubai, or London today—once this future Babylon falls this angel reveals "And the sound of harpists and musicians and flute-players and trumpeters will not be heard in you any longer; and no craftsman of any craft will be found in you any longer; and the sound of a mill will not be heard in you any longer; and the light of a lamp will not shine in you any longer; and the voice of the bridegroom and bride will not be heard in you any longer;…" (18:22-23a). The lack of music suggests that there is no longer anything to celebrate (as all celebrations centered on the world's successes and that world has failed). The absence of craftsman and the silence of the mill suggests that there is nothing to work for (because there is no one left who can afford what is produced). The darkness that envelopes the once well-lit and gleaming district is indicative of the spiritual and existential darkness that characterizes this place and its citizens. While the millstone was heard during the regular workday, the lamp indicated life at night. Here, both the day life and night life of this coming world power has ceased (Osborne, Revelation, 657). Additionally, people are no longer giving themselves in marriage as they know time on the earth is short. Ultimately, this ominous presentation indicates that "the normal activities of life—music, work, and marriage—will forever disappear from the streets of Babylon" (Wilson, ZIBBC, 352). Very suddenly, what was the center of the world will become a ghost town, making what was seen at Pompeii after the eruption of Vesuvius look like practice.
After proclaiming the fate of Babylon, the "strong angel" outlines the reasons for this in verses 23b-24—"for your merchants were the great men of the earth, because all the nations were deceived by your sorcery. And in her was found the blood of prophets and of saints and of all who have been slain on the earth,…". In ancient courts, crimes were always read aloud as the sentence was carried out. Following this custom (and in addition to those crimes already listed in places like 18:2-3, 7), the angel spells out against exactly what charges are being punished. First, "your merchants were the great men of the earth." This summarizes the emphasis on wealth, luxury, and greed already mentioned in the chapter (Osborne, Revelation, 658). Second, "all the nations were deceived by your sorcery." This context uses "sorcery" figuratively to describe the demonic deception behind the mass buy in to the world in general, its leadership in particular, and the Antichrist most specifically. For instance, earlier, the false trinity was described as having "deceived" the nations (see 12:9; 13:14) into worshiping the beast. This is no surprise as the Scripture frequently connects idolatry to demonic influence (see Deut. 32:16-17; Ps. 106:35-37; 1 Cor. 10:20). The third indictment brought against Babylon is the murder of the saints—"And in her was found the blood of prophets and of saints and of all who have been slain on the earth,…" (18:24). Accentuated in its own separate independent clause and the sudden move from 2nd to 3rd person, this is what grieves God most—that the wicked world would seek to destroy his people and anyone made in his image. So much life has been lost during this period and what was dealt by this corrupt world system will now be dealt to her.
The sad song of the world and the proclamation of the strong angel in this passage illustrate something very important: the world stands to lose everything in its focus on material possessions and temporal sources of strength. Thankfully, there is another way to live that is not dependent on fleeting things. There is another kind of security that is not limited to whomever controls whatever government is currently in power. Psalm 20:7-9 reads "Some trust in chariots and some in horses, but we trust in the name of the Lord our God. They are brought to their knees and fall, but we rise up and stand firm. Lord, give victory to the king! Answer us when we call!" In what are you placing your trust today? What kind of song will you be singing when what is prophesied in Revelation comes to pass? Will you be mourning the loss of your assets or will you be rejoicing in the hope of victory?


Things are changing and exams are also changing with time? now, most of the students are aware of everything and a lot of content is available on the internet as well. Now you can search for preparation tips for CBSE class 9.
A lot of content on the topics like, How to score well CBSE class 9 exams? competitive exams for class 9 CBSE and many more topics as well?
CBSE Class 9 is the beginning of your new journey, it's the base for your higher classes. As you know that, students always have in mind of securing higher ranks in CBSE class 9 exams.
CBSE class 9 is quite different and even tough because new topics are introduced. So we feel like it's too hard to score in CBSE class 9 exams, generally, maths and physics.
1.Practice more and more numerical for CBSE class 9 exams?
We all want magic in life, we don't want to study but we want to top the CBSE class 9 exams. My straight and forward advice to all the students, just practice more and more numerical, if you are having difficulties with numerical.
Practicing more numerical will ease your theory concepts as well because for solving numerical we need theory concepts to be strong.
2.Don't mug up concepts for CBSE class 9 exams?
Try to understand concepts don't just mug them up for your CBSE class 9 exams, I have seen many students they just mug up the definitions and don't even know the meaning and sense behind these definitions.
I have seen many students they just try to learn solutions for CBSE class 9 exams and its very wrong approach. You must understand the importance of CBSE class 9, it's very important for your higher classes.
As a teacher, I know that students are not familiar with CBSE class 9, facing physics numerical, they are just like, sir these numericals are difficult and how should I solve CBSE class 9 exams? How I will remember these formulas for CBSE class 9 exams? many other doubts.
3.Take offline tutor coachings for CBSE class 9 exams?
Nowadays online coachings are getting popular and all of us simply start youtube or any other platform, which provide online coaching and watch their videos instead of practicing offline for CBSE class 9 exams?
I am not saying that online coachings are not good, but without the offline practice you are not going to score in CBSE class 9 exams? this will totally affect your CBSE class 10, class12, class 11 and other higher classes as well.
An offline tutor is always better than an online one, you can ask every question from your offline tutor even silly concepts that confuse you so many times.


