WordWolf

The entire "Word-Faith" doctrine rests on bull-caca like this. You prospered? It was entirely because of you. Bad things happened? You failed, or you brought them to you. Meanwhile, " 44But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. " (Matthew 5:44-45, KJV).

"Don't touch that dial!" "What's the greatest television show in the whole wide world?" "THE RUNNING MAN!" "Who loves you, and who do you love?" "KILLIAN! "It's showtime!" I think Richard Dawson LOVED acting in that movie. He certainly seemed to be the actor who enjoyed it most.

Good point about Ezri. However, DAX was who told us that it was bad to HAVE relationships, etc. If Dax thought the rule was a bad rule, that was an odd time to leave it out. (I blame the writers. They kept coming up with sensible rules for symbionts that were good ideas on paper, but made for more boring television. For example, Ezri Dax was supposed to stay away from DS9. Did the audience want that? Heck no! They wanted Dax back- Ezri if they couldn't have Jadzia.) Actually, that's EXACTLY what happened. They fitted Terry Farrell with a smaller version of that forehead, and someone in charge HATED it. It would have made a LOT more sense to say that Jadzia Dax was a (fill-in-the-blank), from a joined species SIMILAR TO THE TRILL. Except for that one visit to their homeworld, the shows only use Trills who were joined with a symbiont. I wouldn't mind them using a few Trill who are not joined in some series or another, even if they're minor walk-on characters. Well, since we're stuck on the current one, I don't think anyone will mind too much. At the GSC, if someone dislikes your post, they will let you know in no uncertain terms. (So if they mind, we'll know very soon.) :)

twi was designed to make thinking as black-and-white as possible. The Bible- and thus twi, as the "only" organization teaching "the truth" about the Bible- contained truth....... .....which developed into "no other Christians have truth/all other Christians live in darkness" and further into "there is no truth outside the Bible, and thus, no truth outside twi." That's how we get the kind of nonsense where the extreme Kool-Aid drinkers say things like scientists getting knowledge ONLY from God or ONLY from the devil, with no possibilities for anything like experimentation, failure, modification, further experimentation, etc, which tend to dominate the lives of the major inventors like Thomas Edison and so on. We've seen posters POST THIS on this messageboard. lcm spouted this kind of nonsense- where music, art, inventions, etc are all the result of a devil who seems to be a better benefactor of society than the so-called "god" that twi'ers eventually ended up AFRAID of, appeased only by more restrictive rules than Israel ever faced.

Sure explains why Curzon Dax hung out with Sisko, then Jadzia Dax hung out with Sisko, then Ezri Dax hung out with Sisko and everyone Jadzia hung out with..... Then again, they also were specified as AVOIDING romantic relationships, considering them as a weakness of the young. Meanwhile, the first Trill we ever meet, Kareel Odan has no problem with them no matter who's carrying the Odan symbiont, (3 different hosts try to lip-mash Beverly Crusher) and the Dax symbiont has no problem with that, (Curzon died by Jamaharon, Jadzia got married....) the Kahn symbiont has no problem with that (the Kahn host married the Dax host....) etc, etc. From "A Man Alone"..... "DAX: It's time I explain that Trills don't look for romance the way humans do. In fact, we consider it quite a nuisance. BASHIR: A nuisance... ? DAX: It is a weakness of the young... and although a Trill host may have these kinds of...(beat, distasteful)... feelings occasionally, it is our wish to live on a higher plane... to try to rise above those sorts of temptations..." Anyone want me to post a counter-example, like Dax flirting in "Meridian"? The writers weren't exactly consistent in their depictions of Trills and their society. Then again, what they kept trying to say on paper ended up-predictably- to be bad television and bad for the WRITERS. (I hope I'm not spoiling anyone's fun- this is how I have fun! :) )

Hey, if you want a sponsor for a blood drive, what's more appropriate than an organization that sucks the blood from its followers?

