text:
Boeing 737 MAX, $2,000 Checks, Novavax: 5 Things You Must Know
Here are five things you must know for Tuesday, Dec. 29:
1. — Stock Futures Point to More Wall Street Records
Stock futures traded higher Tuesday and were headed for more records as Wall Street gained optimism from President Donald Trump's signing of the coronavirus relief package.
Contracts linked to the Dow Jones Industrial Average rose 126 points, S&P 500 futures were up 13 points and Nasdaq futures jumped 58 points.
Stocks closed at record highs Monday after Trump late Sunday signed a $2.3 trillion spending bill that includes nearly $1 trillion of coronavirus relief. The Dow finished up 204 points, or 0.68%, to 30,403, the S&P 500 rose 0.87% to 3,735, and the Nasdaq gained 0.74% to 12,899.
Late Monday, the House of Representatives passed a bill that would boost stimulus checks for Americans to $2,000 from the $600 in the legislation that Trump signed into law. The president has supported the proposal.
The bill now heads to the Senate. Mitch McConnell, Senate majority leader, hasn't said whether the upper chamber would hold a vote on the increased payments.
2. — Japan's Nikkei 225 Hits 30-Year High
Asian stocks finished higher Tuesday and the Japan's Nikkei 225 index hit a 30-year high after U.S. President Trump signed the economic aid package.
The Nikkei 225 in Tokyo jumped 2.7% to 27,568.15, the first time it has traded above 27,000 since August 1990, according to FactSet.
For more on Asian markets read:
U.S. Strengthens Ban on Chinese Military-Linked Firms
3. — Boeing's 737 MAX Will Fly Again Tuesday
Boeing's (BA) – Get Report 737 MAX, grounded since March 2019 after two fatal crashes, will fly again with paying passengers on Tuesday.
American Airlines' (AAL) – Get Report Flight 718 is expected to depart from Miami around 10:30 a.m. ET and arrive at New York LaGuardia at 1:30 p.m., USA Today reported.
The Federal Aviation Administration approved a return to service for the 737 MAX last month. FAA Administrator Steven Dickson said at the time he was "100% confident" in the safety of the aircraft after rescinding the 20-month old order that would allow the plane to resume commercial flights.
The two crashes of the 737 MAX, in Ethiopia and Indonesia that killed 346 people, ultimately were linked to the jet's navigation system.
United Airlines (UAL) – Get Report said it expects to resume flights of the MAX on Feb. 11.
Boeing shares rose 1.05% to $218.35 in premarket trading Tuesday.
4. — Coronavirus – The Latest
The number of confirmed global deaths from Covid-19, the disease caused by the coronavirus, 1,775,661, according to Johns Hopkins University. Confirmed cases of the virus across the world have risen to more than 81.3 million.
The U.S. death toll is 334,963, the most in the world. The number of confirmed infected people in the U.S. was 19,308,467.
There were 150,092 new coronavirus cases in the U.S. as of Monday and 1,209 deaths, according to data from the university.
Hospitalizations related to Covid-19, the disease caused by the coronavirus, reached news highs on Monday.
Health officials in Southern California on Tuesday likely will extend stay-at-home orders as intensive-care unit capacity has dropped to 0%, said Gov. Gavin Newsom.
The governor said more than 261,672 vaccine doses have been administered in California so far, Bloomberg reported. He said that by end of the week the state should have received all 904,000 Moderna (MRNA) – Get Report vaccine doses and 858,000 Pfizer (PFE) – Get Report doses the state was expecting to have at this point.
5. — Novavax Begins Phase 3 Trial of Covid-19 Vaccine
(NVAX) – Get Report (NVAX) – Get Report has begun a Phase 3 clinical trial of its experimental Covid-19 vaccine on up to 30,000 people at 115 sites in the U.S. and Mexico.
The shot from Novavax will become the fifth vaccine to enter final-stage testing in the U.S. Vaccines from Moderna and Pfizer received authorization for emergency use from the Food and Drug Administration earlier in December, and vaccines from Johnson & Johnson (JNJ) – Get Report and AstraZeneca (AZN) – Get Report are in large-scale trials.
If the results from Novavax's trial are positive, the vaccine could receive approval sometime in 2021.
"We've come this far, this fast, but we need to get to the finish line," Francis S. Collins, director of the National Institutes of Health, which is helping to fund the Novavax study, told The Wall Street Journal. "That will require multiple vaccines using different approaches to ensure everyone is protected safely and effectively from this deadly disease."
In addition to support from the NIH, the Novavax trial will receive $1.6 billion from the Biomedical Advanced Research and Development Authority, which is part of the U.S. Department of Health and Human Services.
Shares of Gaithersburg, Maryland-based Novavax rose 1.07% to $118.10 in premarket trading Tuesday. The stock slumped 9.66% on Monday.
The Stock Market Could Still Crash Into a Bear Market. Here's When to Worry.
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Apple, Amazon Join Crackdown on Parler
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Bitcoin's Risk-Adjusted Returns are Steady at 6 Year+ Levels


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Q: Get name of updated document as variable I want to write a cloud function that listens to updates on all documents in a particular collection and does something with the one that has been updated. That means there should be a way to reference the document name as a variable, rather than explicitly. Right now I can send a notification for one specific document like so:
exports.onRiskUpdate = functions.firestore.document('users/45wfho9').onUpdate((_change: any) => {
    const payload = {
        notification: {
            title: "Notification title",
            body: "Notification body",
        },
    };
    return admin.messaging().sendToTopic("45wfho9", payload);
});

I'd like to be able to do that for any user, not just the one with id 45wfho9

A: You can use wildcards:
exports.onRiskUpdate = functions.firestore.document('users/{userId}').onUpdate((change, context) => {
    const userId = context.params.userId;
    const payload = {
        notification: {
            title: "Notification title",
            body: "Notification body",
        },
    };
    return admin.messaging().sendToTopic(userId, payload);
});

This will listen for updates in all documents in the 'users' collection, you can then use context.params.userId to get the document id.
https://firebase.google.com/docs/functions/firestore-events#wildcards-parameters
https://firebase.google.com/docs/firestore/extend-with-functions#trigger_a_function_when_a_document_is_updated

redpajama_set_name: RedPajamaStackExchange


King Platform Bed Frame – You can make a faux brick platform bed is lightweight and with just a few supplies from your local hardware store. This bed will be easy to disassemble if needed. Start with a metal bed frame that comes with most new beds. Cut 2 by 4 boards to fit around the edge of your bed. If one side of the bed is always against a wall, you do not have to put a board on that side. Use 2 screws to stamp these boards to the side of the bed frame using the holes in the frame. Place a small piece of wood inside the frame to give the screws something to grab onto.
Cut the sheets of fake brick or plywood to fit along the sides of the king platform bed frame. Measure the length of the tables by 2 by 4 and the distance from the top of the table by 2 by 4 to the floor to get the correct size. Paint the brick sheet or plywood, or get out of the brick veneer as is. Apply the primer and then apply the color of the paint you want. Paint only the brick part of the sheet or paint a brick design on the plywood with sponges, leaving the spaces between the bricks of a gray primer to resemble the grout. Paint the top of the boards 2 by 4 to match your brick sheets.
Lay the fake brick or plywood sheets at 2 by 4 boards with screws. Drill holes in the plywood or plywood, and then screw into the king platform bed frame. You could use nails instead of screws, but using screws makes it easy to disassemble and reassemble the bed if you need to move it.


Brian Patten made his name in the 1960s as one of the Liverpool Poets, alongside Adrian Henri and Roger McGough. Their joint collection, The Mersey Sound (1967), has been credited as one of the most significant anthologies of the twentieth century for its success in bringing poetry to new audiences, and is now a Penguin Modern Classic.
His books have since been translated into many European language. An accomplished performer, he has performed his work in venues as varied as The Islamic Students Union in Khartoum and the Royal Festival Hall on London's South Bank, and over the years he has read alongside such poets as Pablo Neruda, Allen Ginsberg, Stevie Smith, Laurie Lee and Robert Lowell.
Patten 'gave up the day job' at 18 and for a while lived rough in Paris, paying his way by writing poems in coloured chalk on the pavements beside the city's pavement artists.
His first solo collection was Little Johnny's Confessions, 1967, published when he was twenty-one years old. Since then he has published numerous collections, including Vanishing Trick and Armada, which includes some of his most striking poems, focusing on the death of his mother and his memories of childhood. Penguin publish his Selected Poems and Harper Perennial one of his most important books, The Collected Love Poems.
Brian has been honoured with the Freedom of the City of Liverpool and is a Fellow of the Royal Society of Literature, and of both Liverpool University and John Moores University as well as The Open University.


With Lillehammer Station as starting point, ride south along Kirkegata and through the undulating terrain of route 213 (national tourist route) to Moelv – and then onwards to Nes. By Gaupen, go straight ahead onto route 84. Follow this road through Brumunddal town centre, and then onwards to Hamar.
By the Flagstadelva river, turn right onto route 222 (Furnesvegen), which changes to Stangevegen, and follow this to Stange. In Stange, turn left onto route 24 (Romedalsvegen). Continue past Harasjøen and Råsen to Sand in Sør-Odal. Turn right onto route 181 by Sandfoss Bru.
Stay on this road until you are almost in Eidsvoll. Turn right onto route 177 (Østsidavegen), and continue to Minnesund, across the bridge and up to Sannerud. Take route 33, and follow this road to Gjøvik via Skreia and Lena. At Gjøvik, turn right onto route 4 and continue past Smedmoen. Turn left onto route 330, and ride past Biri to Vingrom.
At the roundabout in Vingrom, go straight ahead onto route 310. Then turn right onto route 331 (Vingromsvegen), and stay on this road all the way to Vingnes. Turn right onto route 253 (Jørstadmovegen), and then follow Bryggevegen across the quay and back to start.
Excellent ride in either direction, but the most common is clockwise as described above.