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Heramb School of Music & Cultural Arts
Enlightening Music, Igniting Smiles
Musical Courses
Drawing & Craft
Kathak is one of the ten major forms of Indian classical dance.The origin of Kathak is traditionally attributed to the traveling bards of ancient northern India known as Kathakars or storytellers.The term Kathak is derived from the Vedic Sanskrit word Katha which means "story", and Kathaka which means "the one who tells a story", or "to do with stories"
Bharatanatyam is a major genre of Indian classical dance that originated in Tamil Nadu. Traditionally, Bharatanatyam has been a solo dance that was performed exclusively by women,and expressed South Indian religious themes and spiritual ideas, particularly of Shaivism, but also of Vaishnavism and Shaktism.
Salsa is a popular form of social dance that originated in the Caribbean. The movements of salsa have origins in Puerto Rican bomba and plena, Cuban Son, cha-cha-cha, mambo and other dance forms.
Contemporary dance is a genre of dance performance that developed during the mid twentieth century and has since grown to become one of the dominant genres for formally trained dancers throughout the world, with particularly strong popularity in the U.S. and Europe.
Breakdance (also called breaking, b-boying or b-girling) is a type of dance that is done by people who are part of the hip hop culture. B-boy means boy who dances on breaks (breakbeats).
Copyright © 2020 Heramb School of Music & Cultural Arts

redpajama_set_name: RedPajamaCommonCrawl


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Press Release: AIDS Conference
"We deserve better than harm reduction." World Youth Alliance delegates at the XVIII International AIDS Conference in Vienna, Austria, July 18 – 23, 2010
(Vienna: July 23, 2010):
A small delegation from the World Youth Alliance participated in the XVIII International AIDS Conference in Vienna, Austria from July 18 – 23, 2010, bringing the voice of young people and the principles of human dignity and solidarity to the forefront of the debate on HIV prevention, care and treatment. The delegation was led by Marie-Caroline Leroux, Director of WYA Europe. WYA members Hannah Ondiek (Kenya), Kellen Dougherty (USA) and Luz Cardona (Costa Rica) made up the rest of the diverse delegation to the conference.
The WYA message was clear: the response to the AIDS pandemic must be "person-centered" and not "risk-reduction centered." Although the WYA approach was the minority one at the conference, the voices of our delegates were heard through distribution of our conference journal ("Esperanza") and through a small t-shirt campaign that bore the slogan, "Yes, We Can Change" and "We deserve better than harm reduction." Delegation members asked pertinent and pressing questions at the various sessions, forcing the experts and panelists to acknowledge and think about their current approach to the issues of sex work, drug use and marginalized groups in the context of HIV prevention.
"As young people, we know that the human person possess freedom. This applies to prevention of HIV/AIDS, as we also know that some sexual behaviors are more risky than others. We want to encourage policy-makers to consider the fact that "Yes, we can change", and that harm reduction is not sufficient to address the wrenching epidemic we face now. Sound and successful AIDS policies include a behavioral component," highlights Marie-Caroline Leroux.
If you would like more information on WYA's participation in the XVIII AIDS Conference, please contact Marie-Caroline Lerouxby email: mariecaroline@wya.net.
The World Youth Alliance is a global coalition of young people dedicated to promoting the dignity of the human person in policy and culture and to building solidarity between young people of developing and developed nations.Withabout one million members from more than 160 countries, the World Youth Alliance is one of the biggest coalitions of young people worldwide.
www.wya.net
WYA Press Release for AIDS Conference
FOR IMMEDIATE RELEASE: "We deserve better than harm reduction." World Youth Alliance
"We deserve better than harm reduction"
World Youth Alliance delegates at the XVIII International AIDS Conference in Vienna, Austria, July
Esperanza!
¡ESPERANZA! CONFERENCE JOURNAL OF THE WORLD YOUTH ALLIANCE XVIII International AIDS


30+ events. 4 universities. 1 night only.
TORONTO, April 5, 2019 /CNW/ - CRAM - a one-of-a-kind, free learning festival will take place in Toronto tonight! From 5:00 PM - 11:00 PM, curious minds across the GTA will have a chance to discover the ground-breaking research of Toronto's four universities. OCAD University, Ryerson University, University of Toronto and York University are opening their doors to the public for one night only to engage in a night of new ideas. Have you ever wondered what happens when dancers and nurses collaborate? Is the future of design multi-sensory? How will A.I. impact our city? Are bees nature's neat freaks? Join us tonight to find out.
"There's an abundance of innovative research across a broad range of disciplines taking place in our universities which has the power to revolutionize the way we think, live and work," says Mary Ito, CRAM Founder and broadcast journalist. "We need to know about this research. Giving everyone access to new ideas from diverse voices can spark our civic imagination and potentially change how we live our lives."
CRAM is the first time that all four of Toronto's universities will come together for this shared purpose. The festival allows attendees to move freely between university campuses to explore the city's brain power.
The first learning festival of its kind in Canada, CRAM is packed with over 30 events for all. CRAM will move away from jargon-heavy lectures and communicate research using out-of-the-box techniques in order to make potentially complex ideas easily understandable and fun for everyone. Each university will host an event every hour on their campuses that explores a diverse range of topics across disciplines.
We hope you join us for a night of new perspectives. The events are free, but in order to reserve your seat, register at www.CRAMToronto.com. Space is limited!
CRAM is a brand new, one-of-a-kind, free learning festival that gives curious minds, a chance to discover revolutionary ideas from Toronto's four universities. CRAM is presented in partnership with OCAD University, Ryerson University, University of Toronto, York University and media sponsor CBC Toronto.


