Here in the Prologue the lo/go$ (Logos, "Word") of God is referred to as the "true Light" (to\ fw=$ to\ a)lhqino/n, vv. 5, 9), which, in the context of the Fourth Gospel, clearly refers to the divine nature and origin of Jesus, and to the primary purpose of his appearance (incarnation) on earth (vv. 5, 12, 14, 18, etc)—to reveal (make known, "shine forth") God the Father to humankind (the elect/believers). In vv. 6-8 the statement is made specifically that John (the Baptist) was not the Light, but only came to be a witness to the Light. It is sometimes thought by commentators that this reference, taken together with the remainder of the narrative in chapter 1, as well as the episode in 3:22-23ff, indicates that there were followers of the Baptist who believed strongly that he was the Messiah (cf. Lk 3:15).
Here in verse 15 (and repeated in v. 30) we have the saying by the Baptist (cp. Mk 1:7 par [cf. the earlier note]), which, it would seem, has been given a unique Christological interpretation in its context in the Gospel of John. This interpretation is based on a distinctly Johannine use of the three verbs appearing in sequence—e)rxomai ("come"), gi/nomai ("come to be, become"), and ei)mi (vb. of being, "am/is/was", etc). It clearly points to Jesus' identity as the pre-existent Son of God (vv. 14, 18, 34). For a detailed exposition, cf. the discussion in my earlier note (previously referenced).
When we turn to the next four sections (or "days"), the first "day" is the most significant in terms of Jesus' identity as the Anointed One (Messiah), in comparison with John.
"The Prophet" (o( profh/th$, v. 21b)—most likely a reference to the "Prophet like Moses" (Deut 18:15-20) who, in Jewish (eschatological) tradition, was expected to appear at/before the end-time.
John denies being each of these last two (Prophetic) figures, in response to the question, "What then? Are you…?" It is significant that John denies being "Elijah", since this identification came to be so well-established among early Christians and, as we have seen, is attested in the Gospel (Synoptic) tradition. According to Mark 9:13 par (and Matt 11:14), it would seem that Jesus himself identified John as the "Elijah (who is) to come". While, in the Fourth Gospel at least, John the Baptist denies being any of these Messianic figures, he does identify himself as the herald (the "voice") of Isaiah 40:3ff, which, of course, is also the primary Scripture associated with him in the Gospel Tradition (Mk 1:3 par).
The "Anointed One" here refers to a different Prophetic figure, possibly the one anointed by God in Isa 61:1ff, or the Messenger of the Lord in Mal 3:1ff. Both roles seem to have been applied to Jesus, either at the historical level (during his ministry), or in the earliest strands of Gospel tradition. In this case, there would still be three Messianic figures mentioned in the passage.
It refers to a Messianic end-time (Prophet) figure more generally, whether the type of Elijah, Moses, or something else. According to this view, the figures of "Elijah" and "The Prophet" would only represent two specific Messianic figure types, while John denies being this Messiah in any sense.
Here the historical tradition is given added significance from the standpoint of Johannine theology—that of people (believers) seeing/knowing Christ (as the [true] Light, etc).
The declaration by Nathanael shows that, at the level of the early traditional material, we still find the identification of Jesus as the Anointed One or Messiah ("King of Israel", i.e. the Davidic Ruler figure-type) and Son of God (in a Messianic sense). However, elsewhere in the narrative, it is clear that the identification has moved beyond this, to a deeper Christological interpretation—of Jesus as the One sent by God, of divine origin, even the pre-existent Son of God. This, of course, is the portrait we find in the Fourth Gospel, from the Prologue all the way to its very end (20:31).
We might expect that this component would have undergone the most development in terms of early Christian interpretation. This is true to some extent, but, as we will see, much of the interpretive development stems directly from traditions established at a very early point. We begin, again, with the core Synoptic tradition, represented by the Gospel of Mark, bringing in as well one example from the early Gospel preaching recorded in the book of Acts. For a detailed study on the background of the title "Anointed One" (i.e. Messiah/Christ), please consult my earlier series "Yeshua the Anointed".
The use of Isa 40:3 has been discussed in several of the prior notes, as it is the primary Scripture (and prophecy) associated with John the Baptist in the early Gospel tradition. According to Jn 1:23, John himself quotes it in response to questions regarding his own identity. Indeed, on objective grounds, it is possible that Isa 40:3 entered into the early tradition, at the historical level, through the very preaching of John. If so, then we may detect a decided shift in meaning. For John himself, as for the Community of the Qumran texts, it is likely Isaiah 40:3ff had eschatological, but necessarily Messianic, significance. John, through his preaching and baptizing, was fulfilling the role of the Isaiah herald (the "voice") by preparing people for the coming (end-time) Judgment of God on humankind. This emphasis is clear enough in the Gospel tradition (Mk 1:4; Matt 3:7-10, 11b-12 pars). However, by the time the Gospel of Mark was written (c. 60 A.D.?), the association with Isa 40:3 had been tied more directly to John's role as forerunner of the Messiah (Jesus, the "Lord" [ku/rio$]).
Malachi 3:1ff, on the other hand, had a more definite Messianic significance at the time of John and Jesus, largely due to the interpretation given to the oracle at the end of the book of Malachi itself (4:5-6 [Heb 3:23-24]), which draws upon traditions involving the prophet Elijah. As part of the growing eschatological worldview among Jews of the Intertestamental period, there was an expectation that Elijah (or a prophet like Elijah) would appear at the end-time, prior to the "day of the Lord", the day of YHWH's coming to bring Judgment. Sirach 48:10 expresses this belief, and the Qumran Community envisioned the coming of an Anointed (i.e. Messianic) Prophet figure, drawing upon Deut 18:18-19, as well as the Elijah traditions, and important passages from Isaiah (61:1ff, etc). The text 4Q521 (fragment 2) appears to blend Isa 61:1ff with Elijah traditions and Mal 4:5-6, specifically. On these Messianic figure-types, see Part 3 of the series "Yeshua the Anointed", as well as my note discussing Mal 3:1ff ("the one coming").
The Markan Gospel has joined Mal 3:1 to the (earlier) citation of Isa 40:3 in vv. 2-3, establishing the ministry (and identity) of John, in relationship to Jesus. John is the prophet (both "Elijah" and the Isaian herald) who prepares the way for the coming of the Lord's Chosen/Anointed representative (i.e. the Messiah) at the end-time. This became the standard interpretation among Christians; however, the early Gospel tradition is actually much more complicated, as we shall see.
This will be discussed further in an upcoming note.
Verse 8—The comparison in this saying has already been examined: "I dunked you in water, but he will dunk you in the holy Spirit". The "Q" version of this saying (Matt 3:11b / Lk 3:16b) emphasizes the association with the coming (end-time) Judgment, by adding "and (in) fire", along with the saying that follows in Matt 3:12 par. In most of the Messianic thought of the period, the Anointed figure—whether of the Prophetic or Davidic-ruler type—functions as God's representative who appears prior to, or at the time of, the great Judgment. In Jesus' own eschatological sayings, it is the "Son of Man" figure (with whom Jesus identifies himself) who is associated especially with the coming Judgment. It is likely that John is also expressing a traditional (Messianic) association with the (Holy) Spirit of God, from passages such as Isa 11:1-9 and 61:1ff.
If we take these two sayings together, at both the historical and early Gospel level, John is prophesying the coming of an (eschatological) figure, anointed/chosen by God (i.e. Messianic), through whom God will exercise Judgment on humankind—saving the righteous ones (who repent), and destroying the wicked. John's own ministry is preparing people for the coming of this greater/stronger figure.
The coming of the Spirit should be understood in relation to the earlier saying of v. 8, that the "one coming" would 'baptize' people in the holy Spirit. This indicates a special relationship between the Messianic figure (Jesus) and the Spirit of God, which is marked by the descent of the Spirit at his baptism.
In verse 12, the Spirit thrusts Jesus out into the desert, where he confronts the Devil and is tested. The language in Mark's version (cp. Matt/Lk) sounds harsh, but it vividly indicates both the power, and the overriding direction of the Spirit. This episode precedes the beginning of Jesus' own ministry.
Upon his return, and the start of his ministry, Jesus has power/control over the Devil and all unclean spirits—i.e. spiritual power, with the power of the Spirit being implicit.
Admittedly, the specific Messianic association with the Spirit is fairly slight in Mark's account, but it will become much more prominent in the Gospels of Luke and John.
Luke's version (3:22b) is identical, being a personal statement by God to Jesus; in Matthew (3:17), the formula is different, addressed to people generally (and presumably audible to them): "This is my Son…in whom I…." We are accustomed to thinking of Jesus as the Son of God in light of the Christology of a later period; but we should be extremely cautious about reading this into the Gospel account here without further ado. It is much more likely, in the earlier strands of Gospel tradition, and at the historical level, that the significance of this identification was Messianic. Some commentators would dispute this, but the parallel between the Baptism and Transfiguration scenes (to be discussed) would seem to confirm the Messianic significance of the heavenly declaration within the core Synoptic tradition. The idea of the Anointed One (Messiah) as God's Son relates primarily, if not exclusively, to the Davidic ruler figure-type; for more on this, see Parts 6-8 of the series "Yeshua the Anointed" (cf. also Part 12). The Messianic aspect of this scene is developed in Matthew, and, especially, in the Gospel of Luke.
Here it is specifically stated that God anointed (e&xrisen) Jesus—that is, he was God's Anointed One (xristo/$). This anointing is said to have been "with/in the Holy Spirit", almost certainly an allusion to Isa 61:1ff, known as a Messianic passage at the time of Jesus. The only episode from the Gospels which suggests an anointing with the Spirit is the Baptism, and the immediate reference to baptism in v. 37 would seem to confirm this. We must be cautious in attributing this emphasis entirely to Peter (at the historical level), since it happens to be an important theme developed in the Gospel of Luke (as we shall see).
That the second aspect follows upon (and completes) the first may be seen from the saying of Jesus in 8:31 (discussed in an earlier note), when Jesus declares to those who have just recently come to trust in him: "if you remain in my word, you are truly my disciples".
Here, in verse 12, it is the comprehensive sense of this dynamic—and, especially, the inner aspect—which must be understood by the use of di/dwmi. It is stated that the Son (Word and Light) "gave to them [i.e. believers] the authority to become offspring of God". This idea of becoming children of God will be discussed in the next note; here, it is important to emphasize the aspect of giving that is expressed—what the Son gives to those who receive him is the ability to be transformed, born anew (from above) through a spiritual birth (cf. 3:3-8).