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Well, maybe not, but this is a shot of what appears to be the central core of Heron House, the fancy high-rise at Lake Anne Village Center, rising from the muddy shores of what would become the lake -- and most likely the tallest freestanding structure anywhere west of the Beltway at the time, unless you count the random odd grain solo or whatnot.
Reston's original plans called for a number of similar high-rise buildings to dot the area around Lake Anne, but that never came to fruition, though the awesome new comprehensive plan for the area is destined to turn it into "another Manhattan," complete with a Times-Square like plaza of fancy neon signs and polyglot hot dog vendors and a $65 million rec center across the street, fulfilling Reston's long-deferred dream of indoor tennis courts.
Sorry -- just got a little carried away there. Something like that would never happen.
So is Reston going to have any clubs any time soon?
and WHO CARES for indoor tennis. Bring some indoor field where more than two people use it at a time.
I guess as the original residents (and people who want you to think that they're original residents) age to the point that they're downsizing, they can buy an awesome condo in the fashionable Manhattan like district and flee the less desirable South Reston environs. Didja notice though that the tent city is on the NORTH side of the toll road? Hmm...what does that do to THEIR real estate values?


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Bible > Commentary > Cambridge > 1 Peter
◄ 1 Peter 4 ►
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
1. Forasmuch then as Christ hath suffered … in the flesh] The thoughts of the Apostle go back, somewhat after the manner of St Paul after a dogmatic digression, to the point from which he had started. Christ had suffered in the flesh. If those who had been baptized in His name were called so to suffer, they, looking to the glory that had followed on His sufferings, were to follow His example. They were, it might be, engaged in a tremendous conflict, but they needed no other armour than "the mind of Christ," the temper of patient submission and unwavering trust in the wisdom and love of the Father.
for he that hath suffered in the flesh hath ceased from sin] If this had been the close of the sentence we might have looked on the "suffering" of which the Apostle speaks, as including death, as it had included it in the case of Christ. So taken, the words might seem to express the familiar thought that "Death only can from sin release," as in the Rabbinic maxim "He that is dead is freed from sin" (Romans 6:7), that men were to welcome the sufferings that brought death near to them, as working out their complete emancipation. The words that follow, however, make this interpretation impossible, and the "ceasing from sin" must therefore be understood of that "deadness to sin," "sin no longer having dominion over us," of which St Paul speaks in Romans 6:7-11. That Apostle, it may be noted, though he quotes the Rabbinic proverb, transfers its application from literal to spiritual death, and St Peter, following a like train of thought, affirms as a general law of the spiritual life that the very act of suffering in the mind of Christ and for Him so strengthens the powers of will and faith that the sufferer is ipso facto delivered from the life in which sin is dominant. It is hard to think of a martyr in the hour of death, or of a confessor patiently bearing his cross, as malignant or fraudulent or impure.
That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
2. that he no longer should live the rest of his time] The Greek form of the sentence points rather to the result than to the purpose of sufferings so borne, but the result in this case was one which implied a divine purpose. The "lusts" or "desires" of men are pointedly contrasted with "the will of God," the wild restless cravings with the calm and fixed purpose. It is not without significance to remember that St Paul, in an Epistle which St Peter had clearly seen, had written "This is the will of God, even our sanctification" (1 Thessalonians 4:3), and that St Peter himself teaches "He is not willing that any should perish" (2 Peter 3:9).
For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
3. For the time past of our life may suffice] The language is that of grave irony. Enough time, and more than enough, had been already given to the world. Was it not well to give some time now to God? The general line of thought runs parallel to that of Romans 13:11-12.
to have wrought the will of the Gentiles] The question meets us whether these words imply that the writer was, here at least, contemplating converts from heathenism, or still thinking only of the Jews of the dispersion. On the one hand, it may be said that it was more natural for a Jew writing to Jews to speak of "the heathen" or "the Gentiles." If the reading "may suffice us" be the right one, the fact that the Apostle joins himself with those to whom he writes strengthens that conclusion. The better MSS., however, omit the pronoun. The "abominable idolatries," on the other hand, may seem decisive in favour of the supposition that this part of the Epistle was intended for Gentile readers: but here also the word of warning would be as applicable to lax and licentious Jews, or to those who had been proselytes to Judaism, and who had not given up their attendance at idol-feasts or eating things sacrificed to idols (comp. 1 Corinthians 8:10, Revelation 2:14; Revelation 2:20).
lasciviousness] The Greek word is in the plural as expressing the manifold forms or acts of impurity. The word is always applied to the darker forms of evil (Mark 7:22; Romans 13:13; 2 Peter 2:2; 2 Peter 2:7; 2 Peter 2:18).
excess of wine] The Greek word is found in the LXX. of Deuteronomy 21:20, Isaiah 56:12, but not elsewhere in the New Testament.
banquetings] Literally, drinking-parties. The word went naturally as in other Greek writers with "revellings."
abominable idolatries] The Greek adjective means, as in Acts 10:28, simply "unlawful:" but as in the Latin nefas, nefanda, nefarius, the idea of that which is at variance not merely with human but with natural law tends to pass into that of a guilt which makes men shudder. It has been suggested above that even here the Apostle may have present to his thoughts the lives of licentious Jews falling into heathen ways rather than of Gentiles pure and simple. The Books of Maccabees (1Ma 1:13-14; 2Ma 4:13-14) shew that there had been a strong drift to apostasy of this kind under the Syrian Monarchy. The Temples, Gymnasia and Theatres built by the Herods had recently shewed a like tendency. At the very time when St Peter wrote there were Jews hanging about the court of Nero and Poppæa, taking part as actors in the imperial orgies (Joseph. Life, c. 3). It has been suggested that St Peter may have meant to refer to the old worship of Baal and Moloch and Ashtoreth and the groves and the calves which had prevailed in the history of Israel and Judah, so that the words "the time past may suffice" call on them to turn over a new leaf in their national existence, but the explanation of the words just given seems more natural and adequate.
Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
4. wherein they think it strange] It may be worth noting that the same word is used to express (1) coming as a stranger (Acts 10:6; Acts 10:18; Acts 21:16) and (2) as here, in 1 Peter 4:12 and Acts 17:20, counting a person or thing strange. The "wherein" points to the change of life implied in the previous verse. "In which matter, in regard to which." The words imply a change like that of 1 Corinthians 6:9-11. The heathen found that his old companions, even his Jewish companions, had acquired, when they became Christians, a new way of looking at things. Conscience was more sensitive. The standard of honesty, purity, and temperance was higher than before. It is not hard, even from our own experience, to picture to ourselves the surprise of the heathen when he found his friend refusing an invitation to a banquet, shrinking from contact with the prostitutes of Greek cities, or when there, passing the wine-cup untasted.
to the same excess of riot] The Greek words are singularly forcible. That for "excess," not found elsewhere in the New Testament, means primarily the "confluence" of waters—then the cistern, sink, or cesspool into which waters have flowed. The underlying metaphor implied in the words reminds us of Juvenal's (Sat. iii. 62)
"Jam pridem Syrus in Tiberim defluxit Orontes"
(Syria's Orontes into Tiber flows),
when he wishes to paint Rome as the meeting-point of the world's vices. That for "riot" is used, in the adverbial form, of the life of the prodigal in Luke 15:13, and as a noun here and in Ephesians 5:18; Titus 1:6. Compounded as it is of the negative particle and of the root of the verb "to save," it may mean either (1) the state in which a man no longer thinks of saving anything, health, money, character, in the indulgence of his passions, or (2) one in which there is no longer any hope of his being saved himself from utter ruin. The former is probably the dominant meaning of the word. In either case it indicates the basest form of profligacy.
speaking evil of you] More accurately, reviling. The word is that which is more commonly translated "blaspheming" in direct reference to God. Even here, and in Acts 13:45; Acts 18:6, where it is used in reference to men, the other or darker sense can scarcely be thought of as altogether absent. Men blasphemed God when they reviled His servants.
Who shall give account to him that is ready to judge the quick and the dead.
5. who shall give account] The phrase is one of the many echoes in this Epistle of our Lord's teaching (Luke 16:2). The thought of the Final Judgment from which there will be no appeal is made here, as in 1 Corinthians 4:5, a motive for patience and courage under the false accusations and unjust judgments of men. They who now demand an account (chap. 1 Peter 3:15) will one day have to render it. Christ holds Himself in readiness to judge both the living and the dead. There is nothing in the context to lead us to any other than a literal interpretation of the familiar phraseology. Commentators who have taken the words of those who are spiritually living and spiritually dead have been led, for the most part, by their unwillingness to accept the natural meaning of the words that follow.
For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
6. For for this cause was the gospel preached also to them that are dead] The thought that Christ was ready to judge the great company of the dead, as well as those who were living when the Gospel was preached by His messengers, leads the Apostle back to the truth which had been partially uttered when he had spoken of the work of Christ in preaching to "the spirits in prison." The question might be asked, How were the dead to be judged by their acceptance or rejection of the Gospel when they had passed away without any opportunity of hearing it? He finds the answer in the fact that to them also the Gospel-message had been brought. Those who were disobedient in the days of Noah are now seen by him as representatives of mankind at large. Of some of these his Lord Himself had taught him that if they had seen the wonderful works which attested His ministry and mission, "they would have repented long ago in sackcloth and ashes" (Matthew 11:21). Was it not a natural inference from those words, confirmed by what had been revealed to him as to the descent into Hades, that that opportunity had been given?
that they might be judged according to men in the flesh] The contrast between "flesh" and "spirit" stands parallel to that in chap. 1 Peter 3:18. The "dead" had the Gospel preached to them that they might be judged by a judgment, which was remedial as well as penal, in that lower sensuous nature in which they had sinned. They were judged "according to men," or better, after the manner of men, by the laws by which all men are judged according to their works, but the purpose of that judgment, like that of the judgments that come upon men in this life, was to rescue them from a final condemnation. The whole passage presents a striking parallelism to St Paul's "delivering men to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5), to his words "when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Corinthians 11:32). Following what we have learnt to call the ideas of analogy and continuity, the Apostle teaches that death does not change altogether the nature and the purpose of the Divine Judgments, and that purpose is that they "according to God," in a manner determined by His will and wisdom, should live, in the highest sense of life (John 17:3), in that element of their nature which was capable of knowing God and therefore of eternal life. Such seems the simple natural interpretation of the words. It is not to be wondered at, perhaps, that the same dogmatic prepossessions which led men to explain away the true meaning of Christ's preaching to "the spirits in prison," should have biassed them here also, and that the same school of interpreters should have taken the "dead" as meaning "dead in trespasses and sins," and referred the "preaching of the Gospel" to the work of the Apostles, and the "judgment according to men" to their sufferings on earth.
But the end of all things is at hand: be ye therefore sober, and watch unto prayer.