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FILE - In this Jan. 2, 2014 file photo, a Fiat logo pictured on a car in Milan, Italy. Italian-American carmaker Fiat Chrysler Automobiles on Wednesday, Oct. 30, 2019 confirmed that it is in talks with French rival PSA Peugeot, its second bid this year to reshape the global auto industry facing huge challenges with the transition to electric and autonomous vehicles. (AP Photo/Antonio Calanni, File)
Fiat Chrysler eyes Peugeot merger, seeking strength in size
MILAN (AP) — Fiat Chrysler Automobiles said Wednesday it is in talks with French rival PSA Peugeot in its second bid this year to reshape the global auto industry at a time of heightened uncertainty for the sector.
A merger would create the fourth-largest automaker with the potential for big savings in Europe just as the industry struggles with slowing sales and the need to invest heavily in new technologies like electric cars. But a deal does not help either in expanding in China, the world's largest market, where both are weak, analysts said.
In a statement, Fiat Chrysler said the discussions are "aimed at creating one of the world's leading mobility groups," but gave no further details.
Shares in Fiat Chrysler shot up nearly 9%, just a day before it releases its third-quarter earnings, while Peugeot shares surged 6%.
Fiat Chrysler has long been looking for a partner to help shoulder investments in the capital-heavy industry, under the view that failure to consolidate would inevitably lead some companies to fall behind. The push is even more urgent given the transition across the industry to electric cars and autonomous driving — technologies where Fiat Chrysler lags.
Talks this year with another French carmaker, Renault, to create what would have been the third-largest carmaker broke down over French government concerns about the role of the Japanese partner Nissan and criticisms from Renault's leading union.
German analyst Ferdinand Duedenhoeffer, head of the Center for Automotive Research, said the French government is unlikely to play the spoiler role again, both because it would be an unpopular move and because its role in Peugeot is weaker.
But he said they would insist that inevitable job cuts not be made in France, which will expose Opel, which Peugeot bought in 2017, as the sacrificial lamb in any merger deal. Opel is based in Germany.
The real problem the carmakers face will be in China, which represents the future for most automakers.
"FCA and Peugeot are both lousy in China, they just lose money," Dudenhoeffer said. "I think they have to find a solution but it will be a big challenge."
Possibly complicating things, the Chinese government has a stake in Peugeot through Dongfeng Motors. Dongfeng, the Peugeot family, and the French state investment bank BPI France each have 12.23% of capital and 19.5% voting rights in Peugeot.
A merger could see the Chinese government take a role in a company that includes Chrysler, a U.S. industry icon. That comes on top of Fiat Chrysler owning a joint venture with another Chinese company, GAC.
"The Chinese government doesn't want to have a strong connection with an American company," Dudenhoeffer said, due to economic damage brought by the Trump administration's tariffs.
Dongfeng had no comment on the talks, while a French Finance Ministry official said the government was monitoring developments and that it would be "vigilant" on maintaining Peugeot's industrial footprint in France.
The French official, who spoke only on condition of anonymity, also noted that the operation speaks to the success of Peugeot's turnaround under CEO Carlos Tavares, and would leave two French companies in the top four global automakers. Renault's alliance with Japan's Nissan is the other.
The Italian government said only that it was monitoring developments.
Fiat Chrysler Automobiles was formed in 2014 out of a merger of Italian carmaker Fiat and the American company Chrysler, which Fiat brought back from the brink of bankruptcy. The company is controlled by the Fiat-founding Agnelli family, represented in Fiat Chrysler by chairman John Elkann who spearheaded the Renault talks.
His role in the current talks has not been confirmed, but both Fiat Chrysler and Peugeot have been controlled by families since their formation - Peugeot started making cars in 1896 and Fiat three years later - which could contribute to a climate of mutual understanding.
A merged carmaker would have combined sales of nearly 10 million a year, based on 2018 results. By comparison, both Volkswagen and Toyota sell over 10 million cars a year, while the Renault-Nissan-Mitsubishi alliance almost 11 million.
Fiat Chrysler has a larger global footprint than Peugeot, whose focus is on Europe where it is the second-largest carmaker.
While Fiat Chrysler last year sold 5.8 million cars globally, it makes the lion's share of its profits in the United States and has been struggling in Asia and Europe. Peugeot sold 3.9 million cars last year and is looking to move into the United States.
Fiat Chrysler is making a concerted push into electric and hybrid vehicles, where it has lagged, focusing in particular on its premium brands Alfa Romeo and Maserati.
Peugeot, meanwhile, has performed a remarkable turnaround in recent years, going from one of the industry's sicker car companies to one of its more powerful. That's notably thanks to an unusual $4.1 billion bailout in 2014 in which Dongfeng and the French state gained stakes.
In 2017, Peugeot bought General Motors' Opel and Vauxhall brands for $2.33 billion, making it Europe's No. 2 automaker after Volkswagen.
French unions are already warning about job losses, and angry that they were not informed of the discussions.
"The goal of any merger is to increase profitability. And behind that, attacks are being prepared against the workers of PSA and FCA," Jean-Pierre Mercier, representative of the CGT union at PSA Peugeot's headquarters east of Paris, told The Associated Press.
"It's not just about job losses," he said. "It's also about collective rights and pay levels."
Charlton reported from Paris. Joe McDonald contributed from Beijing.
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DISCLOSURE VS. PRIVILEGED INFORMATION IN CRIMINAL INVESTIGATIONS
Home » Articles » DISCLOSURE VS. PRIVILEGED INFORMATION IN CRIMINAL INVESTIGATIONS
The Crown counsel (prosecutor) has limited discretion to withhold disclosure where disclosure would reveal information protected by privilege. Such exceptions are solicitor-client privilege, police informer privilege, and the privilege to maintain the confidentiality of investigative techniques. The investigative techniques consists of any Crown work product. Standard Crown work product, generally, includes materials such as internal Crown counsel notes, memorandum, correspondence, and legal opinions. These are protected by privilege and need not be disclosed. Work product would form the basis of a disclosure request.