There is some difficulty in interpreting verse 16 because of the ambiguity surrounding the preposition a)nti/, "against, opposite", which has a wide range of figurative meanings ("in place of, in exchange for, on behalf of", etc). Unfortunately, this is the only occurrence of the separate preposition in the Johannine writings, so we cannot compare it with any other instance in the Gospel. In all likelihood, it is meant to express a contrast, which is developed in v. 17—Moses/Jesus, Law/Favor. This suggests a)nti should be understood here in the sense of "in place of"—in place of the favor (xa/ri$) Israel received through the Law, believers have received favor and truth through Christ. The expression "favor and truth" (xa/ri$ kai\ a)lh/qeia) should perhaps be viewed as a hendiadys (two words expressing a single concept)—i.e. true favor. By this interpretation, we need not see Christ as replacing the Law of Moses, though this idea is found at times in the New Testament, both in the Pauline and Johannine writings. A better way of saying it is that the favor of God manifest in Christ is full and complete, while the Torah is only partial, pointing the way to the person of Jesus (cf. Jn 5:39-40). It is out of [e)k] this fullness that all believers ("we all") receive this (full) favor. If we compare verse 16 in light of v. 12 (cf. above), then this favor (xa/ri$) may be identified with the "authority" (e)cousi/a) that we have been given to become children of God. A careful reading of verse 17 reveals the connection between the verbs di/dwmi ("give") and gi/nomai ("come to be, become")—what believers were given is the ability to become. This will be explored in greater detail when verses 12-13 are examined in the next daily note.
The saying of Jesus in Jn 17:8 is noteworthy for the many key-words and terms which are combined in a single verse. Here more than eight key concepts and elements of Johannine vocabulary are brought together. It thus serves as a kind of summary of the thought expressed in the discourses of Jesus, as well as the Johannine writings as a whole, and which I have explored in the recent article on "Knowledge and Revelation in John".
On the last point, presumably the presence of the Spirit is in mind (14:16-17, 26; 15:26; 16:7ff), though this is not stated.
This establishes the setting of verse 8, which I first give in translation here, and afterwards I will discuss each key word or concept in the order it occurs in the verse. To begin with, the connecting particle o%ti joins verses 7-8 as a single sentence; primarily it relates back to e&gnwkan ("they have known")—i.e., "they have known…(in) that [o%ti]…". In other words, it explains what it is the disciples know and how they came to know it.
ta\ r(h/mata ("the words")—The noun r(h=ma, best translated "utterance", i.e. something spoken or uttered, I render here generally as "word". It occurs 12 times in the Gospel (3:34; 5:47; 6:63, 68; 8:20, 47; 10:21; 12:47-48; 14:10; 15:7), always in the plural (r(h/mata, "things uttered, words"). In the Johannine vocabulary, it is largely interchangeable with lo/go$ ("word, account"), though the latter occurs much more frequently (40 times in the Gospel, another 7 in the Letters). The plural r(h/mata perhaps refers more directly to specific sayings or teachings by Jesus, but should not be limited to this sense. In 3:34, these words are identified as those which God the Father speaks (cf. 8:47), the Son saying what he has heard the Father say (14:10, etc). In 6:63, Jesus' words are identified with (the) Spirit and (eternal) Life (cf. also v. 68). As in the case of the noun lo/go$, Jesus' word (r(h=ma) is essentially the same as the person (and presence, power, etc) of Jesus himself (cf. 5:47; 15:7). The words (r(h/mata) and word (lo/go$) are to remain/abide in (e)n) the true believer, and the believer in the word(s) (5:38; 8:31, 37; 1 Jn 1:10; 2:5, 14, etc). Later in the prayer-discourse (17:14), Jesus gives virtually the same statement as in v. 8, using lo/go$: "I have given to them your word". This Word is also closely related to the Name of the Father which was given to Jesus, and which Jesus has given or made known, in turn, to his disciples. On this Name, cf. the attached separate note.
e&dwka$ ("you gave")—That is, "the words which you gave to me…" (cf. 3:34). On the specific motif of Jesus (the Son) saying and doing what he hears/sees the Father saying and doing, cf. the current article. The verb di/dwmi ("give") is used quite often (75 times) in the Gospel, including 24 times in the Last Discourse, and 17 times in this prayer-discourse alone. It is thus a most important term, closely tied to the Johannine concepts of revelation and salvation in the person of Christ. Jesus (the [only] Son) comes from the Father, and so receives everything from the Father (see v. 7)—both in the sense of learning and inheriting—as a faithful son. Jesus imitates the Father, as a perfect reflection and representation of God the Father; as such, his words are the words the Father gave him to speak. Again, this word cannot be separated from the name of the Father.
de/dwka ("I have given")—There is here a simple parallelism—"you gave to me, I have given to them"—which neatly expresses this idea of Jesus (the Son) imitating the Father. The perfect tense of the verb here, which typically indicates past action that continues into the present, may imply the incarnation, i.e. the presence of the eternal Son (and Word) with his people on earth. After his departure, this presence (and Word) will continue and remain with believers through the Spirit. Even more important to the immediate context of chapter 17, is the idea that Jesus has given—manifest ("shone forth") and made known—the name of the Father to his disciples.
e&labon ("they received")—Like the verb di/dwmi ("give"), the conceptually related lamba/nw ("take [hold of], receive") occurs frequently in John (46 times, and another 6 in the Letters), and usually with special theological significance. Jesus receives from the Father (10:18), and the disciples receive from Jesus, though, in the Johannine idiom, to "receive" Jesus specifically means to accept him and his words (3:11, 32-33; 5:43-44; 12:48; 13:20). The verb is also used in connection with the disciples receiving the Spirit (7:39; 20:22; and note also 14:17; 16:14-15). Of special importance is the use of the verb in 1:12 (and cf. v. 16). For more on the image of giving/receiving, cf. the recent article.
e&gnwsan ("they knew")—The aorist form would be translated literally as "they knew", though we might have expected the perfect tense (i.e., "they received and have come to know"); yet the aorist matches the previous e&labon ("they received"), with which it is connected. Perhaps Jesus is describing the condition of the disciples at the moment, i.e. "now" (nu=n, see v. 7). A better explanation would be to view the disciples' receiving and knowing as dual aspects of the same event ("they received and knew"), probably to be identified with the Last Discourse itself (chs. 13-17), centered as it is in the impending death (and resurrection) of Jesus. By participating in the suffering and death (13:1-11ff), symbolically, the disciples have received Jesus in a way that they had not yet been able to do. Through the following Discourse, they likewise receive his word(s) and come to understand. In receiving Jesus (and his word[s]), they also receive the Father and His Word (13:20, etc); similarly, in knowing the Son (Jesus), they also come to know the Father. On this vital theme, cf. the previous notes on 17:3 and 14:4-7, as well as the article on knowledge and revelation in John.
para\ sou ("[from] alongside of you")—The preposition para/ ("along[side]") is important in the Gospel of John for expressing the relationship of Jesus to God the Father, and his identity as one who come from the Father—that is, from alongside him, close to him (cf. 1:6, 14). It was used previously in verse 5, where Jesus anticipates his exaltation (death and resurrection) and return to the Father; he asks that the Father honor/glorify him "alongside Himself" (para\ seautou=) with the honor/glory (do/ca) which he held "alongside" (para/) the Father before the world began. A similar idea is expressed in the first part of this sentence (v. 7), where Jesus states that all things the Father has given him come from "alongside" (para/) the Father. It is this that the disciples have now come to know (truly)—i.e., of Jesus' identity with the Father, that he comes from alongside the Father.
e)ch=lqon ("I came out")—That is, Jesus came out from being alongside the Father (1:6, 14). On the specific image of Jesus coming "out of" (e)k) God (or, out of Heaven) and coming into the world, cf. the article on revelation in the Gospel of John. This particular verb (e)ce/rxomai) occurs often in John; when it is used by Jesus, it almost always refers to his coming from the Father (cf. 8:42; 16:27-28; also 13:3). In 16:30 the disciples confess this, indicating that now, indeed, they have come to know.
The statement that Jesus goes "toward" (pro/$) the Father is important, and the basic expression occurs numerous times in Gospel of John. In the prologue, the orientation of the eternal Word (Lo/go$) is toward (pro/$) God the Father (1:1-2), and the Son ultimately goes back toward Him (13:1, and throughout the Last Discourse). Similarly, the preposition is used for people (believers) who come to Jesus—toward him, toward the light, etc., as in 3:20-21; 5:40; 6:35, 37, 44-45, et al. It is only in coming toward the Son (Jesus), that is, by believing/trusting in him, that one is able to come toward the Father. This dynamic is not spelled out in detail, but the basic image in the Last Discourse is that Jesus will return (future eschatology) to bring believers with him to the Father (14:3; 17:24, etc). However, at the same time, in a different sense ('realized' eschatology), the Father (with the Son) is already present with believers, residing in them (14:23, etc). Both aspects are found in chapter 14, and both should be understood as relating to the idea of Jesus as the way to the Father. That he is the only way was expressed already in the parable/illustration of the shepherd and sheep-fold in chapter 10 (vv. 1-5)—Jesus is both the door leading into the sheepfold (vv. 7-9) and the shepherd who guides the sheep into the fold (vv. 11-16). Something of the same image of the door is certainly implied in 14:6, since Jesus speaks of believers as coming to the Father through (dia/) him.
The motif of the way (o(do/$) was extremely important in the earliest Christian tradition, though, without the book of Acts, this fact would have been almost completely lost to us. One of the earliest names or labels for Christians and Christianity was, collectively, "the Way" (o( o(do/$)—cf. Acts 9:2; 19:9, 23; 22:4; 24:14, 22. This is perhaps the most distinctive and precise parallel between early Christians and the Community of the Qumran texts (Dead Sea Scrolls), since both referred to themselves this way. Both traditions would seem to derive from an interpretation of (and identification with) Isaiah 40:3ff, which, in combination with Mal 3:1ff, would be associated with the early Gospel traditions regarding John the Baptist and the beginning of Jesus' ministry—cf. Matt 3:3; Mark 1:3; Luke 1:16-17, 76ff; 3:4; Jn 1:23. For Isa 40:3 and the religious identity of the Qumran Community, cf. especially the 'Community Rule' [1QS] 8:12-16.
Here we see one of the clearest differences between the Gospel of John and the Gnosticism of the 2nd century A.D. In the Johannine Gospel, Jesus himself (i.e. the person of Christ, the Son) is the way. By contrast, in the 'Gospel of Truth', the way is the gospel (message), the revelation of truth which Jesus brings to the Elect (believers). This is a seemingly small, but very significant difference, and it thoroughly colors how one understands "knowledge" (gnw=si$) from a Christian (and Christological standpoint). The emphasis on knowledge will be addressed in relation to the final verse (14:7) to be discussed here, in the next day's note.
Because of the very distinctive—and extensive—use of terms related to knowledge and revelation in the Johannine writings, it has been necessary to devote a separate supplemental article to this topic. The vocabulary, language and imagery used in the discourses of Jesus in Gospel are so close, at many points, to that in the letters, that most scholars ascribe them to a single Christian community or "school" of authorship. Tradition establishes the apostle John as the author of the Gospel and letters both, though, strictly speaking, they are all anonymous works. Regardless of how one theorizes the actual authorship of the writings, there is strong evidence that, in the discourses of Jesus, the actual words of Jesus—i.e. the historical sayings/teachings—have been edited and given an added interpretative layer within a literary dialogue (and homiletic) format.