http://www.biblestudysite.com/98.htm The Divine Names and Titles in the New Testament. This Is Appendix 98 From The Companion Bible. All names and titles used of one Person represent the different relationships which are sustained by Him. In the New Testament these are more varied, and not less important than those in the Old Testament; and Appendix 4 should be compared with this Appendix. The following exhibition of them practically embraces all that is necessary to enable the English reader to understand them, and to grasp something of the perfection with which each is used. The list of Names, etc. is given according to the common English rendering of the Authorized Version, as being more easy for reference. It does not include "Spirit" or "Holy Spirit": for which see the separate Appendix, Number 101. Reference is made, in the notes, to the following divisions and subdivisions :- 1. GOD. G OD. Greek Theos. The Greek language, being of human origin, utterly fails (and naturally so) to exhibit the wonderful precision of the Hebrew, inasmuch as the language necessarily reflects, and cannot go beyond the knowledge, or rather the lack of knowledge, of the Divine Being apart from revelation. 1. Theos corresponds, generally, with `Elohim of the Old Testament, denoting the Creator (see Appendix 4. I); but it corresponds also with El (Appendix 4. IV), and Eloah (Appendix 4. V). Sometimes it corresponds with Jehovah (who is `Elohim in Covenant relation), in which case it is printed GOD, as in the Old Testament (both Authorized Version and Revised Version). 1. Theos is used in the New Testament of the Father, as the revealed God (see John 1: 2. 1. Acts 17:24, etc.). It is used of the Son (Matthew 1: 3. 23. John 1:1; 20:28 , ect. Romans 9:5. 2Peter 1:1. 1John 5:20 ). Compare Colossians 2:9 and 2Peter 1:3,4. It is used of the Holy Spirit (Acts 5 verse 4. 3, compared with verse 4 ). It is used generically, as in John 10: 5. 34. Acts 12:22. 2Corinthians 4:4. Philippians 3:19, etc. It is used of false gods, as in Acts 7: 43, etc.; and is printed "god" as in the Old Testament. 2. Cognate with Theos, there are three other words to be noted: 1. Theotes, rendered "Deity", and used of Christ. Occurs only in Colossians 2:9, and has relation to the Godhead personally; while 2. Theiotes, rendered "Deity" also, is Deity in the abstract. Occurs only in Romans 1: 3. 20. Theios, rendered "Divine", and is used of Christ. Occurs only in 2Peter 1:3,4; and, with the Article, in Acts 17:29 where it is rendered "Godhead". Greek = that which [is] Divine. 2. I AM. Used by Christ of Himself, in John 8: 58. See note on Exodus 3:14. 3. FATHER. F ATHER. Greek Pater. Expresses relationship, the correlative of which is "son". When used of man it not only denotes parentage, but it sometimes has the wider meaning of "ancestor", "founder", or a "senior" (as in 1John 2:13,14); also the author or source of anything (John 8:44. Hebrews 12:9); and expresses a spiritual relationship, as in 1Corinthians 4:15. When used of God it denotes His relationship to His "beloved Son"; and to those ("sons") who have been begotten (not "born", see note on Matthew 1:1) into a new creation. It implies "sons", not "offspring", as in Acts 17:28,29. These were "offspring", and were existing (Greek huparcho), as such, according to nature, on the ground of creation; not "sons" as being "begotten" into a new creation. 4. ALMIGHTY. A LMIGHTY. Greek Pantokrator. This title belongs to the same God, as Creator, but expresses His relationship to all He has created, by the exercise of His power over "all the works of His hands". It occurs only in 2Corinthians 6:18. Revelation 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22. 5. POTENTATE. P OTENTATE. Greek Dunastes = a mighty Prince, or Ruler (compare English "dynasty"). Used of God, only in 1Timothy 6:15. Elsewhere used, only twice, of earthly rulers, in Luke 1:52 (generally), and of the Ethiopian eunuch in Acts 8:27. 6. LORD. This is the rendering of two Greek words: i. Kurios, and ii. Despotes; and one Aramaic, iii. Rabboni. 