Only in exceptional cases the Crown is obliged to advise the defence of their decision to withhold or delay disclosure, following a privilege claim of material other than work product. It is for the Crown counsel to waive the claim of privilege, failing which a judge has to resolve the privilege claim. While reviewing, a judge is to balance the public interest asserted by the Crown seeking to withhold disclosure against the Charter-guaranteed right to a full answer and defence. Although, each dispute is resolved on the basis of its own circumstances, even privilege claims are subject to exceptions, such as an "innocence at stake" exception. Thus, an informer privilege claim can be defeated by the "innocence at stake" exception, while solicitor-client privilege can give way to the "future crime exception" as in R. v. Solosky (1979) and R. v. Leipert (1997).
Disclosure can be delayed by the Crown counsel to protect a witness' safety or to allow an investigation to be completed. Admittedly, such instances are rare, but the Crown's discretion is subject to judicial review.
Held by the Crown
Information in the hands of the police investigators is under the Crown's control, for the purposes of disclosure. Actually, the Crown has to ensure at the screening stage that the police have provided all such information to the Crown.
How much of the information in the hands of other government agencies and institutions is under the Crown's control, is not quite clear. If an outside agency is actively involved in an investigation and subsequent prosecution, the Crown is to obtain and disclose relevant information from them. Also, when the Crown learns of relevant information held by another government department or agency, it is for the Crown to try to obtain the documents for the purposes of disclosure. If the Crown fails to get it, the fact of the existence of the records should still be disclosed so that the defence can take the necessary steps.
Even when the Crown does not have control of the information held by another governmental institution, it is definitely in a position to facilitate a defence request. It is not quite likely that third parties holding information will refuse to disclose if requested to do so by the Crown. When a request is relevant and reasonable under all circumstances, Crown counsel could assist with a specific written defence request for disclosure of materials not directly under its control. Alternatively, the Crown can recommend the defence to take other steps to obtain the information, like a third party records request.
Having been in control of relevant information, the Crown has a corresponding duty to preserve that relevant evidence. If there are pieces of evidence, which should have been disclosed but subsequently lost or destroyed, then the Crown will be required to provide a satisfactory explanation in respect of such evidence. That explanation would perhaps satisfactorily account for the loss of information, but the issue of remedy would linger on, and would finally be resolved depending on the conduct of the authorities in question and the impact of the missing information.
Police Hands
The Law stipulates that all relevant information concerning a case to the Crown is to be provided by the police. Likewise, the Crown has a corresponding duty to ensure not only that they have all relevant information from the investigating authorities, but also that they disclose it to the defence. It is alright for the Crown to rely on the good faith of the police to provide them with all relevant material, but the defence with its head on the block cannot be that trustful. So, lost evidence or a failure to disclose that originates with the police is very much in the mind of the defence, because it breaches the accused's rights and can result in the same remedies being awarded against the police/crown.
Having regard to such a probability, defence counsel should be given the opportunity, upon request, to inspect the police agency's file in relation to the offence, regardless of whether the Crown intends to rely on some of that material. This could be done subject again to the reviewable discretion of the Crown to withhold materials that are privileged or protected.
The police also could have relevant material even though it is not the product of the investigation at issue. Occurrence reports, service records, and other such information kept by the police could have some bearing on a case and could properly be the subject of a specific, written defence request for disclosure. It is for the Crown to facilitate such requests, subject to a demonstration of relevance (if not apparent) and any claim of privilege.
Similarly, Crown counsel may be requested by defence for further investigation by police. It could be reasonable and could produce material arguably relevant to the case. If so, Crown counsel should convey the request to the police.
Third parties can possess materials subject to disclosure, but the process employed depends on the nature of the offence. With regard to sexual offences, sections 278.1 through to 278.91 of the Criminal Code (Code) deal with the production and disclosure of third party records. All other offences fall under the common law regime for production of third party records as set out by the Supreme Court of Canada in R. v. O'Connor.
If the offence is enumerated under section 278.2 of the Code, the legislation applies regardless of the material being in the possession of a third party or the Crown. Although the Crown is required to notify the accused that it is in possession of the records, it can keep the matter on hold until there is an application for disclosure before the trial judge. The defence seeking production of such records is to file with the Court an application for production, supported by affidavit. The defence has to also serve the custodian of the records with a subpoena. Notice of the application is to be served on the Crown and the subject of the records, as well as any other person with an interest in the confidentiality of the records, must also be notified.
The O'Connor regime stipulates that if the witness forwards the material to the prosecution, the material will be disclosed because any privilege or privacy interests have been clearly waived. Likewise, any records in the possession of the Crown must be disclosed by the Crown to the defence, notwithstanding the confidential nature of the records.
Regarding enumerated offences or non-enumerated offences where the third party retains possession, a trial judge goes through a two-stage procedure to determine whether or not to grant a third-party record application. To begin with, the accused is to establish that the document is to be produced to the trial judge. Then the trial judge examines the records in order to determine whether or not it is to be given to the defence. The person making the complaint or witness and any other interested party have the right to represent them in the hearing to decide whether or not the records be disclosed.
Without all the relevant information you may already be defeated. Contact the lawyers at Levy Zavet PC to discuss how your suspicions of improperly withheld information or misappropriated evidence may be unduly prejudicing your case.