The verb ginw/skw (ginœ¡skœ, "know") occurs 56 times in the Gospel, and 26 in the letters—more than a third of all occurrences in the NT (222). Interestingly, the related noun gnw=si$ (gnœ¡sis, "knowledge"), is not used (on this, cf. the following special note).
The verb ei&dw (oi@da) ("see"), which is essentially interchangeable with ginw/skw in Greek at the time of the New Testament, occurs 85 times in the Gospel, and another 16 in the letters—again, more than a third of all occurrences in the NT.
The noun fw=$ ("light"), 23 times in the Gospel, 6 in the letters (29 out of 73 in the NT); in addition, we have the related verbs for giving/shining light: fai/nw (3), emfani/zw (2), fanero/w (15).
The main passages expressing this knowledge of the Father are: Jn 5:32; 7:29; 8:14, 19, 55; 10:15; 12:50; 13:3; 15:15; 17:25. Frequent in the discourses of Jesus is the idea that the Son has seen and heard the Father, and does/says what he sees/hears the Father doing/saying. This is expressed in Jn 3:32; 5:19ff; 6:46; 8:26, 38, 40; 12:49-50; 15:15 (cf. also 10:18, 37; 14:10; 17:6-8). The basic image derives from daily life—the dutiful son, as a pupil or apprentice, imitates his father, following the pattern and example of behavior. In 16:13, it is extended to the Spirit, who, like the Son (and as the abiding presence of the Son in the believer), will speak (only) the things he hears from the Father.
An interesting example is Jn 1:18, where the verb e)chge/omai ("lead/bring out") is used. The statement (by the author) emphasizes that no one has ever seen God, but that Jesus, the unique Son (of God) "…the (one) being [i.e. who is/dwells] in the lap of the Father, this (one) has brought (Him) out"—i.e. brought God out in the sense of declaring and making Him known.
More common is the verb fanero/w ("make/cause [to] shine [forth]"), where it refers to Jesus making God known (17:6)—especially His work and power (through miracles, etc), as in 2:11; 9:3; the same is expressed by the verb deiknu/w in 10:32; 14:8. It is also used in reference to Jesus' appearing to his disciples—1:31; 14:21f; cf. also 7:4. In 1 John, it occurs in the more traditional sense of Jesus' appearance (and future appearance) on earth (1:2; 2:28; 3:2, 5, 8, also 4:9).
Closely related is the key motif of Jesus as light (fw=$)—Jn 1:5-9; 3:19ff; 8:12; 9:5; 11:9; 12:35-36, 46; and cf. also 1 Jn 1:5-7; 2:8-11. John the Baptist is also a light (5:35) , but only insofar as he reflects and reveals the true light (1:5ff). The verb fai/nw ("shine light") occurs in 1:5; 5:35; 1 John 2:8; while e)mfani/zw ("make [light] shine in") is used in Jn 14:21-22 associated with the personal (abiding) presence of Jesus in the believer.
It is specifically Jesus' disciples (believers) who come to know him (the Son). The main references are Jn 6:69; 8:28; 10:4-5, 14-15, 27, 38; 14:9, 17, 20; 17:3, 7-8, 23; cf. also 3:11; 18:21. People see the signs (miracles, etc) which Jesus does (2:23; 4:19, 48; 6:2, 14, 26; 11:45), and also come to see him (on this narrative motif, cf. below). They also hear his voice—cf. 3:29; 5:25, 28, 37; 12:29f; 18:37, and note 4:42; 11:43f; 20:16. Through the Son, believers see and hear the Father—this motif is frequent (cf. above), but emphasized particularly in Jn 14:7-8ff; 17:3.
By contrast, the "world"—that is, unbelievers—do not know him. Even Jesus' own disciples have difficulty understanding, and are unable to know completely. This is a theme which runs throughout the narrative; of the many references, cf. 1:10, 26, 31, 33; 4:32; 7:27-28; 8:14, 19, 55; 9:29; 12:35; 14:9, 17; 15:15, 21; 16:3; 17:25; 20:14. The contrast is part of the dualism in the Johannine writings (to be discussed in Part 6). It is also expressed through the contrast of seeing vs. not-seeing (i.e. blindness)—chapter 9; 12:40; 1 Jn 2:11.
In the letters of John, knowing Christ essentially functions as a central point of religious identification, marked especially by the presence and manifestation of Christian love—cf. 1 Jn 2:3ff, 13-14; 4:2, 6-8, 16; 5:19-20; it also includes the same dualistic contrast found in the Gospel (1 Jn 2:11; 3:1, 6, etc). Likewise, the twin motif of seeing/hearing occurs (1 Jn 1:1-3; 3:11; 4:14; 2 Jn 6), as well as the specific idea of knowing the Father by way of the Son (4:8ff, 12, 14; cf. also 2:23; 5:9; 2 Jn 9).
Jesus' knowledge of his disciples (believers), as those chosen and given to him by God (cf. below), is emphasized in Jn 2:25; 6:64; 10:14, 27; 13:11, 18. Within the narrative, the various references of Jesus coming to his disciples (cf. below) and, specifically, seeing them (1:42, 48; 11:33; 19:26, etc), take on added meaning. A reciprocal relationship is expressed—Jesus sees (and comes to) believers, who also see (and come to) him. Ultimately, these passages are tied to an overriding sense of Christian identity, for believers as those who come from (or out of) God, just as Jesus himself comes from God. This motif will be discussed next.
The rich treasury of Johannine language and imagery can only be surveyed partially here. I will endeavor to point out a few of the most relevant ideas and expressions used in the Gospel and letters.
This often involves the specific preposition e)k (lit. "out of"). Frequently Jesus speaks of himself (the Son) as coming from, or "out of", God—Jn 7:17; 8:42; 16:28ff, and cf. also 1:14; 3:2; 17:5; 1 Jn 1:2. More or less synonymous is the idea of his coming out of heaven (or "above"), as in Jn 3:13, 27, 31; 6:32-33ff; 8:23. The (spatial) dualism of above/below, heaven/earth, etc., is related to the conceptual dualism of Jesus "stepping down" and "stepping (back) up", using the related verbs katabai/nw and a)nabai/nw. As Jesus came down out of heaven (from God), so he will be returning back into heaven (to the Father). At the same time, those who believe in him, are also said to be "(out) of God", especially under the image of being born from Him—Jn 1:12-13; 3:3ff; 8:47; 18:37. This will be discussed further in Part 5 (on Election/Predestination). Being "of God" is important in the Johannine letters as signifying Christian identity—cf. 2:16, 29; 3:9-10, 19; 4:2-3ff; 5:1, 4, 18-19; 3 Jn 11.
Related to the concept of Jesus coming from God, out of heaven, is the specific motif of his coming into the world. This is expressed most clearly in Jn 1:9, 11; 3:31; 5:43; 8:14; 9:39; 11:27; 12:46-47; 18:37. For the closely connected use of the verb fanero/w ("make to shine, make manifest, cause to appear") to describe this appearance of Jesus on earth, cf. above. Coming into the world also means coming to the people—to human beings generally, but also to the people Israel, and, more specifically, to the people (believers) chosen by God.
Disciples/followers come to Jesus—1:39*, 46*; 4:29f*, 40; 5:40; 6:5, 19*, 24ff, 44-45; 7:37; 10:41; 11:32*; 12:21*; 20:8ff*, etc.
The Spirit coming to believers—16:7ff, cf. also 14:16-17, 26; 15:26, and 7:39.
Believers coming to the Father (through Jesus)—14:3, 6, also 17:24.
In the Gospel, Jesus is identified as (the Son) who was sent by God the Father, using both verbs a)poste/llw and pe/mpw: the references are too numerous to mention them all—3:17, 34; 4:34; 5:23-24, 30, 36ff; 6:38-39, 44, 57; 7:16, 18, 28-29, et al. The Spirit is also sent by the Father (and the Son) to believers, 14:26; 15:26; 16:7; and Jesus sends forth his disciples (believers), just as the Father sent him (4:38; 17:18; 20:21).
As in the Pauline letters, the Johannine writings frequently refer to believers being "in" (e)n) Christ, just as Christ is "in" the believer. Sometimes this is specified in terms of truth, love, or the word(s) (logo$, r(hma) of Jesus. Most frequently, it involves the verb me/nw ("remain, abide"), which becomes a distinctly Johannine theme and unique for an understanding of both revelation and the believer's religious identity (in Christ). For more on this latter point, cf. the discussion in Part 4.
The frequency with which both aspects are mentioned together, side-by-side, is striking.
One other way revelation is expressed in the Gospel of John is with the verbs di/dwmi ("give") and lamba/nw ("take [hold of], receive"). These two verbs occur together at the beginning of the Gospel, in 1:12, 16-17 (cf. the note on these), and again at several points throughout. God the Father gives to the Son, who, in turn, gives to his followers (believers). At the same time, believers themselves are among the things given by God to Christ (17:2ff). Those who trust in Christ and come to him also receive him. In 17:8, the verbs lamba/nw and di/dwmi are used together, along with ginw/skw ("know"); I discuss this verse in a separate daily note. For more on the prayer-discourse of chapter 17, cf. my earlier note on 17:3.
Finally, we should mention the numerous occurrences of the term do/ca ("esteem, honor", i.e. "glory, splendor", esp. when used of God), along with the related verb doca/zw. While do/ca is related to the idea of divine revelation throughout the New Testament, it carries special significance in the Gospel of John, as it is distinctly tied to the person of Christ, and his identity with God the Father. This glory/splendor is at the center of the two-sided presentation of Christ in the Gospel—his descent (stepping down) from God the Father, and his ascent (stepping up) back to the Father. The death and resurrection/exaltation of Jesus stands between these two points, much as the vision described in Jn 1:51, which is offered as a vision of glory of God/Christ promised to believers (cf. also 3:3, 36). For the key passages referring to do/ca, cf. Jn 1:14; 2:11; 5:44; 7:18; 8:50, 54; 11:4; 12:23, 28, 41, 43; 13:31-32; 14:13; 15:8; 16:14; 17:1ff, 22ff. These cover virtually the entire range of meaning connected with the idea of revelation in John.
In the previous daily note, I explored the context and setting of Col 2:2-3 in the letter, examining the structure, language and imagery being employed. Today, I will look more closely at these specific verses.
As I discussed previously, the language used here echoes and repeats that of the exordium (introduction), especially in the first sentence (spanning vv. 9-20), which is sometimes referred to as the "Christ hymn" of Colossians. Let us begin by comparing 2:2-3 with 1:9.
In 2:2, he uses the word plhrofori/a, which is somewhat difficult to translate. Literally, it indicates something which is carried or brought out fully, often in the sense of something being demonstrated convincingly; it thus connotes the idea of confidence or assurance i.e., that something is true or will be accomplished, etc. This "fullness" Paul wishes for the Colossians is defined and qualified with prepositional phrases and genitive chains using the key words gnw=si$/e)pi/gnwsi$ ("knowledge"), su/nesi$ ('comprehension') and sofi/a ("wisdom").
These two phrases are parallel and apposite (placed side-by-side), the second explaining the first—that which is fully brought together in the mind of believers is the knowledge of the secret of God. This begins with the hearing of the Gospel, but continues through the Christian life, through the work of the Spirit. The Holy Spirit is not specifically mentioned here in 2:2-3, but it may be inferred from the wording of 1:9 where the comprehension/understanding (su/nesi$) is characterized as pneumatiko/$ ("spiritual, of the Spirit"). In 2:2 (as in 1:9-10) the word translated "knowledge" is e)pi/gnwsi$ rather than the simpler gnw=si$ (which is used in 2:3). The compound form often signifies a more thorough, complete, or intimate knowledge about something (or someone). It can also carry the sense of recognition or acknowledgment. The distinction and range of meaning can be difficult to translate effectively in English without losing the etymological connection.
This association would tend to negate any sort of markedly gnostic interpretation of the Christian message, by connecting knowledge with the sacrificial death of Christ. Though this particular soteriological aspect is not brought out in Colossians until the main portion of the letter (see vv. 8-15), it is central to Paul's own understanding of the Gospel. One need only consult the discussion and line of argument in 1 Cor 1:18-2:16 to find this expressed most vividly—that it is in the Gospel as the "word of the cross" that God's wisdom is most perfectly conveyed, destroying the empty and inferior "wisdom" and "knowledge" of the world.