1. Kurios. Kurios means "owner" (and is so translated in Luke 19:33). It expresses the authority and lordship arising from and pertaining to ownership. Hence, while it is used of each Person of the Trinity, it is similarly used of the lower and human relationship of "master". Compare Luke 19:33 and see below a. 4. So much depends on the presence or absence of the Greek Article, when used of the Divine relationship, that these are carefully distinguished in the subdivisions below. For obvious reasons the four Gospels have been treated, below, apart from the other books of the New Testament. 1. In the Four Gospels. 1. Used of Jehovah (Appendix 4. II), and printed "LORD" throughout. 1. With the Article (ho Kurios). 1. In quotations from the Old Testament it occurs four 1 times: in Matthew 1:22; 2:15; 5:33; 22:44-. 2. In other connections it occurs fourteen times: once in Matthew (9: 38); once in Mark (5:19); twelve times in Luke (1:6,9,15,25,28,46; 2:15,22,-23,38; 10:2; 20:42-). 2. Without the Article (Kurios). 1. In quotations from the Old Testament it occurs twenty-nine times; eight times in Matthew (3:3; 4:7,10; 21:9,42; 22:37; 23:39; 27:10); eight times in Mark (1:3; 11:9,10; 12:11,29,29,30,36-); nine times in Luke (3:4; 4:8,12,18,19; 10:27; 13:35; 19:38; 20:37); four times in John (1:23; 12:13,38,38). 2. In other connections twenty-four times: six times in Matthew (1: 20,24; 2:13,19; 11:25; 28:2); once in Mark (13:20); seventeen times in Luke (1:11,16,17,32,38,45,48,66,68,76; 2:9,23-,24,26,39; 5:17; 10:21). 2. Used by Christ Himself. 1. With the Article (ho Kurios). 1. In direct reference: six times (Matthew 21:3; 24:42; Mark 11:3; Luke 19:31; John 13:13,14). 2. In direct reference: twice (Matthew 22:- 44; Luke 20:-42). 2. Without the Article (Kurios). 1. In direct reference: eleven times (Matthew 7:21,21,22,22; 12:8; 25:37,44; Mark 2:28; Luke 6:5,46,46). 2. In indirect reference: four times (Matthew 22: 43,45; Mark 12:37; Luke 20:44). 3. Used of Christ by others. 1. By His disciples: fifty-nine times (Matthew 8:21,25; 13:51; 14:28,30; 16:22; 17:4; 18:21; 26:22; [not one in Mark 2] Luke 1:43; 5:8; 9:54,57,59,61; 10:17,40; 11:1; 12:41; 13:23; 17:37; 19:8,34; 22:31,33,38,49; 23:42; 24:34; John 6:68; 9:36,38; 11:3,12,21,27,32,34,39; 13:6,9,25,36,37; 14:5,8,22; 20:2,13,18,20,25,28; 21:7,15,16,17,20,21). 2. By others than His disciples. 1. Rendered "Lord" eighteen times: twelve in Matthew (8:2,6,8; 9:28; 15:22,25,27-; 17:15; 20:30,31,38; 28:6); only twice in Mark 3 (7:28; 9:24); four times in Luke (2:11; 5:12; 7:6; 18:41); twice in John (6:34; 8:11). 2. Rendered "Sir" six times: John 4: 11,15,19,49; 5:7; 20:15 (Mary, addressing the supposed gardener). 3. By the Holy Spirit frequently in the narratives of the Evangelists. 4. Used of others than Christ. 1. With the Article (ho Kurios), emphasizing ownership. Occurs forty-two times: twenty-one times in Matthew (10:24,25; 15:-27; 18:25,27,31,32,34; 20:8; 21:40; 24:45,46,48,50; 25:18,19,21,21,23,23,26); twice in Mark (12:9; 13:35); sixteen times in Luke (12:36,37,-42,43,45,46,47; 14:21,23; 16:3,5,5,8; 19:33; 20:13,15); three times in John (13:16; 15:15,20). 2. Without the Article (Kurios). Generally in courtesy, emphasizing superior relationship. Occ. Nineteen times. Rendered "Lord" fourteen times (Matthew 18: 26; 25:11,11,20,22,24. Luke 13:8,25,25; 14:22; 19:16,18,20,25); "Master" twice (Matthew 6:24. Luke 16:13); "Sir" four times (Matthew 13:27; 21:30; 27:63. John 12:21). B. In the other books of the New Testament. 1. Used of Jehovah (Appendix 4. II), and printed "LORD" throughout; as in the Old Testament. 1. With the Article (ho Kurios). 1. In quotations from the Old Testament. Occurs ten times (Acts 2:25,34; 4:26; 7:33; 13:47; 15:17. Romans 15:11. 1Corinthians 10:26,28. Hebrews 8:11). 2. In other connections: Acts 2: 47. 2Corinthians 10:18. Hebrews 8:2; 12:14. James 5:-11. 2Peter 3:9,15. Jude 5. Revelation 11:15,21,22. 2. Without the Article (Kurios). 1. In quotations from, or references to, the Old Testament: Acts 2:20,21; 3:22; 7:30,31,37,49. Romans 4:8; 9:28,29; 10:13,16; 11:3,34; 12:19; 14:11. 1Corinthians 1:31; 2:16; 3:20; 14:21. 2Corinthians 6:17,18; 10:17. Hebrews 1:10; 7:21; 8:8,9,10; 10:16,30,30; 12:5,6; 13:6. 1Peter 1:25; 3:12,12. 2. In other connection: Acts 1: 24; 2:39; 5:9,19; 17:24. 2Corinthians 3:16. James 5:4,10,11-. 2Peter 2:9,11; 3:8,10. Jude 9,14. Revelation 4:8; 11:17; 15:3,4; 16:5,7; 18:8; 19:1,6; 22:5,6. 