Business Law tags: criminal charge / criminal offence / crown / Disclosure / evidence / informant privilege / information / Investigation / investigators / police / priveleged information / privilege / relavence
REAL ESTATE LAW UPDATE: Is a Condominium Corporation Obligated to Buy the Superintendant's Unit?
CRIMINAL PROCEEDINGS: Pre-Trial Applications
SUBPOENAS: Compelling Witnesses to Testify!
RIGHT TO REMAIN SILENT:"…whatever you say may be given in evidence against you at your trial…"
PRELIMINARY INQUIRIES IN A CRIMINAL CHARGE CAN MAKE OR BREAK YOUR ACQUITTAL
THE REQUIREMENT FOR THE ACCUSED TO FIGHT FOR FULL DISCLOSURE


Over the past year or so I've been toying with the idea of getting eyelash extensions. Yes, you heard me, extensions for your eyelashes. So what you've got naturally dark, full, luscious eyelashes; there will always be a Kardashian that has darker, fuller, more luscious lashes than you because they're on the extension wagon. Eyelash extensions essentially serve the same purpose as hair extensions: to add length & fullness to your natural set (top and/or bottom). If you know me personally or read my last post then you know I die for voluminous, thick, black, fabulous lashes - so why haven't I joined in on the lash extension craze? Well, for starters, I don't have the patience nor the time to spend 2-3 hours sitting back in a chair while someone delicately glues each individual eyelash extension to my individual natural lashes (this can take longer/shorter if you get more/less than a typical full set). While the process to get them refilled is shorter in time (about 1 hour), it isn't any less tedious, and as you can imagine you will be back in getting the refills every 3-6 weeks to keep them looking full/natural and not creepily long/curly/gappy as they fall out with your natural lashes (I'm sure you've seen this on some gals.. NOT CUTE).
Wait.... did I mention you should expect to pay around $200-$500 initially then $60-$100 every couple weeks you go in to get them filled? No thanks. I've got surprisingly voluminous lashes as it is and to be honest - I think super dramatic lashes are the most fabulous when they're only extra Va Va Voom on occasion (I mean think about having extensions on a regular day...at work, school, church.... you can't just pull these babies off, you guys). SO... now I'll get to my point. FALSE EYELASHES! Yep. Don't be scared! I'm not waltzing around town with some ridiculous bright green sparkly lashes or anything guys (I mean I need to keep my boyfriend around, right?). In fact, I was SO SCARED to put them on myself for the longest time. I would get them put on at the MAC counter at Nordstrom every time I went to a dance in high school... but putting them on myself? Please. I already had a hard enough time learning how to put contacts in. But... I eventually learned they're really not that scary. And in fact, they are sometimes just the extra pizzazz I need to glam up my outfit for a night on the town or amp up my sultriness and self-confidence if I'm feeling a little 'blah.' OH... and they're ridiculously cheap. For real! I'm talking $4 for a pair that can be worn 3-5 times. $4 removables vs. $200+ extensions, people.
There are TONS of brands and colors and styles and lengths of false lashes out there - but I am crazy for Ardell Wispies + Darkness Glue. The lashes aren't too over the top but still give you that extra glam factor if you're needing/wanting it. This glue in particular goes on and dries black so it looks like a liner. If you've got a super steady hand you can even apply this glue like eye liner directly to your natural lash line. Can you say awesome? Because my hand is not on the steady side, my trick is to put the glue directly on the false lash strip. Whether you paint directly on your lash line or on the false lash strip; let the glue air dry for 30 seconds so it starts to feel a little sticky & then place as close to your natural lashes as you can get for it to finish drying. VOILA! Hello, gorgeous!


For several weeks past the streets and sidewalks have been covered with them, so it is almost impossible to keep from stepping on them.
In this garb they were walking about their tents unconcernedly, preparing breakfast.
The Chinese will be collected from every section of the city and placed within the camp boundaries within one week, it is expected.
Hereafter he will require all prisoners to take at least two baths a week.
Princess Margaret Rose, 5, views the model village of Bekonscot during her visit to Beaconsfield, England. The model church interests her.
members of the women's branch of the Ku-Klux Klan in their organization robes.


text:
Find the Other Trig Values in Quadrant I tan(A)=0.78
(A)=0.78
Use the definition of tangent to find the known sides of the unit circle right triangle. The quadrant determines the sign on each of the values.
(A)=oppositeadjacent
Find the hypotenuse of the unit circle triangle. Since the opposite and adjacent sides are known, use the Pythagorean theorem to find the remaining side.
=opposite2+adjacent2
Replace the known values in the equation.
=(0.78)2+(1)2
Simplify inside the radical.
Raise to the power of .
Hypotenuse 0.6084+(1)2
One to any power is one.
Hypotenuse 0.6084+1
Add and .
Hypotenuse 1.6084
Find the value of sine.
Use the definition of sine to find the value of (A).
(A)=opphyp
Substitute in the known values.
(A)=0.781.6084
Simplify the value of (A).
Multiply 1.6084 by 1.6084.
(A)=0.781.6084⋅1.60841.6084
Combine and simplify the denominator.
Multiply 1.6084 and 1.6084.
(A)=0.781.60841.60841.6084
Use the power rule man=am+n to combine exponents.
(A)=0.781.60841.60841+1
(A)=0.781.60841.60842
Rewrite 2 as .
Rewrite as 12.
(A)=0.781.6084(1.608412)2
Apply the power rule and multiply exponents, am)n=amn.