7. But the end of all things is at hand] The words are spoken, as are nearly all the eschatological utterances of the New Testament, within the horizon of the Apostle's knowledge, and it had not been given to him to know the "times and the seasons" (Acts 1:7). His language was the natural inference from our Lord's words, "then shall the end be" (Matthew 24:6-14). The times in which the disciples lived were to them the "last times" (1 Timothy 4:1; 1 John 2:18). They looked for the coming of the Lord as not far off (Romans 13:12; James 5:8). They expected to be among those who should be living when He came (1 Corinthians 15:51), who should be caught up to meet Him in the air (1 Thessalonians 4:17). A few years—we might almost say, looking to 2 Peter 3:8, a few months—sufficed to shew that the divine plan extended over a wider range than their thoughts and expectations. And yet, in one very real sense, they were not altogether mistaken. The end of all that they had known and lived in, the end of one great æon, or dispensation, was indeed nigh at hand. The old order was changing and giving place to the new. There was to be a great removal of the things that were shaken, that had decayed and waxed old, that the things that could not be shaken might remain (Hebrews 12:27).
be ye therefore sober, and watch unto prayer] The first of the two verbs is defined by Greek ethical writers (Aristotle, Eth. Nicom. ii. 2) as implying the harmony of affections and desires with reason. Of the two English words "sober" or temperate, by which it is commonly rendered, the latter, as expressing the due control of passions, is the more adequate. The Vulgate gives "Estote prudentes," but that adjective belongs to another Greek ethical term. Mark 5:15, Romans 12:3, 2 Corinthians 5:13, may be noticed as among the other passages in which the same verb occurs. Strictly speaking, indeed, the word "sober" is wanted instead of "watch" for the second verb, which implies in the strictest sense "abstinence from wine and strong drink." The word commonly translated "watch" (Matthew 24:42-43; Matthew 26:38-41) is altogether different. It may be noticed that the tense of the two verbs in the original implies not a general precept, but a call to an immediate act. The words of St Peter present a singular contrast to the effect that has commonly been produced in later ages by the belief that the end of the world was near. Terror and alarm, the abandonment of earthly callings and social duties accompanied that belief in the tenth century, when kings left their thrones and sought the seclusion of the monastery, "appropinquante fine saeculi," and a like agitation has accompanied it since. To the Apostle's mind the approach of the end of all things is a motive for calmness and self-control. He seems almost to reproduce the thought of a poet of whom he had probably never heard,
[Si fractus illabatur orbis
Impavidum ferient ruinae.]
"Should the world's ruins round him break
His confidence it will not shake;
Unmoved he bears it all."
(Hor. Od. iii. 3. 7.)
The "calmness" of the Apostle differs, however, from that of the philosopher. It is not merely the self-command of one who has conquered. Men are to be sober with a view to prayer. Desires of all kinds, above all, those of man's lower nature, are fatal to the energy and therefore to the efficacy of prayer.
And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
8. And above all things have fervent charity] It is to be regretted that the unintelligent desire for variation which the translators of 1611 took almost as their guiding principle, and in this instance, perhaps, their fondness for current theological terms, should have led them to obscure the unity of Apostolic teaching by using the word "charity" instead of "love." The use of the same word in 1 Corinthians 13. helps us indeed to perceive the agreement of St Peter and St Paul, but we lose sight of the harmony between their teaching and that of St John. On the general precept and on the word "fervent" see note on chapter 1 Peter 1:22.
for charity shall cover the multitude of sins] The words are probably a quotation from Proverbs 10:12, where our English version, following the Hebrew, gives "Hatred stirreth up strife, but love covereth all sins." It may be noted, however, that the LXX. version gives here an entirely different rendering, "Friendship covers all those who are not lovers of contention," and that St Peter, though he commonly uses the LXX., must, in this instance, either have translated from the Hebrew, or, as seems more probable, have quoted the maxim as a current proverb The use of the same phrase in James 5:20, "He that converteth the sinner.… shall hide a multitude of sins," shews that the thought and the language were common to the two teachers. There remains the question, What is the meaning of the proverb? Whose are the sins that fervent love or charity will cover? (1) As the words meet us in Proverbs 10:12, the context determines its meaning, "Love covers (i.e. forgives and does not expose) the sins of others," and so it is contrasted with the "hatred which stirs up strife." (2) This may be the meaning here, "Love one another, for so only can you forgive freely as you are taught to do." If we adopt this view, or so far as we adopt it, we can scarcely fail to connect it with the lesson which St Peter had once needed, as to the limit, or rather the non-limitation, of forgiveness His "multitude of sins" is the equivalent of the "seventy times seven" of our Lord's teaching (Matthew 18:22). (3) It lies in the nature of the case, however, that a maxim such as this should present different aspects. In James 5:20, e.g., the words "hide a multitude of sins" are equivalent not to forgiving sins ourselves, but to winning God's forgiveness for them. And looking to the connexion between loving and being forgiven in Luke 7:47, we shall not be far wrong if we include that thought also as within the scope of the Apostle's words, "Love above all things, for that will enable you to forgive others, and in so doing ye will fulfil the condition of being forgiven yourselves." So taken, the proverb reminds us in its width of the familiar,
"The quality of mercy … is twice blest;
It blesseth him that gives and him that takes."
Use hospitality one to another without grudging.
9. Use hospitality one to another without grudging] Literally, Be hospitable. The stress laid on this virtue in the New Testament, as in 1 Timothy 3:2; Romans 12:13; Hebrews 13:2, brings before us some of the more striking features of the social life of the Christians of the first three centuries. The Christian traveller coming to a strange city was in a position of no little difficulty. The houses of heathen friends, if he had any, were likely to bring trials of one kind or another. He might be taunted and persecuted for his faith or tempted to "run to the same excess of riot with them." Inns presented too often scenes of drunkenness and impurity, foul words and fouler acts. It was therefore an unspeakable gain for such an one to know that he could find shelter in a Christian home. The fact that he was a Christian, that he brought with him some "letter of commendation" (2 Corinthians 3:1) as a safeguard against imposture, was to be enough to secure a welcome. It lay in the nature of things that sometimes strangers might thus present themselves with inconvenient frequency or under inconvenient conditions, and therefore St Peter adds "be hospitable … without murmurings." Men were not to look on it as a trouble or a nuisance, or think themselves hardly treated. They might be entertaining angels unawares (Hebrews 13:2). Here also God loved a cheerful giver (2 Corinthians 9:7).
As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
10. As every man hath received the gift] The two verses remind us of the like precepts in Romans 12:6; 1 Corinthians 12:4; 1 Corinthians 12:28. The tense of the Greek verb ("as every man received the gift") implies the thought that the gift came at a definite moment, probably at that of the laying on of hands. Comp. Acts 19:6; 1 Timothy 4:14. The words "As every man received" may be equivalent to "Let every man use his gift according to its nature or purpose," which agrees best with Romans 12:6, or they may, more probably, be an echo of the "freely ye received, freely give" of Matthew 10:8.
even so minister the same one to another] The Greek verb means something more than "use" or "administer." It implies that men were to see in the gifts they possessed no ground for boasting, but only a call to more lowly service. They were to be, as in the next clause, "stewards" of those gifts. The thought that men are stewards, not possessors, of what God has given them in their outward or their inward life was, of course, a natural one (1 Corinthians 4:1; Titus 1:7), but here we can scarcely fail to recognise an echo of our Lord's teaching. Peter had heard the parable of the steward who "wasted his lord's goods" (Luke 16:1-12) and his Lord's question, Who then is the faithful and wise steward? (Luke 12:42). In the "manifold," or better, perhaps, varied grace of God, we have implied a much greater diversity of gifts, such as we find in 1 Corinthians 12:8-10, Ephesians 4:11, than those which the Apostle specifies. He confines himself, indeed, to the one broad division between the gifts that shewed themselves in speech and those that shewed themselves in act.
If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
11. If any man speak, let him speak as the oracles of God] The words cover the gifts of tongues, prophecy, teaching, knowledge, counsel, in St Paul's fuller classification (Romans 12:6-8; 1 Corinthians 12-14.). These gifts, St Peter teaches, were only used rightly when the speaker's utterances were in harmony with what were already recognised as "oracles of God." The word is used of Old Testament revelations in Acts 7:38; Romans 3:2, but we may think of it as including also those made through the prophets and teachers of the Christian Church. The fact that Papias, Bishop of Hierapolis, who came within the circle of Apostolical teaching, wrote a book on the Oracles of the Lord Jesus (Euseb. Hist. Eccl., iii. 39), makes it probable that St Peter included our Lord's teaching, possibly also the Epistles of St Paul, which he speaks of as "Scripture" (2 Peter 3:16), under this title. The essential unity of Apostolic teaching was not to be disturbed by private eccentricities of interpretation or theoretical speculation.
if any man minister, let him do it as of the ability which God giveth] The ministering here spoken of (diakonein) can hardly be limited to the special work of those who bore the name of "minister" or "deacon" as a title of office, but takes in all works of ministration in act as distinct from teaching, visiting the sick and needy, teaching children, helping those that were in trouble. Men were to set about that work also as stewards of a gift. The strength to work for others was not their own but was supplied by God. The word for "giveth," used by St Paul in 2 Corinthians 9:10, and again in a compound form by St Peter in 2 Peter 1:5, had, as its primary meaning in Classical Greek, that of defraying the expense of a chorus in the performance of a drama. As this took its place among the more munificent acts of a citizen's social life, the verb came to be connected with the general idea of large or liberal giving, and was used in that sense long after the original association had died out of it.
that God in all things may be glorified] This is pointed out as the end to be aimed at in the use of all gifts whether of speech or action. In so teaching, St Peter was but reproducing what he had heard from his Lord's lips, "that men may see your good works and glorify your Father which is in Heaven" (Matthew 5:16), perhaps also what he had read in St Paul's Epistles, that men should "do all to the glory of God" (1 Corinthians 10:31).
to whom be praise and dominion for ever and ever. Amen] It was but natural with St Peter, as with St Paul, that the thought of "glorifying" should be followed up by the utterance of a doxology. For "praise" it would be better to read glory as expressing the sequence of thought more clearly, and instead of "for ever and ever," for ages of ages. It may be noted, as probable evidence that the Apostle is using a liturgical formula, that precisely the same combination is used by St John in Revelation 1:6, and is found also, in a fuller form, in Revelation 5:13. The use of the Amen (from the Hebrew for "fixed, settled, true," and so meaning "verily,") as commonly in the Gospels,—confirms this view. It was as in Romans 1:25; Romans 9:5, 1 Corinthians 14:16, the natural close of a liturgical utterance of belief or adoration.
Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
12. Beloved, think it not strange concerning the fiery trial which is to try you] More literally, be not amazed (see, for the word, notes on 1 Peter 4:4) at the burning fire among you that comes to you as a test. The "burning fire" (the word is used literally in Revelation 18:9; Revelation 18:18) is, of course, the symbol, as in chap. 1 Peter 1:7, of afflictions and persecutions. The mind of the Apostle once more goes back to these afflictions, as before in chap. 1 Peter 1:6-7, 1 Peter 2:19-21, 1 Peter 3:15-17. He meets the terror which they were likely to cause by the thought that all this was to be expected. Men were to enter into the kingdom of God "through much tribulation" (Acts 14:22). All "they that would live godly in Christ Jesus must suffer persecution" (2 Timothy 3:12). The strange thing would be if it were otherwise. And so the Apostle repeats his "think it not strange," be not amazed, as the secret of calm endurance. It was for him and those to whom he wrote what the Nil admirari was for the Epicurean poet (Hor. Epp. i. 6). As before, he dwells on the leading character of suffering. It tries faith, and the faith which endures is stronger and purer for the process.