2. Used of Christ. 1. With the Article, as in Acts 2:-34. 2Corinthians 3:17-, etc. 2. Without the Article, as in 1Corinthians 8:6, etc. 2. Despotes. Like Kurios (i, above) it denotes owner; but it includes (when used of God) the exercise of more absolute, unlimited and despotic authority and power in heaven and on earth. It is derived from deo = to bind, and pous = the foot. It occurs ten times in the New Testament, and is rendered five times "Lord" ; and five times "Master" (see No. XIV. 2, below). 1. Used of Jehovah (Appendix 4. II) three times (Luke 2:29. Acts 4:24. Revelation 6:10). 2. Used of Christ, twice ( 2Peter 2:1. Jude 4). 3. Rabboni. Aramaic for the Hebrew Rabbi = my Master, or Teacher. See Appendix 94. III. 3. Occurs twice, once translated "Lord" (Mark 10: 51); and once transliterated "Rabboni" (John 20:16). 7. EMMANUEL. E MMANUEL. Hebrew `Immanuel = God (El) with us (Isaiah 7:14; 8:8). Used of Christ, Matthew 1:23, being another proof of His Deity (see No. VI. i. a. 2. A. a. b.). 8. MESSIAH. This is the Greek transliteration of the Hebrew Mashiah, with the same meaning, Anointed. Used twice of Christ (John 1: 41; 4:25). 9. CHRIST. This is the Greek translation of the Hebrew Mashiah. See No. VIII. Christos has the same meaning, from chrio , to anoint. Hence, the Noun is used of and for the Messiah, and in the Gospels should always be translated "Messiah", as well as in the Acts, and sometimes in the later books of the New Testament. 10. JESUS. Iesous is the same as the Hebrew Jehoshua, or the abbreviated form of Joshua (compare Hebrews 4: 8), and means [the] Salvation of Jehovah, or Jehovah [the] Saviour. The name "Jesus" expresses the relation of Jehovah to Him in Incarnation, by which "He humbled Himself, and became obedient unto death, even the death of the cross" (Philippians. 2:8); Who, being God, did not deem His glory a thing not to be thus relinquished (see note on "robbery", Philippians 2:6). The name "Jesus" is the name associated with "the shame" which He endured in order to "save His People from their sins" (Matthew 1:21). His People therefore never addressed Him as "Jesus", but always as "Master" (No. XIV. v) or "Lord" (VI. i. a. 3). (John 13:13,14. Luke 6:46), and so should all His people to-day; not following the example of demons (Matthew 8:29), or of His enemies, who irreverently called Him "Jesus". 11. JESUS CHRIST. In the combination of these two names, the former is emphatic by its position, the second being subsidiary and explanatory. In the Gospels it means "Jesus the Messiah". In the Epistles it means Jesus Who humbled Himself but is now exalted and glorified as Christ. Care should be taken to note the various readings. 12. CHRIST JESUS. This is the converse of "Jesus Christ" (XI) and denotes the now exalted One, Who once humbled Himself. 13. CHRIST THE LORD. This is the Hebrew Mashiah J ehovah = Jehovah's Anointed, as in 1Samuel 24:6. Occasionally only in Luke 2:11; and with the Article = the Anointed of Jehovah, Luke 2:26. 14. MASTER. This title is the translation of eight distinct Greek words, which are all carefully distinguished in the notes. 1. Kurios (the same as No. VI. i. a. 2, 3, above). Is used of the Lord in Mark 13:35. Ephesians 6:9, and Colossians 4:1. Used of others (Matthew 6:24. Luke 16:13). See VI. i. a. 4. B., above. 2. Despotes, see No. VI. ii, above. It occurs ten times, and is rendered five times "Lord" (see VI. ii); and five times "Master", once of the Divine Master ( 2Timothy 2:21); and four times of human masters. 3. Oikodespotes = master of a house; housemaster. It occurs twelve times, and is used in Parables by the Lord of Himself seven times, and of others thrice: it is rendered four times "householder"; five times "goodman of the house"; and three times "master" (Matthew 10: 25. Luke 13:25; 14:21). Twice it is used of others than Christ (Mark 14:14. Luke 22:11). 4. Epistates = Commander. Occurs five times as addressed to the Lord (Luke 5: 5; 8:24,24,45; 9:33,49; 17:13). 5. Didaskalos = Teacher, or as we should say "Doctor". Occurs fifty-eight times, and is twice explained as meaning "Rabbi". See No. vii. page 144. 