(A)=0.781.60841.608412⋅2
Combine 2 and .
(A)=0.781.60841.608422
(A)=0.781.60841.6084
Evaluate the exponent.
(A)=0.989217141.6084
(A)=0.61503179
Find the value of cosine.
Use the definition of cosine to find the value of (A).
(A)=adjhyp
(A)=11.6084
(A)=11.6084⋅1.60841.6084
(A)=1.60841.60841.6084
(A)=1.60841.60841+1
(A)=1.60841.60842
(A)=1.6084(1.608412)2
(A)=1.60841.608412⋅2
(A)=1.60841.608422
(A)=1.60841.6084
Evaluate the root.
(A)=1.26822711.6084
(A)=0.7885023
Find the value of cotangent.
Use the definition of cotangent to find the value of (A).
(A)=adjopp
(A)=10.78
(A)=1.282051‾
Find the value of secant.
Use the definition of secant to find the value of (A).
(A)=hypadj
(A)=1.60841
(A)=1.6084
Find the value of cosecant.
Use the definition of cosecant to find the value of (A).
(A)=hypopp
(A)=1.60840.78
(A)=1.26822710.78
This is the solution to each trig value.
Do you know how to Find the Other Trig Values in Quadrant I tan(A)=0.78? If not, you can write to our math experts in our application. The best solution for your task you can find above on this page.
Find the Value Using the Unit Circle sin(120)
Graph -12x-3y=9
Solve for a a^2+21^2=29^2
Find the Slope of the Perpendicular Line to the Line Through the Two Points (-11.3,-11.6) , (12.8,4.5)
Graph y=cot(4x-pi/2)-3


Anhalt-Kothen. Heinrich 2 Taler 1840-A MS62 NGC, Berlin mint, KM39, Dav-507. Arguably a conservatively graded example, especially considering the level of detail expressed on the reverse. Regardless, the strike is proper, and the overall appeal is wonderfully supplemented by a cascade of pastel toning in the fields.


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text:
Anadarko Reports Q4: Looks to Focus on Delaware, DJ, GOM
in Closing Bell Story / Crude Oil News / Oil and Gas 360 Articles by— Oil & Gas 360
February 1, 2017	Share Print
Current APC Stock Info
Anadarko Earnings Miss On Divestitures
Anadarko Petroleum (ticker: APC) announced fourth quarter results today, showing a larger-than-predicted loss. Net loss was $515 million, or $0.94 per share, making full year results a loss of $3.07 billion, or $5.90 per share. Fourth quarter results were brought down by several charges the company described as "items typically excluded by the investment community in published estimates." These included losses on divestitures, restructuring charges, and charges due to the early termination of a rig. After adjusting for these items, Anadarko's net loss was $272 million, or $0.50 per share.
Asset divestitures planned for Q1 2017
The company plans to continue its divestitures by closing the sale of its operations in the Marcellus to Alta Resources for $1.24 billion and closing the sale of its Eagle Ford assets to Sanchez Energy for $2.3 billion. Both deals are expected to close in Q1 2017. These divestitures add to the $2.4 billion of divestitures closed in 2016. Anadarko has described this program as an effort to "create a higher-quality, concentrated U.S. onshore asset footprint with a higher-margin, oil-weighted production mix."
Source: APC Q4 2016 Presentation
Increased activity planned for Delaware, DJ, deepwater GOM
Anadarko expects to continue to increase its operations in the Delaware basin, where the company owns 580,000 acres. Two rigs have been added to the basin this month with another three planned to be added in this quarter, bringing the total to 14 operated rigs and four non-operated rigs. Several efficiency improvements were achieved in the last year, including decreasing facilities costs by 30% per well and decreasing drilling cost per foot by 29%.
Activity in the DJ basin is also expected to increase. The company operated an average of 1.75 rigs in the basin in 2016, but has brought several in to bring the current rig count to six. Efforts to bring lease operating expenses down have paid off, with expenses dropping by 28% below levels seen in 2015 and 50% below those seen in 2013.
Deepwater GOM activity is also expected to increase, with several plays in development. FCX's assets in the Gulf were acquired in December, adding to the company's acreage and facilities inventory. The Horn Mountain Deep discovery, one of the assets acquired from FCX, is expected to begin drilling in Q1 2017, with additional drilling operations planned for 2017. The Caesar/Tonga and Heidelberg plays are currently being ramped up, with additional development expected to be brought on line this year. Several other FCX acquisitions, including the Holstein and Constellation plays are also expected to begin drilling in mid-2017.
Operations in Ghana and Colombia proceeding
Several important international operations are also proceeding on schedule. The TEN complex, producing from offshore fields in Ghana, continues to come online with first sales achieved in Q4 2016. In offshore Colombia the Purple Angel-1 exploration well was spud in Q4 2016. This well is intended to follow up on Anadarko's 2015 Kronos discovery. The recently completed Esmeralda 3D seismic survey identified several potential development prospects, with first exploratory operations planned for 2018.
Q&A from APC Q4 conference call
Q: You emphasize Gulf of Mexico Deepwater, but you didn't talk about international portfolio management. Can you just address, are you signaling at ex-U.S. generally, meaning ex-Gulf of Mexico, the other parts of the asset base are not core because that would be new news, I guess?