But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
13. but rejoice] The words of the beatitude of Matthew 5:12 come back upon the Apostle's mind, and are reproduced as from his own personal experience. When he had first heard them, he may well have counted them a strange thing. Now he has tried and proved their truth.
inasmuch as ye are partakers of Christ's sufferings] The Greek conjunction expresses more than the ground of the joy. Men are to rejoice in proportion as they are sharers in the sufferings of Christ. On the thought of this intercommunion in suffering between Christ and His people, see note on chap. 1 Peter 1:11. Here "the sufferings of Christ" are those which He endured while on earth, those also which He endures now as the Head of His body, the Church, in His infinite sympathy with each individual member. Each faithful sufferer, accordingly, in proportion to the measure of his sufferings, becomes ipso facto a sharer in those of Christ. He fills up, in St Paul's bold language, "what was lacking in the sufferings of Christ" (Colossians 1:24).
that, when his glory shall be revealed] The thought is again closely parallel to that of chap. 1 Peter 1:11. Literally the words run, in the revelation of His glory. As thought of by the Apostles, the "revelation of Christ" is identical with His coming to judge the quick and dead (Luke 17:30). The precise phrase "the revelation of His glory" is not found elsewhere, but it has an analogue in "the throne of His glory" in Matthew 25:31.
If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
14. If ye be reproached for the name of Christ] Literally, in the name of Christ. As in chap. 1 Peter 3:14, "If ye suffer for righteousness' sake," we found an echo of one beatitude (Matthew 5:10), so in this we have the counterpart of the more personal "for my sake" of Matthew 5:11. It would be better, as indicating the reference to the beatitudes, to render the adjective by blessed rather than happy.
the Spirit of glory and of God resteth upon you] The English version is tenable, but the construction of the sentence is peculiar and admits of a different rendering, "the principle or element of glory, and the spirit of God, resteth on you." In either case what is emphasized is the fact that the outward reviling to which the disciples were exposed brought glory and not dishonour. The Spirit of Glory was there—who has glory as His essential attribute—and that Spirit was none other than the very Spirit of God. Looking to the connexion between the "glory" of the Shechinah-cloud which was the witness of the Divine Presence, and that which dwelt in Christ as the only-begotten of the Father (John 1:14), it is possible that the words "the Spirit of Glory" may be equivalent to the "Spirit of Christ." The use of the word for "rest" throws us back upon the occurrence of the same verb in the LXX. version of Numbers 11:25, 2 Kings 2:15. The thought of the Apostle, in this respect true to his citation from Joel 2. in Acts 2:16-18, is that the humblest sufferers for the name of Christ are as truly sharers in the gift of the Eternal Spirit as were the greatest prophets. It "rests" on them—not coming and going, in fitful movements, or extraordinary manifestations, but dwelling with them continually.
on their part he is evil spoken of] It is remarkable that the whole of this clause is omitted in many of the best MSS. and versions, including the Sinaitic. On the assumption to which this fact has led most recent Editors, that it was not part of the original text, we must think of it either as a marginal note that has found its way into the text, or, as an addition made in a second transcript of the Epistle by the writer himself. Here the word for "is evil spoken of" would rightly be rendered as blasphemed, and "Christ" or "the Spirit of God" must be taken as the subject of the sentence. In this case, that of suffering for the truth, the very blasphemies which men utter in their rage, are a witness to the effective work which has been done through the power of the Spirit, and in respect of those who suffer, are working for His glory. Appalling as is the contrast between the blasphemy of the persecutors and the doxologies of the sufferer, the one is almost the necessary complement of the other.
But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.
15. But let none of you suffer as a murderer] Literally, For let none of you suffer. The implied sequence of thought would seem to be this: "I bid you suffer for the name of Christ and remind you of the blessing which attaches to such suffering, for the last thing I should wish is that you should think that it is the suffering, not the cause, that makes the martyr." He represses the tendency, more or less prevalent in all times of persecution, whether of Christians by heathens, or of one body of Christians by another, which leads men to pose in the attitude of martyrs and confessors when they ought rather to be classed with ordinary criminals suffering the just punishment of their crimes.
Of the four forms of evils named, the first and second require no explanation. The third includes all other forms of evil which came under the cognizance of law, as in the "malefactor" of John 18:30. Comp. 1 Peter 2:12-14. The fourth is a word which is not found elsewhere and may possibly have been coined by St Peter. Literally, the word (allotrio-episcopos) describes one who claims an authority like that of a bishop or superintendent in a region in which he has no right to exercise it. As such it might, of course, be applied to the schismatic self-appointed teacher, and "a bishop in another man's diocese," though too modern in its associations, would be a fair equivalent for it. Such an one, however, would hardly be singled out for punishment by a heathen persecutor, and we must therefore think of the word as describing a like character in another sphere of action. It was, perhaps, a natural consequence of the higher standard of morals which the Christian disciple possessed, or imagined himself to possess, that he should be tempted to interfere with the action of public or private men when he thought them wrong, intermeddling in season or out of season. Such a man might easily incur the penalties which attach to what, in modern language, we call "contempt of court," or "obstruction of justice." If a passing word of controversial application be allowable in a Commentary we may note the reproduction of the character of the allotrio-episcopos (1) in the permanent policy of those who claim to be the successors of St Peter, and (2) in the meddling fussiness which leads laymen, or clergy, to interfere in matters which properly belong to the office of a Bishop, or to the jurisdiction of an authorized tribunal.
Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
16. Yet if any man suffer as a Christian] The occurrence of a name which has played so prominent a part in the history of mankind requires a few words of notice. It did not originate with the followers of Christ themselves. They spoke of themselves as the "brethren" (Acts 14:2; Acts 15:1; Acts 15:3; Acts 15:22, &c.), as "the saints," i.e. the holy or consecrated people (Matthew 27:52; Acts 9:13; Acts 9:32; Romans 1:7; 1 Corinthians 6:1; Ephesians 1:1, &c.), as "those of the way," i.e. those who took their own way, the way which they believed would lead them to eternal life (Acts 9:2; Acts 19:9; Acts 24:22). By their Jewish opponents they were commonly stigmatized as "the Nazarenes" (Acts 24:5), the followers of Jesus of Nazareth, the city out of which no good thing could come (John 1:46). The new name was given first at Antioch (Acts 11:26), shortly after the admission there, on a wider scale than elsewhere, of Gentile converts. Its Latin form, analogous to that of Pompeiani, Mariani, for the followers of Pompeius or Marius, indicated that the new society was attracting the attention of official persons and others at Antioch. The word naturally found acceptance. It expressed a fact, it was not offensive, and it might be used by those who, like Agrippa, though they were not believers themselves, wished to speak respectfully of those who were (Acts 26:28). Soon it came to be claimed by those believers. The question, Are you a Christian? became the crucial test of their faith. By disowning it, as in the case of the mildly repressive measures taken in these very regions by Pliny in the reign of Trajan, they might purchase safety (Pliny, Epp. x. 96). The words now before us probably did much to stamp it on the history of the Church. Men dared not disown it. They came to exult in it. Somewhat later on they came to find in it, with a pardonable play upon words, a new significance. The term Christiani (= followers of Christ) was commonly pronounced Chrestiani, and that, they urged, shewed that they were followers of Chrestus, i.e. of the good and gentle one. Their very name, they urged, through their Apologist, Tertullian (Apol. i. 3), was a witness to the falsehood of the charges brought against them.
on this behalf] Better, perhaps, in this point, or this particular. Many of the best MSS. give, however, in this name, i.e. either the name of Christ, for whom they suffered, or that of Christian, which was the occasion of their suffering.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
17. For the time is come that judgment must begin] Literally, It is the season of the beginning of the judgment. The words of the Apostle stand in close connexion with his belief that he was living in the last age of the world, that "the end of all things was at hand." (See note on 1 Peter 4:7.) He saw in the persecutions and sufferings that fell on the Church, beginning "from the house of God," the opening of that judgment. It was not necessarily a work of condemnation. Those on whom it fell might be judged in order that they might not be condemned (comp. 1 Corinthians 11:32). But it was a time which, like the final judgment, was one of separation. It was trying the reality of the faith of those who professed to believe in Christ, and dividing the true disciples from the hypocrites and half-hearted. The "house of God" is His family, His Ecclesia, as in 1 Timothy 3:15, and the "spiritual house" of chap. 1 Peter 2:5.
what shall the end be of them that obey not] The à fortiori argument reminds us in some measure of that of St Paul, "If God spared not the natural branches, take heed lest He also spare not thee" (Romans 11:21). There, however, the contrast lay between Israel after the flesh that was rejected for its unfaithfulness and the new Israel after the spirit if it too should prove unfaithful. Here it lies between the true Israel of God and the outlying heathen world. With a question which is more awful than any assertion, he asks, as to those that obey not, What shall be their end? The thought was natural enough to have been quite spontaneous, but it may also have been the echo of like thoughts that had passed through the minds of the older prophets. "I begin to bring evil upon the city which is called by my Name, and shall ye"—the nations of the heathen—"be utterly unpunished?" Jeremiah 25:29. Comp. also Jeremiah 49:12; Ezekiel 9:6.
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
18. And if the righteous scarcely be saved] Once more we have a passage from the Old Testament (Proverbs 11:31) without any formula of quotation. In this instance the Apostle quotes from the LXX. version, though it is hardly more than an inaccurate paraphrase of the Hebrew, which runs "the righteous shall be requited" (the word may mean "punished") "upon earth, much more the ungodly and the sinner." St Peter, following the LXX., omits the words "upon earth," which limit the application of the proverb to temporal chastisements; but it is obvious, as he is speaking primarily of the fiery trial of persecution, that he includes these as well as the issue of the final judgment. A time of "great tribulation," such as Christ had foretold, was coming on the earth, in which, but for the elect's sake, "no flesh should be saved" (Matthew 24:22). The "un-godly" and the "sinner" correspond to "those that obey not" in the previous verse, the former pointing to sins against God, the latter to sins against man.
Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
19. Wherefore let them that suffer according to the will of God] In the acceptance of sufferings as being according to the will of God, much more is meant than the mere submission to an inevitable destiny. If we really think of pain and persecution as working out God's will, permitted and controlled by Him, we know that that Will is righteous and loving; planning nothing less than our completeness in holiness (1 Thessalonians 4:3), the Will of which we daily pray that it may be done on earth as it is in heaven. The Greek word for "Creator" is not found elsewhere in the New Testament, but is found in the LXX. of Jdt 9:12, 2Ma 1:24. Stress is laid on the attribute, or act, of creation as the ground of confidence. He who made the soul is also He who hateth nothing that He hath made. Here, also, we can scarcely doubt the example of the Great Sufferer was present to the Apostle's mind, and his words were therefore echoes of those spoken on the Cross, "Father, into thy hands I commend my spirit" (Luke 23:46).
The Cambridge Bible for Schools and Colleges