1. The Lord was addressed as Didaskalos (=Teacher), rendered "Master" thirty-one times; six times in Matthew (8:19; 12:38; 19:16; 22:16,24,36); ten times in Mark (4:38; 9:17,38; 10:17,20,35; 12:14,19,32; 13:1); twelve times in Luke (3:12; 7:40; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21,28,39; 21:7); three times in John (1:39; 8:4; 20:16). 2. The Lord spoken of as "Master" by Himself eight times: three times in Matthew (10: 24,25; 26:18); once in Mark (14:14); thrice in Luke (6:40,40; 22:11); once in John (13:14). 3. The Lord spoken of as "Master" by others than Himself six times: twice in Matthew (9: 11; 17:24); once in Mark (5:35); once in Luke (8:49); twice in John (11:28; 13:13). 4. Spoken of others than the Lord twice, and rendered "master" in John 3: 10. James 3:1. In other renderings once "doctor" (Luke 2:46), and ten times "teacher", once of the Lord (John 3:2), and nine times of human teachers (Acts 13:1. Romans 2:20. 1Corinthians 12:28,29. Ephesians 4:11. 1Timothy 2:7. 2Timothy 1:11; 4:3. Hebrews 5:12). 6. Kathegetes = A Guide or Leader. Used of the Lord by Himself three times (Matthew 23: 8,10,10). 7. Rabbi. The Hebrew term for "my Teacher", transliterated into Greek. Twice explained as meaning the same as the Greek Didaskalos (see XIV. v, page 143). Occurs seventeen times, and used as follows: 1. The Lord addressed as "Rabbi" five times (John 1:39,49; 3:2,26; 6:25). Rendered "Master" nine times (Matthew 26:25,49. Mark 9:5; 11:21; 14:45,45. John 4:31; 9:2; 11:8). 2. Used of others than the Lord four times (Matthew 23: 7,7,8. John 3:26). 8. Rabboni. Aramaic for Rabbi (see Appendix 94. III. 38). Occurs twice, once transliterated (John 20: 16); and once translated "Lord" (Mark 10:51). 15. THE SON OF GOD. This title expresses the relation of the Son to the Father (Matthew 1: 20. Luke 1:31,35); and of all those who are begotten of God (see note on Matthew 1:1. 1John 3:1). It differs therefore from the relationship expressed by "the Son of man", which relates to "dominion" in the earth (see XVI, below). As the Son of God, Christ is "the heir of all things" (Hebrews 1:2), and is invested with "all power", and is "the Resurrection and the Life" (John 11:25), having power to raise the dead (John 5:25). As "the Son of man", all judgment is committed to Him (John 5:27) in the earth. See on No. XVI, below. 16. THE SON OF MAN. This title, when used of Christ, always has the Article; and the word for man is anthropos (see Appendix 123. I). When used of a human being, as in Ezekiel, it never has the Article (see notes on Psalm 8:4, and Ezekiel 2:1). To the "first man, Adam" was given dominion over the works of the Creator (Genesis 1:26). Through the Fall (Genesis 3), this dominion was forfeited, and lost, and is now in abeyance; no one son of Adam having any right to universal dominion. Hence, all the chaos, "unrest", and conflicts between men and nations, which must continue until He shall come Whose right it is to rule in the earth (Ezekiel 21:27). The great enemy, who wrought all the mischief at the Fall, has tried, from time to time, to exercise this authority by setting up some human head. He tried Nebuchadnezzar, Alexander the Great, and others, and in later days Napoleon; but he will finally succeed for a brief period with the Antichrist, until "the second man", "the last Adam" (1Corinthians 15:45), "the Son of Man", to Whom all dominion in the earth has, in the counsels of God, been given, shall take unto Him His great power and reign. All this and more is contained in His title as "the Son of Man". Its first occurrence is in Psalm 8, where in verses 1 and 8 His connection with the "earth" is proclaimed; and "dominion" over it is given to Him. It denotes Him Who is "the heir of all things", in virtue of which all things shall one day be put under His feet. "But now we see not yet all things put under Him. But we see Jesus, Who was made a little lower than the angels", humbling Himself unto death, even the death of the Cross (compare Hebrews 2:8,9). In support of this the occurrences and distribution of this title in the New Testament are full of significance and instruction. (1) As to the occurrences. We find the expression eighty-eight times: Matthew 8:20; 9:6; 10:23; 11:19; 12:8,32,40; 13:37,41; 16:13,27,28; 17:9,12,22; 18:11; 19:28; 20:18,28; 24:27,30,30,37,39,44; 