APC IR Director Robin H. Fielder: No. I wouldn't take it quite that way, Doug. I back and appreciate, why you're asking the question, I mean the lion share of what we will be talking about March will be – capital being allocated to the Delaware, the DJ and the Gulf of Mexico. I think long-term, we see those are the places we're going to invest capital. Certainly, in the short run, if we try to stay closer to cash flow with CapEx that's particularly important. It doesn't mean that other parts of the portfolio, as you know it today will be start to cannibalize, but I think it relates to some other things, as it relates to the Gulf of Mexico, I think, Darrell and Danny Brown will be giving you more than sufficient color in March. But I think for as bigger company as we are, one of the things we feel very strongly about is our ability to give clarity around exactly this direction of where most of the capital will be spent in 2017 that is short-cycle oil with very good wellhead margins and I think, as you can see from results in 2016 we've done a very good job on the efficiency front and lowering the cost associated with delivering that revenue.
Q: Maybe one follow-up on the Permian first, you have mentioned various times kind of the shift from delineation to development at some point. Can you talk about the key things you are still trying to figure out on the appraisal side and kind of key stuff that would allow you to move to a full development and what are you still testing over the course of 2017 both in and outside of the Wolfcamp.
Robin H. Fielder: Well, I think one of the things you can understand and appreciate about where we are currently in the appraisal portion of this play development is that we are aggressively drilling, where we can in order to achieve operatorship. We believe as an operator, we will be able to do a lot of things that are newer to the benefit of our company over time. As operator we understand, how we will want to pace that development and that drilling activity and completion activity and be able to sync it up midstream spend. At the same time, as Brad and those that worked for Darrel that are day-to-day in this asset, we continue to have a better understanding of the rock properties that we're dealing with that are in this appraisal portion. So that when Brad is prepared to move into full development. We know how to best optimize the development and the completion techniques associated with those rocks.
I don't think it's any more complicated than that. But I think those who have worked the Delaware, will tell you that Wolfcamp is an incredible rock and it is giving us opportunities, frankly, we've not seen in very many places in North America. And it gives us a lot of understanding, but having said that we are still trying to best understand, how we would in fact go into a full development mode and Darrell you might talk just a little about that.
APC Operations Director Darrell E. Hollek: I think, the thing that's unique about [this] is, it's just the extensive position we have and it varies across that positions what we're finding. And so it's all very encouraging, but before we go in that development mode, we really want to have a good handle on it, that also helps us understand how we want to position our midstream.
And so, the fact that we're able to have more activity today than maybe we were looking at two quarters to three quarters ago was helpful in terms of trying to get us in the development mode. And so, it's our hope that by the end of this year, we should hopefully start moving down that path and we should see a lot of synergies.
So we're trying to get there as quick as we can. Obviously, the Wolfcamp A is probably the biggest target for us. But there is still a lot of opportunity inside the Wolfcamp B and the Bone Springs as we see yet to not to mention the Avalon in certain parts of this field.
So just a lot of opportunities here to make sure, we understand it before we get in that development mode. But I'll tell you I'm encourage that we'll get there sooner than later at the pace we're going right now.
Q: Are we going to see some Bone Spring wells over the course of 2017?
Darrell E. Hollek: I think, you're able to see a couple. We're still focused largely on the Wolfcamp at this point, being the deeper horizon.
Analyst Commentary
From KLR:
We are increasing our APC target price $3 to $98 per share due to modestly higher U.S. liquids price realizations and slightly lower production tax expense. Our composite weighted average cost-of-capital values the midstream business at ~11x next year's cash generation (Western Gas Equity Partners (WGP, $44.87, NR)/Western Gas Partners (WES, $61.38, NR) valuation) and the mineral royalties at ~20x cash generation. Anadarko's mid-cycle capital yield of ~150% is modestly above the industry median cash recycle ratio of ~140%.
Focus assets sequential production change
In the fourth quarter, the Delaware Basin increased ~2% q/q (~1 Mboepd), the Wattenberg Field decreased ~2% q/q (~4 Mboepd) and the GOM increased ~26% q/q (~22 Mboepd) predominantly due to the December acquisition.
Wolfcamp/Wattenberg/GOM – value/growth drivers
Wolfcamp: Anadarko is increasing activity in the Delaware Basin to 14 rigs. We anticipate the company drills ~200 wells in '17, mainly targeting the Upper Wolfcamp. Anadarko has 60+ DUCs at YE'16. Upper Wolfcamp wells (~8,500' laterals) should recover approximately 1,100 MBoe (~55% oil, ~20% NGLs, ~25% gas) for a cost of $7+ million.
Wattenberg: The company has increased activity in the Wattenberg field to six rigs. We anticipate Anadarko drills ~225 wells in '17 (two-thirds Niobrara/one-third Codell). The company has 60+ DUCs at YE'16. Niobrara/Codell wells commence at 700+ Boepd and should recover ~350 Mboe (~60% liquids) for a cost of ~$2.1 million.
Deepwater GOM: Anadarko tied-back two wells respectively at Caesar/Tonga and Heidelberg and one well at Lucius last year. The company has over 40 tie-back opportunities. Anadarko is drilling the Shenandoah-6 appraisal to determine the oil-water contact on the eastern flank of the field. A Phobos appraisal encountered 90' of net oil pay in a Pliocene-aged reservoir and 130' of net oil pay in a deeper Wilcox-aged reservoir. The Phobos discovery is a potential tie-back to the Lucius production facility. The company is drilling the Calpurnia exploration prospect in the vicinity of Caesar-Tonga and Heidelberg fields.
Contingent value – deepwater exploration/Mozambique LNG
Deepwater exploration/appraisal success beyond sanctioned projects and the evolution of Mozambique LNG development present substantive upside to our target price. A sanctioned Shenandoah development constitutes approximately $5 per share of incremental fair value. Preliminary analysis suggests a 10-train Mozambique LNG development commencing in '21 and sequencing one train per year the next ten years would increase our target price $10-$12/share assuming a FOB LNG price of ~$6/Mmbtu.