redpajama_set_name: RedPajamaCommonCrawl


S pring is here! That means it's time to take the net off the goldfish pond, add the Pond Perfect, and begin checking pumps and filters. We've put together a list of blogs on Spring Outdoor Pond Maintenance for you. As always, J&M Aquatics and Pet Center stocks a wide variety of products for your outdoor pond including goldfish for those ponds. Our staff is well-educated on outdoor pond maintenance and can help you find whatever you need to keep your pond looking great!
This post by Aquascape provides basic steps for Spring Outdoor Pond Maintenance and Cleaning.
Take a good look at your pond and ask yourself, "Does my water feature need a full clean-out this season, or does it just need to be tidied up a little?" To help you decide, it's worth knowing what to look for. First, if there is a layer of "crud" at the bottom of the pond and the water is dark in color, it would be a good idea to do a full clean-out. Read more.
Here is a step-by-step approach on how to perform a spring clean-out. We recommend performing a spring clean-out once a year. A spring clean-out is designed to give your pond a fresh start which will translate into clearer water and happy fish.
If leaves and debris are minimal from the fall & winter, a quick vacuum and a 20% water change may be enough to get your pond ready for the spring. Be sure to check your equipment and add proper doses of beneficial bacteria. Read more.
Springtime. Ahh, I just can't wait to hear the soothing sounds of my waterfall and watch my beautiful koi as they come back to the surface to greet me! Here are a few helpful tips to ensure that you have a successful springtime start-up for your pond. Read more.


The Dauville Collection is a unique combination of glamour and subtlety. The exterior is a creamy textured bisque finish which contrasts with the shiny gold or platinum interior. The purposefully irregular metallic glazing reflects the artisan influence of these hostess items. Now introducing our new dinnerware shapes to compliment the accessories pieces we already love.


text:
Jorge Orosmán Da Silva Echeverrito (Montevideo, 11 de diciembre de 1961) es un exfutbolista y entrenador uruguayo, conocido como El Polilla. Jugó de delantero. Es hermano del también exfutbolista Rubén da Silva.

Trayectoria
Comenzó su carrera en el Centro Atlético Fénix, donde ingresó con 14 años. Posteriormente pasó por Danubio antes de fichar en 1980 por Defensor, donde debutó y empezó a destacar como goleador.

Llegó a la liga española en el mercado de invierno de la temporada 1982-83, cuando Defensor lo transfirió al Real Valladolid. Su primera temporada en España se saldó con 5 goles anotados en los 16 partidos que disputó. Su paso a Europa fue logrado por intermediación de su representante, el empresario uruguayo Francisco "Paco" Casal.

El Valladolid renovó el acuerdo de cesión y da Silva explotó como goleador durante la temporada 1983-84. Marcó 17 goles y fue, con el madridista Juanito, el Pichichi de la Liga española. Además, conquistó la Copa de la Liga de 1984, primer título de la historia del club vallisoletano.

Al término de la temporada 1984-85, Defensor, que aún era propietario de los derechos del jugador, decidió traspasarlo al Atlético de Madrid. En el club rojiblanco militó dos temporadas bajo la dirección técnica de Luis Aragonés.

En 1987 regresó a Sudamérica. Jugó en River Plate de Argentina, formando delantera con Claudio Caniggia, Antonio Alzamendi y Juan Gilberto Funes. Debido a una deuda que mantenía el club argentino con él, Polilla se negó a jugar hasta que ésta se cancelara y entrenó sin equipo en Montevideo, hasta que en septiembre de 1989 el empresario Carlos Quieto le ofreció la oportunidad de ir a Colombia, a jugar en el América, aunque el jugador estuvo pocos meses antes en Chile, para reforzar a Palestino donde logró los campeonatos nacionales de 1990 y 1992, conquistando 20 goles en este último, y el Botín de Bronce en la temporada 1991 con 19 goles. En total, jugó 172 partidos con el equipo rojo, convirtiendo 65 goles. Después jugó en Millonarios para volver a Defensor Sporting, donde se retiró en 1997.

Como entrenador
Tras retirarse, fue entrenador de los seleccionados juveniles de Uruguay (entrenó a la sub-20 en el Sudamericano de esa categoría disputado en 2003 en Uruguay). Posteriormente dirigió con éxito a Defensor Sporting, ganando el Campeonato Uruguayo en el año 2008, el subcampeonato en el 2009 y logrando con "el violeta" buenas participaciones en las competiciones internacionales, en uno de los ciclos más exitosos de esa institución.

Pasó luego un año como técnico del Al-Nassr, hasta mayo de 2010. En diciembre de ese año fue confirmado como nuevo entrenador de Godoy Cruz, reemplazando a Omar Asad. Tras clasificar al equipo de Mendoza a la Copa Libertadores 2011 y disputar la misma, decidió renunciar a causa de una relación desgastada con la dirigencia. A fines del año 2011 firmó un contrato por 1 año con Banfield también de Argentina, pero renunció luego de dirigir solamente tres partidos, regresando inmediatamente a Uruguay para firmar con Peñarol.

Peñarol Primera Etapa (2012-2013)

Llegó a Peñarol en marzo de 2012 para dirigir el torneo Clausura del Campeonato Uruguayo 2011-12. Allí terminaría cuarto y en la Tabla Anual segundo.

En la Copa Libertadores 2012 quedaría eliminado en la Fase de Grupos, donde dirigió los últimos 4 partidos. En la Copa Libertadores 2013 nuevamente no superó la zona de Grupos tras ser tercero.

El 4 de junio de 2013 ganó el Campeonato Uruguayo 2012-13 con Peñarol al derrotar a su antiguo equipo Defensor Sporting por 3-1 en la final. Para llegar a la definición primero se quedó con el Torneo Apertura 2012 y luego también con la Tabla Anual. El 19 de junio de 2013, da Silva fue designado para entrenar al Baniyas SC en la Liga Árabe del Golfo.