25:13,31; 26:2,24,24,45,64. Mark 2:10,28; 8:31,38; 9:9,12,31; 10:33,45; 13:26; 14:21,21,41,62. Luke 5:24; 6:5,22; 7:34; 9:22,26,44,56,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7. John 1:51; 3:13,14; 5:27; 6:27,53,62; 8:28; 12:23,34,34; 13:31. Acts 7:56. Hebrews 2:6.4 Revelation 1:13; 14:14. On John 9:35 see note there. The first is in Matthew 8:20, where the first thing stated of, and by, the One Who humbled Himself is that in this same earth "the Son of man had not where to lay His head." The second, in like manner, is connected with the earth, and shows that He was God, as well as Man, having "authority on earth to forgive sins" (Matthew 9:6); and so the order of the occurrences may be carried out. Note, in this connection, the contrast between the relationship to mankind of the Lord, as "the Son of God", and as "the Son of man" in John 5:25-27. Compare Acts 10:40-42; 17:31. (2) As to the distribution of this title: out of the whole number (88), no less than 84 are in the Four Gospels, which contain the record of His coming for this special purpose; and of His rejection. They are all used by the Lord of Himself. After these 84 occurrences, we have one in the Acts (7:56) where Stephen sees Him "standing" as though not yet "set down", and waiting to be "sent" according to the promise of Jehovah by Peter in Acts 3:20 (compare Hebrews 10:13); and two in the Apocalypse (Revelation 1:13 and 14:14), where He comes to eject the usurper, and reign in righteousness over a restored earth. Hebrews 2:6 4 is a quotation from Psalm 8, which can only be realized by Him. This distribution of the title shows us that it has nothing whatever to do with "the Church of God"; and that those who belong to it have no relation to the Lord Jesus as "the Son of Man". They stand related to Him as "the Son of God". The distribution between the four separate Gospels is equally significant. In Matthew it occurs 32 times. Matthew 8:20 is the first occurrence in the New Testament, and it is interesting to contrast it with the last occurrence (Revelation 14:14). In the first He had "not where to lay His head", but in the last that head has on it "a golden crown", and in His hands is seen "a sharp sickle". With this He reaps in judgment the harvest of the earth, for the time to reap it will then have come. This is emphasized by the word "earth" being 6 times repeated in the verses 15,16,18,19. In Mark it occurs 14 times, which is twice seven; the two of testimony, and the seven of spiritual perfection of Jehovah's Servant. In Luke it occurs 26 times. In John it occurs 12 times, the number which stands associated with Divine governmental perfection. (See Appendix 10.) Similarly significant are the first and last occurrences in the Four Gospels respectively : the first being in connection with the humiliation of "the Son of man", and the last with His glorification. Compare Mathew 8:20 with 26:64; Mark 2:10 with 14:62; Luke 5:24 with 24:7; and John 3:13,14 with 13:31. Thus, while as "the Son of God" He is "the Heir of all things" (Hebrews 1:2), as "the Son of man" He is the Heir to that dominion in the earth which was entrusted to the first man, and forfeited by him. 17. THE SON OF ABRAHAM (Matthew 1: 1). Expresses the relation of the Son of man, as being heir to the land given to Abraham (Genesis 15:18-21). 18. THE SON OF DAVID (Matthew 1: 1. Luke 1:32, etc.). Expresses His relationship, as being the Heir to David's throne (2Samuel 7:12-16. Isaiah 11:1. Acts 2:29-32; 13:33-37. Revelation 5:5; 22:16). NOTES 1. These numbers refer to the Received Greek Text. In some cases there are various readings, but in most of them the difference consists in the omission of the article. Any important variations are referred to in the notes. 2. Because, in Mark, the presentation of the Lord is as "Jehovah's Servant"; and a servant is not usually addressed as Lord. See notes on page 1381. This is not a peculiarity of Mark, but shows the accuracy and perfection of this presentation by the Holy Spirit. 3. Once by a Gentile, the other being omitted by the Critical texts (though not by the Syr.). 4. The reference in Hebrews 2:6 is a quotation from Psalm 8:4, and refers to "the first man", Adam; and only by application to the Lord.