Everywhere you look in the media today you hear doom and gloom messages about the housing market. Rising foreclosure rates among subprime or poor credit borrowers has caused dozens of lenders to close their doors or declare bankruptcy. Risky adjustable rate mortgages that were made en masse during the housing boom are now being widely rejected by investors on the secondary market. Without those investment funds, lenders have less money available to make such loans and are less likely to do anyway as there are few investors willing to buy them. This situation has created a nationwide credit crunch on subprime ARM loans.
Unfortunately the trouble has spread a little to other types of loans. Long-term conforming mortgages seem to be the only "safe" loans on the secondary market. Conforming loans are mortgages bought and guaranteed by the government-sponsored entities Freddie Mac and Fannie Mae. They include only loans under $417,000 and are limited to first mortgages. Anything else is now harder to find and harder to get because they are considered riskier than conforming loans, and with good reason. The Federal Deposit Insurance Corp. (FDIC) recently reported that delinquencies of 90 days or more on home equity lines of credit shot up 16.6 percent in the second quarter of 2007.
A home equity loan is a loan taken out in addition to your original mortgage that also uses your home as collateral. The amount you receive is based on how much equity you have saved up. They have been popular loans in the past because they allow homeowners to take out cash for other financial projects like home improvement, new businesses, and college tuition. The interest rates on these loans are typically lower than rates on credit cards or other unsecured loans, and the interest is tax deductible.
These loans, also known as second loans are still available but the qualification standards have become much stricter. Before you apply, you should know what stipulations your lender is likely to require.
No longer can you slide by with a poor excuse for a credit score. Money is tight now; lenders only want to lend to those who have proven their responsibility with credit in the past. Before you apply, obtain a copy of your credit report and see what you can do to improve your score.
Lenders want as much reassurance as possible that you will be able to repay your home equity loan. They will generally require you to show more proof of adequate income than in days past. Be prepared to provide W-2's and bank statements and other income-related documents.
When housing price appreciation was skyrocketing during the housing boom, many lenders were not as concerned about getting a precise measurement of what a house was worth because the value was likely to increase significantly within a year anyway. Now that things have slowed down, you can expect your lender to order a full home appraisal to have an accurate measure of your home's worth.
Lending standards have definitely tightened, and it is probably in the best interest of the economy and housing market in general. You can still find the home equity loan you are looking for – just be prepared to work a little harder for it today!