Peñarol Segunda Etapa (2016)
Retornó en enero de 2016, para dirigir el Clausura 2016, donde culminó segundo, además fue campeón de la Tabla Anual. El 12 de junio de 2016 en su regreso a Peñarol obtuvo el Campeonato Uruguayo 2015-16 al vencer a Plaza Colonia 3 a 1 en la semifinal del certamen en alargue, de esta manera logra el título en este partido por tener la ventaja deportiva en la definición al haber ganado la tabla acumulada de la temporada, lo cual hizo de que no se necesitara llegar a la instancia siguiente, que eran las finales al mejor de 2 juegos por puntos. En materia internacional, en la Copa Libertadores 2016 no superó la Fase de Grupos y en la Copa Sudamericana 2016 no pasó la Primera Fase frente a Sportivo Luqueño de Paraguay, culminando su segunda etapa en Peñarol el 9 de octubre de 2016, con 31 partidos jugados, de ellos 11 ganados, 10 empatados, y 10 perdidos.

América de Cali (2017)
El 4 de septiembre es confirmado como nuevo entrenador del América de Cali sustituyendo en el cargo a Hernan Torres por malos resultados y con la urgencia de no descender a la B de Colombia. Cosa que logra espectacularmente, luchando ahora por entrar a la Copa Sudamericana 2018. En cuartos de final derrotó al Junior de Barranquilla (gran favorito para ganar la Liga) en la tanda de penaltis tras empatar 0-0 en Cali y 2-2 en Barranquilla. Enfrentó a Millonarios en la semifinal, perdiendo el primer partido de local 2-1 y el de vuelta empatando 0-0, terminando así, su participación en la liga con excelentes números finales.

América de Cali (2018)
Inició la temporada 2018 con el América de Cali obteniendo un plantel de jugadores bastante reconocidos como Pablo Armero y Carmelo Valencia con el cual lograron llegar a la final del Torneo Fox Sports 2018 un torneo amistoso de pretemporada disputado en la ciudad de Bogotá, torneo en el cual fueron derrotados contra Santa fe (3-1) quedando subcampeones. Inició la temporada en la liga águila venciendo a Leones, pero más adelante iniciaría una ola de derrotas en donde llegó a perder hasta 6 partidos, quedando eliminado en la primera ronda de la copa sudamericana 2018 y en una baja posición en la Liga. "El polilla" presentó su renuncia el 24 de marzo de 2018 debido a la presión de los jugadores "la cual se revelaron en sus planteamientos de juego" y de los medios de comunicación.

Selección nacional
Debutó en partido oficial con la  el 20 de febrero de 1982 en un partido jugado en Calcuta contra . Disputó un total de 26 partidos internacionales, anotando 6 goles. Participó en el Mundial de México 86 y en la Copa América 1993.

Selección Uruguaya Sub 20
Da Silva participó de la Copa Mundial de Fútbol Juvenil de 1981 jugado en Australia en donde disputó 4 partidos y anotando 2 goles

Participaciones en Copas del Mundo

Participaciones en Copa América

Clubes

Como jugador

Como entrenador

Estadísticas como jugador

Palmarés como jugador

Campeonatos nacionales

Campeonatos internacionales

Distinciones individuales

Palmarés como entrenador

Campeonatos nacionales

Torneos nacionales

Referencias

Enlaces externos
 Revista del América, edición digital
 Ficha en footballdatabase.eu

Nacidos en Montevideo
Futbolistas de Uruguay
Futbolistas de Uruguay en la Copa Mundial de 1986
Futbolistas de la selección de fútbol de Uruguay en los años 1990
Futbolistas de Uruguay en la Copa América 1993
Futbolistas del Defensor Sporting Club
Futbolistas del Real Valladolid Club de Fútbol en los años 1980
Futbolistas del Club Atlético de Madrid en los años 1980
Futbolistas del Club Atlético River Plate en los años 1980
Futbolistas del Club Deportivo Palestino en los años 1980
Futbolistas del Club Deportivo Palestino en los años 1990
Futbolistas del América de Cali
Futbolistas de Millonarios Fútbol Club en los años 1990
Entrenadores de fútbol de Uruguay
Entrenadores del Defensor Sporting
Entrenadores del Club Atlético Peñarol
Entrenadores del Club Deportivo Godoy Cruz Antonio Tomba
Entrenadores del Al-Nassr Football Club
Entrenadores del Club Atlético Banfield
Entrenadores del América de Cali
Entrenadores de la selección de fútbol de Uruguay
Hermanos futbolistas
Ganadores del Trofeo Pichichi

redpajama_set_name: RedPajamaWikipedia


text:
Ikiru (To Live): Kurosawa's Seminal Film
Akira Kurosawa's landmark film was shot in 1952, but it was shown in the West several years later. In 1954, this humanist film won a special prize at the then nascent Berlin Film Fest.
Loosely based on (or rather inspired by) by Tolstoy's 1886 novella The Death of Ivan Ilyich, the tale concerns a bureaucrat struggling with a terminal illness, trying to find new meaning and joy in his otherwise mundane existence.
The hero is Kanji Watanabe (played by the great actor Takashi Shimura), a middle-aged man who has worked in the same monotonous bureaucratic position for decades. A widower, Kanji lives with his son and daughter-in-law, who care more about materialistic benefits (his pension and their inheritance) than his welfare.
Early on, Kanji finds out that he suffers from stomach cancer and has only six months to live. In his attempt to deal with his impending death, he plans to tell his son but changes his mind when he realizes that the latter doesn't care.
He then tries to find escape in the pleasures of Tokyo's nightlife, guided by an eccentric novelist whom he just met. In a nightclub, Kanji requests a song from the piano player, and sings "Gondola no Uta" with such feelings that it affects the other people there.
Turning point occurs when Kanji meets a young subordinate, Toyo, who needs his signature on her resignation. Attracted to her joyous love of life, he spends time with her. Toyo eventually becomes suspicious of his intent and grows weary of him.
Revealing his true condition, he inquires into the secret to her love of life. She claims she has found happiness in her new job making toys–it makes her feel like she is playing with all of Japan's children.
Inspired by Toyo to find a new meaningful purpose in his own life, he realizes it is not too late for him to change. He thereuon devotes all of his time and energy to one worthy goal. Through persistent efforts, he overcomes red-tape bureaucracy, turning a shabby cesspool into a children's playground.
The film's last reel takes place during Watanabe's wake, as his former co-workers try to figure out what had caused such dramatic change in his behavior; they are puzzled by his transformation from listless bureaucrat to passionate man and advocate of social change.
Through flashbacks, the drunken coworkers reconstruct episodes from Kanji's last few months. They realize that he must have known about his terminal cancer, though his son continues to deny it, again indicating his lack of sensitivity to his father's condition.
They vow to live their lives with the same dedication and passion as he did, but back at work, they lack the courage of their newfound conviction.
In the film's last scenes, he sits on the swing at the park he had built, and then gazes over the playground. Finally at peace with himself, he begins singing "Gondola no Uta."
· Takashi Shimura as Kanji Watanabe
· Shinichi Himori as Kimura
· Haruo Tanaka as Sakai
· Minoru Chiaki as Noguchi
· Bokuzen Hidari as Ohara
· Miki Odagiri as Toyo Odagiri, employee
· Kamatari Fujiwara as Sub-Section Chief Ōno
· Nobuo Nakamura as Deputy Mayor
· Yūnosuke Itō as Novelist


HONOLULU – Earlier today Attorney General Doug Chin joined Governor David Ige, Director of Health Dr. Virginia Pressler, representatives from the Department of Human Services, the Department of Public Safety, and stakeholders from across the state to kick off a statewide collaborative effort to address opioid abuse and deaths in Hawaii.
Following today's meetings, Attorney General Doug Chin issued the following statement: "During my time as Attorney General one issue that has united my colleagues nationwide – regardless of party affiliation – has been the fight against opioid abuse. It is discussed passionately at every meeting of attorneys general I attend.
I am grateful to Governor Ige for his vision in bringing multiple state departments together to address this issue holistically. And I am heartened by the Department of Health's success in winning millions of dollars in federal grants over the course of the last year to directly address this issue.


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Toss radishes and carrots with olive oil.
Spread vegetables out in a single layer on a baking sheet.
Cook for about 20 minutes or until fork tender.
While vegetables are roasting, make the lemon butter dill sauce.
Melt butter in a small pot or in the microwave.
Stir in lemon juice and dill.