http://www.biblestudysite.com/4.htm The Divine Names And Titles This Is Appendix 4 From The Companion Bible. I. ELOHIM occurs 2,700 times. Its first occurrence connects it with creation, and gives it its essential meaning as the Creator. It indicates His relation to mankind as His creatures (see note on 2Chronicles 18:31, where it stands in contrast with Jehovah as indicating covenant relationship). ‘Elohim is God the Son, the living "Word" with creature form to create (John 1:1. Colossians 1:15-17. Revelation 3:14); and later, with human form to redeem (John 1:14). "Begotten of His Father before all worlds; born of His mother, in the world." In this creature form He appeared to the Patriarchs, a form not temporally assumed. ‘Elohim in indicated (as in the Authorized Version) by ordinary small type, "God". See table below. II. JEHOVAH. While Elohim is God as the Creator of all things, Jehovah is the same God in covenant relation to those whom He has created (compare 2Chronicles 18:31). Jehovah means the Eternal, the Immutable One, He Who WAS, and IS, and IS TO COME. The Divine definition is given in Genesis 21:33. He is especially, therefore, the God of Israel; and the God of those who are redeemed, and are thus now "in Christ". We can say "My God," but not "My Jehovah", for Jehovah is "My God." Jehovah is indicated (as in Authorized Version) by small capital letters, "LORD"; and by "GOD" When it occurs in combination with Adonai, in which case LORD GOD = Adonai Jehovah. The name Jehovah is combined with ten other words, which form what are known as "the Jehovah Titles." They are as follows in the order in which they occur in the Hebrew Canon (Appendix 1). All are noted in the margin, in all their occurrences:- 1. J 2. EHOVAH-JIREH = Jehovah will see, or provide. Genesis 22:14. J 3. EHOVAH-ROPHEKS = Jehovah that healeth thee. Exodus 15:26. J 4. EHOVAH-NISSI = Jehovah my banner. Exodus 17:15. J 5. EHOVAH-MeKADDISHKEM = Jehovah that doth sanctify you. Exodus 31:13. Leviticus 20:8, 21:8, 22:32. Ezekiel 20:12. J 6. EHOVAH-SHALOM = Jehovah [send] peace. Judges 6:24. J 7. EHOVAH-ZeBA’OTH = Jehovah of hosts. 1Samuel 1:3, and frequently. J 8. EHOVAH-ZIDKENU = Jehovah our righteousness. Jeremiah 23:6, 33:16. J 9. EHOVAH-SHAMMAH = Jehovah is there. Ezekiel 48:35. J 10. EHOVAH-‘ELYON = Jehovah most high. Psalms 7:17, 47:2, 97:9. J EHOVAH-RO‘I = Jehovah my Shepherd. Psalms 23:1. We have seven of these, experimentally referred to, in Psalms 23, inasmuch as Jehovah, as the "Good," "Great," and "Chief Shepherd," is engaged, in all the perfection of His attributes, on behalf of His sheep: In verse 1, we have number 1 above. In verse 2, we have number 5. In verse 3, we have numbers 2 and 7. In verse 4, we have number 8. In verse 5, we have numbers 3 and 4. III. JAH is Jehovah in a special sense and relation. Jehovah as having BECOME our Salvation (first occurrence Exodus 15:2), He Who IS, and WAS, and IS TO COME. It occurs 49 times (7x7. See Appendix 10). Jah is indicated by type thus: Lord. IV. EL is essentially the Almighty, though the word is never so rendered (see below, "Shaddai"). EL is Elohim in all His strength and power. It is rendered "God" as Elohim is, but El is God the Omnipotent. Elohim is God the Creator putting His omnipotence into operation. Eloah (see below) is God Who wills and orders all, and Who is to be the one object of the worship of His people. El is the God Who knows all (first occurrence Genesis 14:18-22) and sees all (Genesis 16:13) and that performeth all things for His people (Psalms 57:2); and in Whom all the Divine attributes are concentrated. El is indicated in this edition by type in large capital letters, thus: "GOD." It is sometimes transliterated in proper names Immanu-’el, Beth-’el, etc., where it is translated, as explained in the margin. V. ELOAH is Elohim, Who is to be worshipped. Eloah is God in connection with His Will rather than His power. The first occurrence associates this name with worship (Deuteronomy 32:15,17). Hence it is the title used whenever the contrast (latent or expressed) is with false gods or idols. Eloah is essentially "the living God" in contrast to inanimate idols. Eloah is rendered "God", but we have indicated it by type thus GOD. VI. ELYON first occurs in Genesis 14:18 with El, and is rendered "the most high (God)". It is