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Q: Probability. Why **TH** and **HT**, but only **HH** Why is there only one probability of HH (tossing a coin) but $2$ for HT and TH. We use combinatorics to find no.of combinations. That is $^2C_1 \times {}^2C_1$. But combination says that TH and HT are the same. Why do we take HT and TH to be different but HH and HH to be same.

A: Let mark 1st coin as A and 2nd coin as B now there is H on A and T on B is one case while H on B and T on A is another case. On other hand H on A and H on B is same as H on B and H on A.

A: While tossing a coin we consider the events of both coins simultaneously. However in case of TH, the T represents first coin and H second one. Hence in case of HH it doesn't matter as both coin will have H on them

redpajama_set_name: RedPajamaStackExchange


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June 04, 2010 - Brad Biggs
One-year deal might wind up being best for Atogwe
Will a former standout defensive player for the St. Louis Rams struggle to find work for the second consecutive year?
Veteran safety O.J. Atogwe has been on the free market for three days now and notice that no team has come racing after him with fists full of dollars. Atogwe, who had some unusual circumstances as a restricted free agent the Rams elected not to tender at a high level, has been one of the top turnover-producing safeties since he entered the league.
He might not be a Pro Bowl performer, but he's in the upper echelon of players at the position and he's been on a bad defense in St. Louis. Surely, he can help someone. But it looks like teams who do have potential interest – Detroit and Miami have been mentioned – are slow playing this.
It's exactly what happened to ex-Rams linebacker Pisa Tinoisamoa a year ago. A consistent performer in St. Louis, Tinoisamoa typically was the leading tackler on defense for the Rams. He was released in early May 2009. Like Atogwe, Tinoisamoa hit the market when teams had already committed the bulk of their money in free agency. He looked for a good landing spot and wound up signing a $1.5 million, one-year contract with the Chicago Bears after making a visit to the Buffalo Bills. Tinoisamoa figured he was best off signing a one-year contract and then hitting free agency at the right time the following year. His best laid plans were short-circuited by knee surgery and he wound up back with the Bears again on another one-year deal that is a value for the team.
Could Atogwe face the same future? There are questions about his health. He suffered a separated shoulder in a December loss at Chicago that knocked him out for the remainder of the season. If there are questions about his health, that is going to make landing the kind of lucrative, longterm deal he seeks even more difficult in June.
Atogwe turns 29 later this month and at this late stage in the offseason, he could be best going the Tinoisamoa route. They key is being able to prove he's healthy and that he can make an impact for a defense. If he can successfully do that, it could put him in position to receive the kind of pay day he is seeking, especially if he can get the team he signs with to agree not to use a franchise or transition tag on him. With labor uncertainty, every player wants security and they want it now, but it's just not easy to find.
Atogwe has missed only eight games in the last five seasons and didn't miss a single game from 2006 through 2008. If a market for his services doesn't come together, he could be much better off signing a one-year contract than agreeing to terms on a club friendly multi-year deal. Stay tuned.

redpajama_set_name: RedPajamaCommonCrawl


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Gay protests twice disrupt Portillo's victory press conference
Tatchell gives TV interview, after result of ballot is announced , 2-November-1999. ©1999 John Hunt/OutRage! London
OutRage! has condemned the selection of homophobe and hypocrite Michael Portillo as Tory candidate for Kensington and Chelsea.
"Selecting a homophobe like Michael Portillo is the moral equivalent of choosing a racist", said Peter Tatchell.
"The Conservatives would not consider picking someone who advocates discrimination against black people, yet they have consciously chosen a candidate who endorses discrimination against lesbians and gay men.
"It shows that the Tories remain the party of bigotry and intolerance."
Two members of OutRage! twice breached security and slipped through a heavy police guard to disrupt Michael Portillo's first press conference as candidate, at Kensington Town Hall on Tuesday, 2nd November.
Just moments after Portillo had been selected as Tory candidate for Kensington and Chelsea, Fernando Guasch of OutRage! sneaked into the press conference and shouted: "Hypocrite! Homophobe! Bigot! You support laws that you yourself break".
Then another OutRage! member, Ben Evans, got within eight feet of Portillo and asked him: "Mr. Portillo, how do you reconcile your homosexuality with your homophobia?".
Both men were violently ejected fron the press conference by police and security staff.
Afterwards, as Mr. Portillo tried to evade protests and the media by leaving the Town Hall via a back exit, his car was halted at the top of the ramp leading out of the underground car-park.
OutRage! activists brandishing placards emblazoned with the words "Portillo – Liar! Hypocrite! Criminal!" ran in front of his car, causing it to halt and prompting Mr. Portillo to duck his head in a bid to avoid being recognised.
"These protests are a foretaste of what Mr. Portillo can expect over the coming weeks. We will harry, embarrass, ridicule and shame him wherever he goes", said Mr. Tatchell.
OutRage! has attacked Mr. Portillo over his decision to enter and exit Kensington Town Hall via the back entrance. "Unlike the other candidates he was too cowardly to face the media and a dozen gay-rights protesters", said Mr. Tatchell.
The by-election, caused by the death of Alan Clark, will be held on the 25th November.


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Virgin Hotels Reaffirms Commitment To Prioritizing Diversity And Inclusivity
By Gabriel Ochonogor11/12/2020No Comments
Virgin Hotels, the lifestyle hotel brand by Sir Richard Branson, today announces its formal diversity, equality and inclusivity framework. Virgin Hotels is, and always has been, committed to diversity and inclusion. By publicly laying out guidelines, commitments and goals at https://virginhotels.com/diversity-and-inclusivity/, Virgin Hotels is establishing a clear path forward as it continues to work in a more positive direction.
"I've been part of the Virgin Hotels family from the very beginning, and from its inception I have been proud of the diversity and inclusion that lies at the heart of everything Virgin does," says Raul Leal, CEO of Virgin Hotels. "Diversity is one of the fundamental principles of the Virgin Hotels brand and a core value that has been brought to life across our properties. Our top priority is ensuring all teammates, guests, visitors and the community continue to experience our hotels in an inclusive environment that supports racial harmony."
With the support of inclusion strategist Donnie N. Belcher, Virgin Hotels is formally launching a page on their website dedicated to transparently sharing their ongoing efforts. Included is a clear diversity and inclusivity statement, asserting Virgin Hotels' mission to ensure "Everyone Leaves Feeling Better" and the importance of creating an environment where all feel safe, valued and welcome. Also included are three clear commitments and goals the brand is prioritizing:
Working with and supporting local community partners in the cities where our hotels are located that help support and lift up Black communities
Implementing trainings at all hotels and the home office to help raise awareness of unconscious bias impact
In coordination with our external advisor, we have audited our existing policies to ensure they support our inclusive approach, and will continue to work with Donnie Belcher to evaluate existing policies to ensure they support our approach
In an effort to continue supporting organizations that assist the local community, Virgin Hotels has introduced a check round up program in their dine and drink establishments across all hotels. Guests can either round up their purchase to the nearest dollar or donate a set amount. Proceeds from each property benefit the following local agencies:
Virgin Hotels Chicago – SocialWorks: Founded by Grammy-award-winning musician and humanitarian Chance the Rapper, SocialWorks aims to empower the youth through the arts, education and civic engagement, directly affecting thousands of kids each year.
Virgin Hotels Dallas – Cafe Momentum: A restaurant and culinary training facility, Cafe Momentum works to transform young lives by equipping the community's most at-risk youth with life skills, education and employment opportunities to help them achieve their full potential.
Virgin Hotels Nashville – The Mary Parrish Center: The Mary Parrish Center has provided more than 7,000 survivors of domestic violence, dating violence, sexual assault and/or stalking with a full array of no-cost, comprehensive services.
Virgin Hotels is also sharing on their new webpage a timeline highlighting their efforts in the past supporting diversity and inclusivity and the organizations it's partnered with along the way.
For more information on Virgin Hotels diversity & inclusivity commitment, visit https://virginhotels.com/diversity-and-inclusivity/. To learn more about Virgin Hotels, please visit www.virginhotels.com
About Virgin Hotels
Virgin Hotels is a lifestyle hospitality brand that combines heartfelt service, straightforward value and a seamless, personalized hotel experience with the track record of innovation and smart disruption that Sir Richard Branson's global Virgin Group has pioneered for 50 years. Each property intermixes a passion for food and beverage with music and culture, fusing with the local landscape and providing a vibrant and inclusive environment for travelers and locals alike. Virgin Hotels Chicago, – named the "#1 Hotel in United States" in 2016 and "#1 Hotel in Chicago" in 2016, 2017 and 2020 by the Conde Nast Traveler's Readers' Choice Awards – Virgin Hotels Dallas – named the "#16 Hotel in Texas" – and Virgin Hotels Nashville are now open. Locations in Las Vegas, New York, New Orleans, Miami and Edinburgh to follow. Virgin Hotels continues to explore hotel and office conversions as well as ground-up development in cities such as Boston, Los Angeles, Austin, Seattle, and London.
Key hospitality technology trends to watch in 2021
Gabriel Ochonogor14/01/2021
StayNTouch Unveils New Integration Hub
OpenKey has Partnered with IDM Hospitality to Provide Contactless Check-in at their Hotels
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Recently the future of the internet quietly went through an upheaval; The internet has seen many agents of changes in the recent years; Among them the newly unveiled gTLD domains is the deciding factor that that sets the sails in long-run. And at the center of these remarkable proceedings is the small business industry.
The International governing body for the Internet assigned domains and names, ICAAN recently published the list of newly available domain names. Until the year 2012, every website had to make their decision between the list of 22 available domain extensions. The new GTLD Domains offers far-more fitting professional extensions such as .club, .photography, .pizza etc….Our blog explains what this could mean to your business and its new-found possibilities.
Finally the Internet have recognized that business doesn't compete locally or globally, but its compete based on specific niche industries. This means that the businesses along with its expertise is now back-on the focus. In an age where the global brands have gained local presence, it also gives better options for customers.
In future we may have search engines leveraging the gTLD extensions towards ranking the websites. Ok, lets look it at a search engine perspective; After understanding the visitor intention, the search engine can remotely narrow down the search results to the visitor interest. This also gives a better shot for small business to target never-before rankings.
The gTLD domains aims to make the internet a greatly organized location. In a age where domains are named after their respective services, the users can find their target websites in a minimum time. The search engines can also solve the cross-listing problems through providing only the relevant results.
In a virtualized buying environment, the branding carries unprecedented significance. Previously the buyer had to introduced to the product, before it was bought or rejected. But the new domains gives an accurate description of the product or service even before the visitor enters the website. This allows the businesses to skip the first step to make head-start at potential conversion.
The global top level domains (.com) became saturated a few years ago; Now the focus has shifted towards the secondary level domains (.Net, local extensions) etc…The new gTLD's domains with their vast possibilities of permutations and combinations could find the best options at least prices.