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text:
Rodrigo Duterte and the Specter of Dictatorship in the Philippines
October 11, 2018 by A Public Affair
Since Rodrigo Duterte took office as president of the Philippines in June 2016, there has been a surge in extrajudicial killings for drug-related allegations. Duterte's controversial "war on drugs" now has a death toll of at least 20,000 Filipino citizens. Over the course of the hour, Allen discusses the current political situation in the Philippines […]
A Public Affair Allen Ruff, authoritarianism, dictatorship, Edwin Batongbacal, Philippines, Rodrigo Duterte, war on drugs
Wisc.Microfinance Funding Sustainable Businesses In Haiti & Phili...
April 23, 2018 by 8 O'Clock Buzz
Seven years ago, UW Madison grad student Gergens Polynice departed his Port Au Prince home to return to Madison just hours before a 7.0-magnitude earthquake rocked the Island of Haiti. Polynice's family survived, but Polynice noticed that traditional relief agencies, like the Red Cross, were focused on immediate disaster aid. No one at the time […]
8 O'Clock Buzz Brian Standiong, Gergens Polynice, Haiti, Jane McCurry, microfinance, Philippines
Wisconsin Microfinance: Focus on Making Loans
Local non-profit organization Wisconsin Microfinance provides small start up loans to entrepreneurs in countries like Haiti and the Philippines. 8 O'Clock Buzz host Brian Standing visits with co-directors Meg DiPoto and Tracy Harvey about the impact these loans are having.
8 O'Clock Buzz Brian Standing, Haiti, Meg DiPoto, microfinance, Philippines, Tracy Harvey, Wisconsin Microfinance
Philippine Lawmakers Vote to Reinstate Death Penalty
March 6, 2017 by World View
Reinstatement of the death penalty in the Philippines moved closer on Wednesday as the Philippine House of Representatives approved a president-backed bill on the second reading. In a voice vote, the opponents were drowned out by those advocating for the measure, and efforts by opposition leaders to move to a nominal vote were quelched with […]
World View death penalty, Duterte, Philippines
November 4, 2016 by Mel & Floyd
This Week On Mel & Floyd: The Quicken Loans Super Moon, Patrick The Old Wombat and his 32,000 Facebook Followers, Cubbies WIN! plus more signs, omens, auspices and harbingers of our END TIMES Calendar moving right on schedule!
Mel & Floyd Chicago Cubs, End Times, flo, mel & floyd, Philippines, Scott Walker's Ham Sandwich, Super Moon, Wort Talk


Weight-loss is a subject gone over by greater than 90% of individuals on the planet, individuals searching for quick and also efficient methods to reduce weight. Several searches for the best fat burning facility to have the supreme fat burning control.
One of the most typical approach individuals utilize is diet regimen tablets, however, there has actually been talking that diet regimen tablets do not actually function, they function if you are taking them and also as soon as you quit the extra pounds return. This occurs when one just recognizes on diet plan tablets to achieve their objective. I wish to aid you to comprehend the advantages of making use of a great diet plan tablet and also provide you a method to deflect the extra pounds.
First of all just what excels in weight management?
Great fat burning is the loss of body mass in an initiative to boost as soon as health and fitness, look and also wellness.
This is the major reasons individuals look for means to slim down. There are many items available that deal quickly weight-loss, the inquiry is do they truly function like they claim? Yes, some do the issue with most individuals is that they do not consider the reasons that they have the added weight that they are aiming to eliminate. The very first step in weight management is to enlighten on your own regarding on your own, recognize your body and also your mind. These are a couple of points for you to think of previously you begin your weight management trip.
1. What does it cost? weight do you have to lose?
2. Why do you should lose that quantity of weight?
3. Have you aimed to lose weight prior to?
5. Do you desire a fast repair or a lifelong repair?
6. Do you consume healthier meals?
7. Do you work out or do any type of exercises?
These concerns create the structure for you reaching your fat burning objective, allow me to describe.
1. Recognizing what does it cost? the weight you have to lose and also why you have to lose it provides you an objective.
2. If you have actually attempted shedding the weight prior to and also it never ever function after that there may be some point you losing out.
3. The fast repair or life lengthy repair is the dedication you want to take into shedding the undesirable weight.
4. The healthy and balanced consuming and also workout, well if you consume well-balanced meals as well as workout each day as well as you still do not lose weight after that it may be a clinical problem.
When it involves utilizing diet plan tablets for slimming down you should intend a program as well as a lifestyle adjustment in order to help you complete your objectives. Your preferred weight reduction objective needs to stay continuously in your mind. Make an excellent weight management begin, shed the weight as well as regulate your body. Diet plan tablets aid you loss the undesirable weight swiftly and also the preparation procedure assists you to deflect the weight shed when you quit taking the diet regimen tablets. No one intends to take tablets for the remainder of their life. Weight reduction boils down to decreasing added calories from food and also drinks as well as boosting calories melted via exercise. The secret is to dedicate to a healthy and balanced diet plan (boost vegetables and fruit consumption) and also an excellent day-to-day workout strategy. Preparation your day-to-day dishes as well as exercise are the very best methods to maintain your calories in control and also prior to you recognize, it will certainly be a lifestyle as well as you will not have to prepare every dish as well as task it will certainly be a typical component of your day similar to reviewing a publication or enjoying tv.
For those that have a craving for sweets, there are a wide variety of diet programs treats complete of taste for you to attempt yet keep in mind although they are for dieters you still should regulate on your own so do not overdo it. You could suit a determined treat right into your day-to-day dish strategy.
Always remember the major resource: The crucial to effective weight-loss is a dedication to earning irreversible modifications in your diet plan as well as workout behaviors. The experience of reaching your objectives is invaluable as well as interesting. Appreciate you're your program and also remember your objective.


text:
It is with a heavy heart that I announce that Messenger Reviver 2 has come to an end.
On May 18th, 2017 Microsoft shut down the last Messenger server, preventing Windows Live Messenger from being revived any further.
MSN Messenger first came online July 22, 1999 making public access to the servers available for a total of 17 years, 9 months and 27 days. In the 2000s, Messenger dominated the instant messaging world, being used for text, voice, video, remote assistance, game invitations, and enjoyed both for business and personal use. Massive communities and long-lasting relationships were formed around all around the world on Messenger-related websites and tools like mess.be and Messenger Plus! Even today, despite hundreds of new messaging applications, still no client has yet to match the features and customization options of Windows Live Messenger.
Messenger MVPs – Jonathan and Kurt Robaer at Microsoft, 2007
I originally got involved with the Messenger community back in 2001 as part of the Windows XP beta "Associate Experts" program, and quickly became a Microsoft MVP for Messenger, a position I held for over 10 years. After Messenger officially "shut down", I released Reviver to continue making Messenger connect to the Microsoft servers, and that has continued for over four years, with 98 versions of changes and fixes. The original versions of Reviver only required a small adjustment to Messenger itself, but later on DNS servers, proxy servers and even modifications to Windows itself were needed to keep Messenger working. I also expanded into versions on OS X/MacOS for Messenger:Mac and Adium, as well as aMSN. It's been quite a ride!
Previously, I have not taken donations for my work but as this is the end of the Messenger Reviver 2 chapter, I feel comfortable now putting out my PayPal tip jar for any who feels Reviver has been useful to them over the years.
Back in 2015 when it first appeared that the Messenger servers might not be available for much longer, I recorded a video of myself going through all the available versions of Messenger discussing and comparing the various features as well as telling some stories about the software. I present it to you below or you can watch it on YouTube:
Although you can no longer use Messenger with the public Microsoft servers, you can continue using the older versions of Messenger on a new private server called Escargot. You can find contacts to add on this forum topic.
This blog, forum and chat will continue operating, so please stay subscribed for news and discussion on Escargot and other Messenger related topics.
You have a several options to continue to communicate to your contacts on what was formerly known as the .NET Messenger network. Of course, you can use Skype, but also Miranda-NG, Pidgin with EionRobb's, SkypeWeb plugin, or SkypeWeb with other libpurple-compatible clients like Bitlbee. You can also use the web-versions of Skype at https://web.skype.com or on https://outlook.com.
A final version of Messenger Reviver 2 is now available that you can download as a memento which retains all the original features you can explore or even just open it up to play around with the Easter eggs.
If you have looked at the Reviver About screen previously, you would have seen many important people who made Reviver possible when it was first released. For the final release, I've also added the people who have been vital over the years I have been supporting and working on Reviver, and I would like to thank them here too: Emil, John, Tasos, Dean, Petri, Jeff, Mariano, Esteban, Peri, Alexis, dx, Jacko, Javier, and Raul, thank you for your friendship, endless discussions about Messenger, many late nights and supporting me and my projects.
Jonathan and Patchou in 2006
Additionally, I would like to thank Patchou for creating Messenger Plus! Plus! was the cornerstone of the Messenger community for many years, indispensable for adding missing vital Messenger features and responsible for many relationships and careers for so many people. Furthermore, I'd like to thank wtbw for always being available for reverse engineering assistance and pointers.
Thanks to Valtron for building the new private Messenger server and giving Messenger continued life.
Finally, a special thanks to all of you who have been users of Messenger Reviver 2 for so long. You have made this journey a great and memorable part of my life and I greatly appreciate all the kind words and support over the years. Please stay in touch! You can reach me on the new Escargot server by adding the user trekie@jonathankay.com, on Skype by adding trekie, my website, the forum, or here on this blog.
I think it's appropriate to end with my favourite wink, the UFO, which can be both a hello and a goodbye.
Hello there, MSN butterfly!
Posted in Messenger, MSN Messenger, News, Personal, Skype
At approximately 15:45 UTC, the Messenger bn2 servers have stopped responding. Investigations are still underway but you will be unable to connect.
You will receive the following possible error codes: 80072efd, 81000306 and 80072efd 81000301.
If you are still signed in, do not sign out or you will not be able to sign in again at the moment.
EDIT: Scanning through IP ranges hasn't found a suitable replacement, Butterfly Messenger and the Windows 8.0 client do not appear to be working either. Skype is still working.
EDIT 2: Also of note, if Messenger cannot be restored, all focus will shift towards the Escargot server and continuing its development. Visit the forum for discussion and contacts to add.
EDIT 3: After more scanning and hoping, there's no sign of the public Messenger server. Unfortunately this means, Messenger Reviver 2 support will have to end. If you haven't already done so, please read my final Reviver 2 post as I've tried my best to pay tribute to a great messaging client and service.
Posted in Messenger, News