From Capital One:
•	Positive. Quiet release as expected, but it included solid 4Q beats on oil and oil-equivalent production, as well as CFPS & EBITDA. We think '17/'18 Street/COS ests are likely biased higher as analysts dial in higher base 4Q16 production volumes.
•	More updates to come on March 8 investor call, including '17 guidance and activity plans in Delaware Basin, DJ Basin, and deepwater. No new asset sales/monetizations disclosed, beyond the $7.5B that have closed or been announced. No change in plans to ramp to 14/6 rigs in Delaware/DJ by end of 1Q17. No deepwater well results, as Calpurnia (GOM), Shenandoah-6 appraisal (GOM), and Purple Angel (Colombia) are all still turning to the right.
•	4Q EPS & CFPS: EPS -50c vs -45c/-32c Street/COS. CFPS $1.93 vs $1.56c/$1.79c Street/COS. The CFPS beat vs COS was primarily driven by better oil and NGL production and higher realized oil and NGL pricing. EPS fell short as a heavy exploration expense and low tax rate more than offset these factors.
•	4Q production: Total production of 774 Mboe/d was +7%/+1% above Street/COS ests. The Street est may not be comparable, depending on how some treated asset acquisitions (FCX) and sales (Carthage and Hugoton). Either way, "same-store sales" volumes of 739 Mboe/d were well above expectations and 3% above the high end of APC's 696 - 717 Mboe/d guidance range. Oil production was +6%/+4% above Street/COS ests. On a "same-store sales" basis, oil production of 323 Mbbl/d significantly exceeded forecasts and was 3% above the high end of APC's 307 - 314 Mbbl/d guidance range.
•	4Q CAPEX: All-in CAPEX of $993MM including WES was -2% below our est but +6% above Street. Again, the Street est is probably not comparable, as some likely exclude WES spending. APC noted its CAPEX ex WES was below the low end of the guidance range.


Okay so the all-type ads themselves aren't the reason.
Not even the "did an ad agency really do that?" factor.
Nope. This is all about misspelling.
You see this month, Ketel One is running an ad in Entertainment Weekly (among other places) with their list of the 50 Best Movies Ever Made. The ad asks you if you agree or disagree, but gives no vehicle to express your opinion.
But that's still not it.
No. The idiots cited "Battleship Potempkin" (sic) as one of the movies. That's not a typo. That's someone who's unfamiliar with the term "Potemkin Village" and/or the actual name of the movie. Not to mention an agency (or a CMO-- not sure an agency does those ads) that can't be bothered to hire a proofreader.
UPDATE (8.29.07): Today's ad in the Wall Street Journal has the correct spelling. Finally.
wonder if the product is actually ketel one.
it could be keitel one, brewed by actor harvey.
or ketel cone, new flavor at baskin-robbins.
or ketel ole, a latino kitchen cleanser.
The ads are done by M&M Saatchi.
Thanks for the heads up. Didn't realize they were still around.
Though that makes it even worse: they're a real agency, and as such, should know to hire a proofreader.
Those ads mystify me when I see them reading at the gym. The mispelling is too rich- I had not seen that ad yet.
I piti all who miss typoes or misspel. It can hapen to anyone, and if it hasn't, it will.
Of course it does FS. That's why ad agencies employ proofreaders as part of the service they provide to clients.
Missing something that blatant is just inexcusable.


Monsoon Accessorize is preparing to close stores in the latest blow for the beleaguered High Street.
The clothing and jewellery retailer, which has 270 Monsoon and Accessorize stores and 4,000 staff across the UK, is also seeking rent reductions on its shops as part of a controversial insolvency procedure called a company voluntary arrangement.
It has appointed accountant Deloitte to help with the overhaul.
A string of chains are closing stores and slashing jobs, including Marks & Spencer, Debenhams and Topshop-owner Arcadia.
A spokesman for Monsoon Accessorize said: 'The retail trading environment is tough and we are continuing to look at options to reduce our overall costs as we restructure the business in the UK and internationally.
According to the most recent accounts for Monsoon Accessorize's parent company Drillgreat, the group made a loss of £12.6million in the year to August 26, 2017.
The group has been gradually shutting stores for a number of years as online shopping booms. In its latest accounts, the company said that shoppers going online 'has profound implications for our business' and they claim to be addressing it 'as a matter of urgency'.
The launch of the CVA will add to concerns over the future of the High Street.
Crippling business rates, soaring rents and an onslaught by online retailers are piling pressure on bricks and mortar shops.
Thousands of stores closed last year and more than 175,000 jobs are predicted to disappear from the High Street this year.
New Look, Mothercare and House Of Fraser have launched CVAs in recent months. The procedure is used by retailers which are otherwise likely to go bankrupt, with Toys R Us and Maplin employing the arrangement before they eventually went bust.
Meanwhile, Debenhams and Sir Philip Green's retail empire Arcadia are also expected to launch CVAs imminently.
Monsoon was founded in 1973 by Peter Simon, who was inspired by the bohemian, hand-printed clothing he discovered on his travels through Ibiza, Afghanistan and India.
Simon, who still owns the business, opened its first shop in Knightsbridge, London, which has since closed. Just over a decade later he opened the first Accessorize store in Covent Garden.
Mike Ashley's Sports Direct has been accused of 'putting profits before people' as it prepares to close a warehouse in Wigan which will lead to the loss of 300 jobs. Trade union GMB called the move a 'body blow for the North West'.