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1977, London, Greater London
Progressive Rock, Jazz Fusion
E.G., Polydor Records, Virgin Records
John Wetton : Bass, Vocals
Eddie Jobson : Keyboards, Violin
Bill Bruford : Drums, Percussion (1977-1978)
Allan Holdsworth : Guitar (1977-1978)
Terry Bozzio : Drums (1979-2013)
Added by Pop-Tarts Last edited by Pop-Tarts
U.K. Discography
▶ All (4) Studio / Live / EP (4) Studio (2) Live (2)
U.K. (1978) Studio 1978-04 - 0 0
Danger Money (1979) Studio 1979-03 - 0 0
Night After Night (1979) Live 1979-09 - 0 0
Concert Classics, Volume 4 (1999) Live 1999-04-27 - 0 0
Featuring members of Yes, King Crimson, Roxy Music, and Soft Machine, U.K. was one of the most prominent progressive rock supergroups of the late '70s. Various members of U.K. -- guitarist Allan Holdsworth, keyboardist/violinist Eddie Jobson, bassist/vocalist John Wetton, and drummer Bill Bruford -- had all played together in their previous bands, but when the group formed in 1977, it was the first time all of the musicians had played together. Although the lineup was unstable -- Holdsworth and Bruford left after one album, with former Frank Zappa drummer Terry Bozzio replacing Bruford -- and the group was short-lived, the band maintained a dedicated cult following years after their early-'80s breakup.
Feels Good to Me Prior to the formation of U.K., Bruford and Wetton had recently played together in King Crimson, and Holdsworth had played guitar on Bruford's debut album, 1978's Feels Good to Me. Shortly after the recording of Feels Good to Me, Bruford, Holdsworth, and Wetton formed U.K., adding former Roxy Music member Eddie Jobson to the lineup.
Danger MoneyU.K. released their eponymous debut in 1978 and the album captured the attention of progressive rock and jazz fusion fans, as did the record's supporting tour. At the conclusion of the tour, Holdsworth and Bruford left the group to form Bruford, leaving keyboardist Jobson as the band's leader. U.K. didn't hire another guitarist, but they did have Terry Bozzio replace Bruford. The new lineup of U.K. released Danger Money in 1979 and followed the album with a tour. Once the tour was completed, the group broke up. The posthumous live album Night After Night was released shortly afterward. Following the disbandment of U.K., Eddie Jobson became a member of Jethro Tull, Terry Bozzio formed Missing Persons, and John Wetton formed Asia with fellow progressive rock stars Steve Howe, Carl Palmer, and Geoffrey Downes.


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Custom work is always a fun experience. It is almost always something with great meaning, like an engagement or anniversary, and takes a lot of care and thought to convey the exact message of the commission. Below are some examples of commissioned works along with their descriptions. I would be happy to talk to you about making something completely one of a kind for your special event!
This commissioned ring was an experience for both my customer and myself. I made this ring based on a previous pendant idea, playing with the multitude of colors and saturations in tourmaline. We decided to go with a "old meets new" design utilizing bead setting, milgrain edging and an intricate under gallery layout. After assembling, polishing, and setting the stones we were both enamored by the ring. I convinced them to let me enter it into the AGTA spectrum awards. One morning I got a call from the AGTA telling me that the ring had won "Best use of color" in the awards this year. My customer was beyond excited as was I. It felt great to have the opportunity to design and create an award winning piece of jewelry with a good customer.
This commission was based on the two bright green gemstones at the top of these earrings. They are highly collectable Russian Demantoid Garnets. I wanted to do something to accentuate the vivid color and rarity so we added the fancy intense yellow diamonds, some tsavorites garnets, and set them all in 18kt. The earrings strike a wonderful balance and have a really clean design.
I was greatly honored to design around and set the stones in this pair of earrings. The bright orange colored Spessartine garnets were faceted by award winning lapidary Stephen Kotlowski. I wanted to do something out of the ordinary for stones cut by such a master. I decided on a rare stone to compliment the stunning orange hue of the garnets, Benitoite. Benitoite is only mined in California and is extremely rare, the best color rivaling the best vivid blue of sapphire. As you can see the benitoites are perfectly matched and compliment the spessartine garnets perfectly. Sitting atop each earring is a one carat diamond.


The Xerox Color C70 laser printer uses the OEM Xerox 006R01655 (black), 006R01656 (cyan), 006R01657 (magenta) and 006R01658 (yellow) laser toner cartridges and Xerox 013R00663 (black) and 013R00664 (color) drum units. The Xerox laser toner cartridges for your Xerox Color C70 are high quality, reliable toners with exceptional yields. Print excellent, crisp pages ideal for both home and office use with the Xerox Color C70 laser toner cartridges and drum units.


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We've all heard of the 'manscaping' trend, where men use various hair removal methods to sculpt their body hair, or remove it entirely. But did you know that hair removal can actually be a practical way to boost your efforts in the gym? From cyclists and swimmers to bodybuilders and gymnasts, many active men are now removing their body hair, not only for aesthetic reasons, but to enhance their performance.
Take cyclists, for example. The dreaded 'road rash' caused by friction can be exacerbated by hairy legs. This causes real irritation for men who commute on two wheels, take part in sportives or cycle for leisure. When cycling, there's also the risk of falling off or having an accident, in which case hairless skin makes it easier to clean and dress the wound. If legs are covered in hair, it can be hard to identify grit and dirt that's entered a cut or graze, increasing the risk of infection.
Swimmers have been known to remove their body hair to increase performance. A study by the American College of Sports Medicine discovered that swimmers with no body hair experienced an increase in stroke length because they're more aerodynamic in the water, without all the tiny hairs creating drag.
Those who take their sports and exercise seriously might also partake in sports massages from time to time, to aid in their recovery. Having hairless skin makes this more effective and prevents the oil from getting caught up in the hairs.
If you're a man considering permanent hair removal to boost your active lifestyle, you have a number of options. Obviously, you can use the most basic methods – the disposable razor or hair trimmer – to keep your body hair in check. However, this can be time-consuming, which is not ideal for the men who likes to spend most of his time in the gym rather than in his bathroom at home. Waxing is also an option, but it can be painful, and it means booking in appointments regularly. Many men choose depilatory creams, but combined with chlorine, sweat and exposure to the elements, this can leave athletes with dry skin.
One of the best options for men looking to achieve the streamlined, hair-free look is permanent laser hair removal. It's one of the only permanent methods of hair removal out there, using lasers to send heat down into the hair follicle, slowly killing it off over time. Every time the hair grows back, it will be weaker and lighter, until eventually, the follicle gives up the ghost and shuts down completely.
For men who want to see the very best results on the bike, in the pool or in any other active discipline, permanent laser hair removal is a fantastic choice. Treatments can usually be completed within six months, and the hair won't grow back once the follicle has died, offering a long-lasting alternative to other methods of hair removal.


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True creativity cannot exist without the tremendous freedom that is given by discipline.
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Exceptional fabricssince 1924
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Flexible Sacramento limousine & vicinity pricing (one-hour minimum & split-time), custom limousine packages , monthly limousine custom package specials and gift certificates allows us to offer the most transportation alternatives for your event. We take the extra time to ask you the questions we need to quote you the lowest fare for your special day. This involves Limousine Club helping you choose the proper size vehicle from our large fleet. From a corporate sedan to our 47 passenger luxury bus,SUV limousine, Limousine Club aims to save you money by matching the right vehicle to your event. We designed our site to be straight forward in an attempt to provide as much information possible on transportation alternatives for Sacramento, Stockton, Fairfield, Vacaville, Placerville, Lodi, Woodland, Davis, Yuba City, Roseville, Eldorado Hills, Jackson , Manteca & the surrounding areas.
Universal Limousine is a professional Sacramento limousine company that is committed to providing outstanding personal service for your special event. Our convenient Northern California location allows us to serve a wide range of both corporate and private customers with top-quality limousines. Whatever your party, occasion, or travel plans, we can offer a safe and enjoyable ride at a reasonable cost. Our team of representatives can assist you in planning smooth transportation to and from your event. They can also tell you about our employee incentive packages and gift certificates. We are proud of our ability to make your wedding, dinner, or corporate shuttle hassle-free. In fact, we can help you plan reliable transportation anywhere in the U.S--and we guarantee you the best rates.
Paramount Livery is your one-stop transportation service to get you anywhere you need to go in style, comfort, safety and luxury. Our 20 plus years of experience are combined with our ongoing commitment to serving our customers with guaranteed special attention to detail. The style and grace of our customized Lincoln Luxury vehicles provides you with the breathless splendor and modern elegance you deserve. You don't want just any limousine. You want today's most advanced technological conveniences combined with luxury.
We pride ourselves on luxurious travel accommodations for all occasions. Weddings, proms, nights on the town, wine toasting...Anything that comes to mind! Our philosophy here at Elite Limousine of Sacramento is to provide the best in luxury transportation and customer service. When you contact our company you will always be greeted by friendly and courteous staff. We believe that it is our responsibility to ensure that you have a memorable event. Along with providing you with Sacramento's Premier Limousine Service we also provide you with full concierge services.
Alpine Limousine Service is a premier provider of luxury transportation for your business and pleasure in Bay Area and Sacramento Valley. Our modern vehicle fleet is chauffered by courteous dedicated professionals, who deliver first class luxury service at competitive pricing. From Stretch limousines to executive sedans, from chartered events to airport transfers, our uncompromising standard of excellence assures you of an exceptional travel experience.
Top Notch is that company. With affiliates from coast to coast, we can provide you with safe, reliable transportation no matter where your travel takes you. Top Notch Limousine, Jet & Executive Event Center began in 1997 with a single limousine. Since then, we have grown to offer a full range of executive & personal transportation including LearJET, 28 passenger LimoCoach, 18 passenger LimoBus, Yacht & watercraft, 14 passenger Yukon SUV, and 6 to 14 passenger Limousines. Top Notch also offer Sedan, Buses, Shuttles and Vans. What ever your vehicle need, we can provide it.
We have been providing premier limousine and valet parking services to the Sacramento area for over a decade. In our Limousine division, we have an extensive array of late model vehicles, from our six passenger Lincoln Town Car to its ten passenger older brother the Lincoln Town Car limousine. Our valet division provides the largest premier valet parking services in the Greater Sacramento area. Our extensive and experienced staff allows us to meet almost any parking need quickly and efficiently.
Luxury Limousine's mission is to offer the finest chauffeured transportation service in Northern California while also respecting our environment. We are proud to be the only Sacramento area affiliate of Green Ride Global, the world's leading transportation environmental consulting firm. All of our vehicles are equipped with state of the art electronics including XM Satellite radio and direct iPod connections. Our drivers receive extensive training, including a defensive driving course taught by Smith Systems. In addition, we are the only Sacramento based limousine company with Drive Cams in each of our vehicles.
Elegance Limousine & Transportation Services Inc.
Elegance Limousine & Transportation Services Inc. is the choice for limousine service in the Greater Sacramento Region. Our mission is to provide you with the highest quality service, the most professional chauffeurs and the most reliable fleet of limousines available - with no exceptions. In choosing Elegance Limousine & Transportation Services Inc. as your luxury transportation provider, you are assured that our highly trained chauffeurs and staff will make sure that your event and guests will have the best possible customer experience.