text:
Delgado forms labor affairs and legislation review committee
By John McPhaul
jpmcphaul@gmail.com
Popular Democratic Party (PDP) candidate for governor Carlos "Charlie" Delgado Altieri on Sunday announced the creation of the Committee on Labor Affairs and Legislation Review, which will be in charge of transforming the laws that affect workers in the public and private sectors if Delgado is elected in November.
"This committee will hold meetings with the labor sector, organizations and associations of public and private managerial employees," Delgado said during a press conference at the offices of the Independent Union of Industrial Development Employees in Hato Rey. "Its task will be to work on proposals to review, repeal, replace and amend labor laws that have shown that they do not benefit in the creation of jobs and violate the rights of workers. In addition, it will collaborate in the drafting of public policy with respect to our pensioners and any other sector that provides benefits to the communities."
Delgado said the committee will also interact with business organizations in search of consensus in the drafting of the necessary bills to be filed at the start of the upcoming four-year term.
The PDP gubernatorial candidate announced that the committee will be made up of Frank Zorrilla, Ruy Delgado Zayas and union leaders Javier López López, Pedro Irene Maymí and Luisa Acevedo Zambrano.
Delgado said that if elected governor he will eliminate the so-called labor reform approved by the current New Progressive Party administration.
"I am going to reverse these extreme measures against the working class to adequately, efficiently and urgently provide the necessary funds for working people," the candidate said. "The Second Transformation of Puerto Rico will be guided by social justice. Today unemployment has skyrocketed and the labor participation rate has dropped significantly. The misnamed 'labor reform' that this administration established in 2017 generated a decline in job creation and left the working class condemned to terrible working conditions, capriciously eliminating labor rights and harming the quality of life of thousands of workers and job applicants. A job, a well-paid job with benefits, is the best way to attack the country's social problems."
As part of his plan for improving working conditions and creating well paying jobs, Delgado said he will implement integrated strategies for the economic development of the island such as transforming the educational system to focus on entrepreneurship and trade; to implement an aggressive plan to attract manufacturing that has been, he said, attacked by the current administration, and create the Puerto Rico Economic Development Council, which will be in charge of implementing an economic development plan for the years 2021-2030, among other measures.
During the press conference, Delgado also announced the appointment of Rep. Carlos Bianchi as the new secretary general of the PDP.
"I appreciate the availability of Carlos Bianchi to undertake this task as general secretary of our community," Delgado said. "I know about your commitment to our causes of social justice on which our party was founded. We will work together for the well being of Puerto Rico."
PR's debt adjustment plan confirmed after 5 years of bankruptcy
PDP bill would hike base salary of workers whose income comes mainly from tips
Four candidates in contention for UPR presidency


Thank you so much, Brother Kenneth and Sister Gloria Copeland, for your teachings in your monthly magazines. I received Jesus Christ as my personal savior through your Believer's Voice of Victory magazine four years back, and one year later I became a Partner. When I began to receive your magazines on my own, I came across a testimony about a certain family being saved through someone who had been standing on the Word of God, according to Acts 16:31. I took my stand since it was my desire for my family to be saved. Last week I phoned them. Praise God they told me they are now saved and the hand of God is moving mightily. Thank You, God, and thank you, KCM and staff.


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text:
Q: Skip iteration of array_map function if IF statement True Is there a way to break or continue an iteration of the built-in method array_map() as you would in a normal for loop?
For example:
array_map(function (String s) {
    if (condition is met){
        continue;
    }
    return stuff;
}, $array_to_map);

A: $results = array_map(function (String s) {
    if (condition is met){
        //do stuff
    } else {
        return false;
    }
    return stuff;
}, $array_to_map);

$results will then contain a array with the orignal number of elements in it as the $array_to_map, only with array elements set to false when the condition failed
then do.
$array_with_elements_remove = array_filter($results, function($e){
    return $e; //when this value is false the element is removed.
});

A: No. array_map returns an array the same length as the original so you can't skip an item. i.e. Something needs to be returned on each iteration.
You could use array_filter to remove certain items.

A: You can emulate continue by simply returning the original value.
array_map(function($var){
  if(condition)
    return $var; //continue
  return $transformedValue;
}, $arr);

However there would be no way to actually break (except disgusting things like using a StopIteration exception class)

A: You can try sth like this:
$newArrayWithIds = [];

array_map(function (int $id) use ($newArrayWithIds): void {
   if($id === 0) {
     return;
   }
   $newArrayWithIds[] = $id;
}, $yourArrayWithIds);


text:
After Smithfield lost millions in lawsuits, N.C. changed a law; was it constitutional?
Will Doran The News & Observer (Raleigh, N.C.) (TNS)
After North Carolina's pork industry began facing — and then losing — high-dollar lawsuits related to pollution and foul odors, state lawmakers passed new legal protections for the companies.
But on Wednesday, several environmental and social-justice groups filed a lawsuit over those new legal changes, seeking to have them overturned.
"These laws not only violate the state constitution, but also have disparate impacts on low-wealth and non-white North Carolinians, who disproportionally live where North Carolina has permitted industrial hog facilities to develop and operate," the lawsuit says.
Specifically, the lawsuit is asking the state courts to overturn the 2017 farm bill and part of the 2018 farm bill. They added new legal protections for the agricultural industry by restricting the ability of people who live near farms to sue over pollution, odor and other problems using "nuisance" laws.
Advocates for farmers supported those bills when they passed and say they are not only legitimate but are still very much needed.
Jake Parker, the top lawyer for the N.C. Farm Bureau, said Wednesday that it's not just hog farmers who benefit from the 2017 and 2018 changes targeting nuisance lawsuits. He said that without the new protections, nuisance laws could hypothetically be used to sue farmers for using pesticides, kicking up dust while moving equipment, or other activities "that farmers do every day."
"For us the issue wasn't about one particular subset of that community," he said, referring to the hog farm lawsuits that made national headlines. "It was about all of North Carolina's agricultural industry being protected from these lawsuits."
Wednesday's lawsuit, however, isn't the first challenge to the laws. Democratic Gov. Roy Cooper vetoed both bills when the legislature passed them in 2017 and 2018, but Republican lawmakers had enough votes to override his vetoes both years.
Cooper said protecting the pork industry from nuisance lawsuits would not only harm neighbors of the farms but could also have unintended consequences in other parts of the state. Both times he announced the vetoes, he pointed to how, when he was attorney general, North Carolina used nuisance laws to stop the Tennessee Valley Authority from polluting western North Carolina.
"Special protection for one industry opens the door to weakening our nuisance laws in other areas," Cooper wrote in 2017 when he vetoed that year's farm bill. In 2018 he wrote that "giving one industry special treatment at the expense of its neighbors is unfair."
The lawsuit against the bills filed Wednesday says the two laws were passed "in direct response" to lawsuits filed by people who lived near farms under contract with Murphy Brown, which is owned by Smithfield Foods, which in turn is owned by a Chinese company called WH Group.
The first wave of lawsuits ended with Eastern North Carolina residents winning millions of dollars from the companies.
"Each jury found that the odor, pollution, and other adverse impacts from Smithfield's swine operations caused unreasonable and substantial interference with the plaintiffs' use and enjoyment of their property," Wednesday's lawsuit says.
The News & Observer has previously reported there are more than 500 people involved in 26 separate lawsuits against Smithfield and Murphy Brown. Most of the cases have not yet gone to trial.
The first four trials resulted in juries awarding half a billion dollars to the neighbors, the N&O has reported, although judges significantly reduced those damages, to about $100 million, because of rules capping how much money companies can be forced to pay in punitive damages.
A Smithfield spokesperson declined to comment on the new lawsuit. Smithfield is not a defendant in the lawsuit, which only names legislative leaders.
Lawmakers respond
Republican Reps. Jimmy Dixon of Duplin County, John Bell of Wayne County and Tim Moore of Cleveland County, the House speaker, issued a statement saying agriculture is the biggest industry in North Carolina and needs to be protected.
"We will continue to fight for hardworking North Carolina farm families and their communities by opposing any coordinated legal assault that seeks to profit off their livelihoods and potentially shut down their farms," the statement says. "There is no right more fundamental than the right to feed our families."
Robert Brown, a spokesman for the NC Pork Council, said in an email that the lawsuit "is another effort by fringe groups" and lacks merit.
"Our farms and farmers take seriously the obligation to feed people in a responsible way that protects our communities and supports North Carolina's rural economy," he said.
Wednesday's suit was brought by the Waterkeepers Alliance, NC Environmental Justice Network, Rural Empowerment Association for Community Help and Winyah Rivers Alliance.
They're being represented by the Julius L. Chambers Center for Civil Rights, which is a Carrboro-based nonprofit group formed by the former leaders of the Center for Civil Rights at UNC-Chapel Hill's law school.
That center used to represent clients in civil rights cases, including issues of environmental justice. But in 2017 UNC Chapel Hill terminated the jobs of the center's attorneys, and the UNC Board of Governors banned the center from getting involved in any lawsuits. So the attorneys formed this new nonprofit group, with a similar civil rights mission.
The attorneys are Elizabeth Haddix and Mark Dorosin, who is also an Orange County Commissioner.


text:
New Claire Sweeney Comedy Comes to St George's Hall
Posted: Friday 8th May 2015
Claire Sweeney takes an uproarious look at the mysteries of men, dating, finding Mr Right, and motherhood in a new comedy coming to St George's Hall, Bradford on Thursday 28 May.
Co-written by Claire Sweeney and Mandy Muden, Sex In Suburbia is the story of Penny Crowe (Lindzi Germain) the host of a late-night radio phone-in and Britain's leading Agony Aunt, who takes calls about every date from hell and the occasional one from heaven. She is more than happy to dish out relationship advice, but is she as happy to take it…? Claire Sweeney joins Penny on her show as a 'relationship expert' while Carl Patrick revels in multiple roles including footie fans, karate chopping kids and outrageous radio host, Rory Reynolds.
And as a way of keeping Sex in Suburbia 'Real' with a capital R, sassy and brave audience members will be invited to share their own personal dating stories live on stage!
Packed with revealing and raunchy storylines set to a backdrop of sensational musical anthems including I'm Every Woman, I Want to Break Free and Somebody Else's Guy, Sex In Suburbia will make you laugh, cry and dance in the aisles!
With West End and touring production credits that include Chicago, Guys and Dolls, Educating Rita and September In The Rain and television roles in Brookside, Clocking Off, Merseybeat and Candy Cabs, Claire has established herself as one of the most popular and versatile talents in the UK.
Tickets for Sex in Suburbia are available from Bradford Theatres Box Office on 01274 432000 or visit bradford-theatres.co.uk


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