Whenever a new season is starting I always end up shopping the last season sales in all the shops and end up with loads of items I don't really need because they're cheap. I thought this season I would change that, while I have bought an item or two that are more wintery in the past week or so I feel like I'm still going to wear them through spring so it's acceptable.
My mum's always telling me to cover up my shoulders over spring and summer and I never listen and get burnt rather than wear one of my many black cardigans. So instead of getting hot and sweaty or burnt this year I thought a light white kimono would do the job, I'm not sure if I'll end up getting a lacy print burn or not but I'll let you know.
Ever since seeing someone wearing one of these floppy hats I've wanted one, but I've never been comfortable wearing one enough to buy one. This year I may do it!
My current beach towel is a bath towel, so enough said I need a proper one.
I'm in love with these heels, I'm just praying they're comfortable otherwise they may not make it out of my house. I don't have many summery shoes as I can't wear any shoes that have a toe post so that almost rules out 80% of summery shoes however these don't so let's see how they go.
Another way to cover my shoulders [see mum I'm listening] and it's something I think would be more acceptable as work wear than most of my current spring summer wardrobe so there's a plus!
Okay so this one may not be that suitable for workwear - depending on where said work is - but how many floaty frilly summery shorts does one girl need? Answer: plenty.
So there's so many more things I want as well as these, but these are my top choices. Since writing this post I may have bought a few of these items and they're now being shipped to me yay! I'm really excited for the heels, although I had to get back as the blue colour was sold out in my size sigh, having tiny feet is sometimes great but most the time they're just sold out of my size. Anyway fingers crossed I get one of these jobs I've been applying to so I can wear my new more work friendly summer clothes!


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Reviews Headphones
Review: Hifiman Sundara — A Breath of Cool Air
By Evan CaplingerUpdated on September 2, 2021
When you chance upon a ring light, you know what you must do.
The Sundara is, at less than $400, all but a giant-killer. Quality control will rightfully concern some potential owners, but for those willing to take the risk, the Sundara provides an addictive and highly technically proficient sound.
One of my favorite musical artists is Tim Hecker, who makes music that is huge and expansive, but also sort of crushingly oppressive, mechanical, glacial, grinding. He's a good producer, so his music sounds good through many different kinds of headphones.
But when I first listened to his album Ravedeath 1972 played through the Hifiman Sundara while standing in the mid-fi aisle at the famed E-earphone in Akihabara, I heard a kind of synergy between music and equipment that was entirely new to me. I was amazed, almost to the point of tears.
That was still relatively early in my audiophile journey, and I've since gotten a bit harder to impress, a bit less susceptible to "audiophile magic." But I was left with a pervasive desire to eventually get my hands on the Sundara, and a few months ago, I finally did.
Since the unit I'm reviewing is mine, I can successfully evade certain suspicions that I'm being encouraged by a distributor or manufacturer to give a positive review for some kind of monetary gain.
Unfortunately, that suspicion should, if you're a conscientious reader, be replaced by a greater suspicion that my sentimental attachment to the Hifiman Sundara will erode my judgment. But I've striven to be as unbiased as possible here, covering both the positive and negative aspects of owning the Sundara.
Still, spoiler alert: the review is going to be a positive one.
Hifiman Sundara
How We Score ⧉
Based on the sound alone, I have no problem wholeheartedly recommending the Hifiman Sundara to anyone who's in the market for a smooth, laid-back, inviting headphone, who doesn't need anything with a huge amount of bite. The Sundara does lovely things for a headphone of its price, and I think it's something any audiophile should check out.
Fast and detailed driver
Realistic soundstage and imaging
Balanced, laid-back, airy sound
Great price-to-performance ratio
Poor quality control, drivers prone to failure
Some grain or haze in treble
May be too polite for some genres
The most notable new feature of the Sundara is its ultra-thin diaphragm – 80% thinner, to hear Hifiman tell it, than the diaphragms of its successors, the HE-400i and HE-400s.
This should, to hear Hifiman tell it, allow the drivers to "produce tremendously low distortion levels yet offer a highly dynamic response." The distortion levels of the Sundara are indeed relatively low. It boasts the typical low impedance and low-ish sensitivity of a planar headphone, meaning it won't be the easiest to drive, but more on that later.
Frequency response: 6Hz – 75kHz
Sensitivity: 94dB/mW
Connector: 2×3.5mm
This is what the Sundara will look like on your head if you're outrageously overdue for a haircut like me.
The Sundara is reputed to have a build that easily crushes previous budget Hifiman 'phones, especially including those the Sundara replaces (the HE-400 series). These impressions are partially correct and partially incorrect. While an ideally-built Sundara would certainly be a nice product, the Sundara, unfortunately, finds itself plagued with the typical Hifiman quality-control issues.
First of all, the driver failures. These should give pause to anyone who wants to buy a Sundara, although in my case it wasn't pause enough to prevent me from hitting the "confirm order" button. Drivers do fail.
Hifiman does offer a year-long warranty, but it doesn't cover the costs of shipping the headphone back to them, and of course most headphone manufacturers aren't facing this problem, because their quality control is sufficient from the jump.
What about me? The drivers, while the channels are relatively well-matched, exhibit a curious whine at specific higher frequencies, indicating some artifact of the poor construction within the sound – but it's not audible when listening to music. At least, not usually.
The cable broke after about a week of ownership (not due to my mistreatment, mind you!), necessitating the purchase of an aftermarket one for about $20 – a much better cable. And the headband adjustment on one side is rather loose, while the other side is so tight that all the paint was rubbed off the adjustment mechanism within a few days.
Comfort and Looks
The Sundara is reputed to be a relatively stylish headphone, and I do like the way the earcups look. They're very nice and circular, and the minimalist design hits all the right cues – it's perhaps a bit less special than something like Audio-Technica's Air Dynamic series, but it certainly looks relatively nice.
That headband, on the other hand, is kind of a different story. I don't like the little silver accents that clumsily strike a horizontal line across the otherwise vertically-oriented headband. And where it says "Sundara," I'd rather it not say anything at all – it really does mess up the minimalist design of the earcups. I trust that the new headband easily beats the previous designs in terms of comfort, but in terms of looks, I'm not sold.
But I do find the Sundara very comfortable – not too heavy, not too clampy, with a headband that does better at avoiding pressure points than practically any other headband I've tried. Others have mentioned the cups' refusal to rotate laterally. I don't find it to be a problem, but some people, historically, have. To me, though, these are some of the more comfortable headphones on the market.
Thanks to my friend Melissa for tossing her blue coat on my couch, providing me the perfect photo op
Have you ever had shaved snow? Like shaved ice, but more "refined" – you get with red bean or mochi, and the ice really is arranged in tiny, tiny crystals that both give a sort-of textured crunch and then almost immediately disappear entirely. That's what the Sundara sounds like to me, and more importantly, it's the kind of headphone that lends itself to that kind of metaphorical description, at least when paired with the right music.
The Sundara's sound is not entirely free of errors, and some listeners will be repelled by a tone they might consider too polite, too boring, or too effeminate.
As for me, the Sundara is right up my alley, handling many of the genres that I consider close to home supremely well. Classical, ambient, and drone are some of the genres that suit the Sundara best, with the Sundara bringing what Tyll Hertsens calls an "inviting and pleasant softness to the sound" while boasting the resolving power necessary to play even the busiest orchestral passages.
What the Sundara has in speed and resolution, however (at least in the midrange – we'll get back to that later), it may somewhat lack in dynamics. The Sundara is not impotent, especially compared to older headphones, and when provided a sufficiently bombastic recording it can still bring out a lot of color. But it always treats music with a gentleness that, when fed grunge or punk or metal, can easily transform into a thin, brittle, unsatisfying sound.
The Sundara's bass is unobtrusive in what can be a good or a bad way. While not as indulgent and textured as some of its planar siblings (Audeze comes to mind), it is relatively well-extended, fast, tight, and neutral – the Sundara is not a muddy headphone. When called to perform, the Sundara can provide a nice, reverberant thump, but it will always be a very clean thump, perhaps even a polite one.
Some may even think it too clean. To an extent, I might include myself in those ranks – the lack of any midbass hump (typical of dynamics) can seem to rob it of a bit of the organic warmth required to really deliver an uncannily natural rendition of acoustic music. Very briefly, the word "sterile" came to my mind, but no. Perish the thought! When one buys the Sundara, one is paying for a massage, not a boxing match.
In lieu of a human head, I called in Natsume Soseki's classic "Kokoro."
The Sundara is quite linear up to 1000Hz, after which there is a very broad, relatively subtle recession spanning until about 3kHz-ish. The result of this is a midrange that is a bit laid-back, very smooth (no shoutiness to speak of), and perhaps a bit cold.
By "cold," I don't mean to suggest that the Sundara is thin or lacking body. Nor am I referring to coldness as in the phrase "left me cold." What I mean is that I am often set slightly at a distance from music that demands warmth and intimacy – not in the sense of a wide, expansive soundstage, but there is something that keeps me at arm's length from a truly "organic" experience.
With some music, this icy quality can be truly glorious. Tim Hecker's "7000 Miles," for example, sounds better on the Sundara than on any other pair of headphones I own because of the sort of drafty, cathedral-like quality of the Sundara. The same is true of, say, Bach organ chorales – the Sundara is perfect for that, too.
And I should really mention the speed here. The blistering speed of the driver (remember, the driver is a big selling point here!) combined with the laid-back frequency response means that the mids of the Sundara are exceptionally smooth and not fatiguing at all.
In a way, the mids are so laid-back and soft that this quality almost becomes an invitation – rather than refusing to engage, the Sundara seems to be always beckoning the listener, and always coquettishly running away.
The flip side: the smoothness of the Sundara's mids, while it can be a very nice quality, does come about at the cost of a loss of "detail" in the upper mids. Don't get me wrong – the Sundara certainly has the ability to resolve most everything that comes its way, but it's not always going to be starkly evident.
Take, for example, the clock all the way in the left of the studio in Mark Hollis's "A Life." With, say, the AKG K400, with its forward upper mids, the clock is impossible not to notice. With the Sundara, I'm not sure I would have noticed it if I didn't already know it was there.
I never get tired of putting planar headphones in front of bright lights
It's the treble, more than the mids and bass, that belie the Sundara's status as one of the budget members of Hifiman's lineup.
The frequency response of the treble is relatively smooth – at least it's not as mountainous as, say, the rollercoaster that is AKG or Beyerdynamic treble. Instead, the Sundara's treble (at least, on my unit) is dominated by a relatively broad boost around 10kHz. My unit sort of has this camelback-shaped formation with slight peaks at 9kHz and 11kHz, and a broad elevation in between.
This can make S's sound a bit unnaturally lispy in recordings that are already predisposed to sibilance, and it can give cymbals an extra sheen.
While this can sometimes be unpleasant, it can also check that "sparkly" box that some audiophiles love so much – and it'll do it without falsely inserting a giant middle-finger peak in the middle of your precious treble response. The Sundara is bright, certainly unnaturally so, but at least it does brightness relatively gracefully.
Unfortunately, the Sundara also exhibits a bit of a speed problem right around the 11kHz zone – a problem that's corroborated by solderdude's measurements, which indicate resonances around 5.5kHz and an octave higher at 11kHz. The ringing in the lower treble isn't so much audible to me, because I'm not terribly sensitive in those frequency ranges, but it's certainly audible in the upper treble, sometimes casting an ugly haze over cymbals.
Ground-Zero's Consume-Red, for example, ends in a nearly 30-minute assault of constant cymbal crashes. Heard through the Sundara, these cymbal crashes are quite bright, and also clearly hazy and blurred-together. Detail in the treble becomes hard to make out because of the ringing here.
The grain in the Sundara's treble response (very mild, by the way) isn't a deal-breaker for me, especially as most of the genres that bring this issue to light are better-suited by other of my headphones for other reasons. You won't run into these issues with most ambient, or classical, or jazz, or any of the other genres with which the Sundara excels. For these genres, the Sundara treble is sufficiently detailed, airy, and gorgeous.
Besides, this is a $350 headphone. If the treble were perfect, customers wouldn't need the Ananda, or the HE-1000. Given what it is, and all its other strengths, the treble is more than forgivable. There are some other characteristics of the Sundara that are perhaps less forgivable, but I'll get back into those in my conclusion.
The Sundara's soundstage is natural, with relatively precise imaging and good instrument separation. It doesn't typically get congested – although the treble can get a bit blurry in very bright recordings, most sounds seem to hold their particular positions in space, even during fast or loud passages.
The soundstage itself is restrained and more or less headphone-like, but very natural. It brings in the width a bit, allowing it to maintain a more cohesive, spherical shape than some others that bring a wide stage that lacks height.
Well, the Sundara certainly doesn't lack height. Though it may not sound as vertically monumental as some of Hifiman's other headphones – specifically though with the HE-1000 form factor – the Sundara does handily outdo most dynamic headphones in soundstage height. After all, the driver membrane spans practically the whole height of the headphone's earcups.
Overall, the Sundara has good imaging, but the soundstage is far from its most notable category. But if you crave that sudden out-of-your-head moment, the "what-was-that-on-the-other-side-of-the-room" sensation, the Sundara is certainly up to the task.
The Lyr is one of the go-to amps for Hifiman's planar line-up, and it serves them well
The literature included in the Sundara's packaging advertises the Sundara as an "easy-to-drive" headphone, and this is partially true. One on hand, driving the Sundara with your phone will mean that they're underpowered, and this will probably be sort of evident – you'll perhaps be missing a level of dynamic impact that you'd have running off a more powerful amp. They aren't the most sensitive headphones, after all.
But, although the Sundaras are scalable, they really do sound remarkably pleasant even when under power. If I plug my K712s into my phone, they sound weak and thin and unpleasant. Recently, I tried running the Hifiman HE-5SE off my phone, and it sounded like dog crap. The Sundara, on the other hand, maintains its soundstage and its general majesty driven by my phone, even if I have to have my volume almost at max to get there.
Not that I'm advocating buying the Sundara without an accompanying willingness to pursue dedicated amplification – they definitely do benefit from high-quality power. But if anyone tells you that the Sundara simply demands amplification, especially costing thousands of dollars, run fast and never look back.
One last look, in all their glory!
At this price point, one can find headphones that are different from the Sundara, but one would be hard-pressed to find one that's inarguably better, except maybe on the used market.
The Sundara adheres to the typical Hifiman house sound of laid-back, slightly chilly mids, boosted treble, and tight and well-extended but certainly not overwhelming bass. The treble is, as far as I've heard, an improvement over Hifiman's previous budget models, but still has a bit of a sizzle to it that can get irritating on particularly brightly-mastered tracks.
Despite all that, Hifiman still hasn't managed to pry loose the old thorn in their sides that is quality control. Driver failures abound, and the manufacturing quality of their headbands still varies wildly. These issues seem to be commonplace enough that some dealings with Hifiman customer service should perhaps even be anticipated. And you can go ahead and buy an aftermarket cable right off the bat – the included one is no good.
But I'm going to end this review positively, because of course, I really like the Sundara. Based on the sound alone, I have no problem wholeheartedly recommending the Hifiman Sundara to anyone who's in the market for a smooth, laid-back, inviting headphone, who doesn't need anything with a huge amount of bite. The Sundara does lovely things for a headphone of its price, and I think it's something any audiophile should check out.
You can purchase the Sundara from Amazon.
planar magnetic
Gilbert Rohde says:
Where did you get a better aftermarket cable for $20?
Nerdy says:
https://www.amazon.com/gp/product/B07H6SPVX5/
for newer version with 3.5mm input
Hi! In 2022 for less than 500€ is a good options for an all-rounder headphone? (Soundtracks, 80/90pop, dance, chillout, indie, classical)…
Yes, just make sure you have decent amplification. They are power hungry cans.
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The Animal Facts
Animal Facts, News & Zoo Reviews
London Zoo opens a new habitat for Annam Leaf Turtle's
The Critically Endangered Annam Leaf Turtle is enjoying a new home at ZSL London Zoo. Keepers let their artistic side out and designed the exhibit which resembles a restaurant kitchen.
ZSL London Zoo reptile house team leader, Ben Tapley said, "We've gone to town on the new Annam leaf turtle exhibit here at ZSL London Zoo, as we want our visitors to really understand the threats facing these animals."
In their native home of Vietnam these turtles are considered a delicacy. Due to severe overhunting to satisfy the restaurant trade along with habitat loss have lead the International Union for Conservation of Nature (IUCN) to list this species as critically endangered.
Their new home replicates a restaurant kitchen with the pool resembling a kitchen sink. On the wall hang woks and there is a bubbling soup pot. Keepers are hopeful that the striking look of their striped neck and faces will juxtapose with the kitchen and hit a chord with visitors.
"Providing a great habitat for these beautiful turtles, with water for them to swim in and a secluded nesting area hidden behind a carefully positioned wok, the creative exhibit tells a serious story," added Tapley.
"It has been estimated that more than ten million turtles are being traded for food, traditional medicine and the pet trade each year in Asia. Breeding programmes and zoo populations like ours here at ZSL London Zoo, are becoming increasingly important in guaranteeing the existence of these animals for the future."
Photo Credit: ZSL London Zoo
Categorized as Animal News & Updates
By Cale Russell
TheAnimalFacts.com is a testament to Cale's commitment to the education of people around the world on the topic of animals and conservation, through the sharing of topical and newsworthy information.
View all of Cale Russell's posts.
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