El and Elohim, not as the powerful Creator, but as "the possessor of heaven and earth." Hence the name is associated with Christ as the Son of "the Highest" (Luke 1:35). It is Elyon, as possessor of the earth, Who divides the nations "their inheritance". In Psalms 83:18, He is "over all the earth". The title occurs 36 times (6x6, or 62. See appendix 10). Elyon is the Dispenser of God’s blessings in the earth; the blessings proceeding from a Priest Who is a King upon His throne (compare Genesis 14:18-22 with Zechariah 6:13, 14:9). VII. SHADDAI is in every instance translated "Almighty", and is indicated by small capital letters ("ALMIGHTY"). It is God (El), not as the source of strength, but of grace; not as Creator, but as the Giver. Shaddai is the All-bountiful. This title does not refer to His creative power, but to His power to supply all the needs of His people. Its first occurrence is in Genesis 17:1, and is used to show Abraham that He Who called him out to walk alone before Him could supply all his need. Even so it is the title used in 2Corinthians 6:18, where we are called to "come out" in separation from the world. It is always used in connection with El (see above). VIII. ADON is one of three titles (ADON, ADONAI, and ADONIM), all generally rendered "Lord"; but each has its own peculiar usage and association. They all denote headship in various aspects. They have to do with God as "over-lord." (1) ADON is the Lord as Ruler in the earth. We have indicated this in type by printing the preceding article or pronouns in small capitals, not because either are to be emphasized, but to distinguish the word "Lord" from Adonai, which is always so printed in the Authorized Version. (2) ADONAI is Lord in His relation to the earth; and as carrying out His purposes of blessing in the earth. With this limitation it is almost equivalent to Jehovah. Indeed, it was from an early date so used, by associating the vowel points of the word Jehovah with Adon, thus converting Adon into Adonai. A list of 134 passages where this was deliberately done is preserved and given in the Massorah (§§ 107-115). (See Appendix 32) We have indicated these by printing the word like Jehovah, putting an asterisk, thus: LORD*. (3) ADONIM is the plural of Adon, never used of man. Adonim carries with it all that Adon does, but in a greater and higher degree; and more especially as owner and proprietor. An Adon may rule others who do not belong to him. Hence (without the article) it is often used of men. But Adonim is the Lord Who rules His own. We have indicated it by type, thus: LORD. The three may be thus briefly distinguished:- Adon is the Lord as overlord or ruler. Adonim is Lord as owner. Adonai is the Lord as blesser. IX. The TYPES used to indicate the above titles, in the text, are as follows: God = Elohim. GOD = Jehovah (in combination with Adonai, "Lord"). GOD* = Jehovah in the Primitive Texts, altered by Sopherim to Elohim as in the Printed Text. (See Appendix 32.) GOD = El. GOD = Eloah. LORD = Jehovah. THE LORD = Jah. LORD* = Jehovah in the Primitive Text, altered by the Sopherim to Adonai as in the Printed Text. (See Appendix 32.) Lord = Adonai. LORD = Adonim. ALMIGHTY = Shaddai. MOST HIGH = Elyon. X. THE COMBINATIONS are indicated as follows: Adonai Jehovah = Lord GOD. Jehovah Elohim = LORD God. Elyon El = MOST HIGH GOD. El Shaddai = GOD ALMIGHTY.

Correct. Your turn.

"Should old acquaintance be forgot"

"So, I want you to get up now. I want all of you to get up out of your chairs. I want you to get up right now and go to the window, open it, and stick your head out, and yell, "I'm as mad as hell, and I'm not going to take this anymore!" I want you to get up right now. Get up. Go to your windows, open your windows, and stick your head out, and yell, "I'm as mad as hell and I'm not going to take this anymore!" Things have got to change my friends. You've got to get mad. You've got to say, "I'm as mad as hell and I'm not going to take this anymore!" Then we'll figure out what to do about the depression and the inflation and the oil crisis. But first get up out of your chairs, open your window, stick your head out and yell, "I'm as mad as hell and I'm not going to take this anymore!"

"Should old acquaintance be forgot"

So, are you saying then, that Sedro-Woolley is the PERFECT place for Victor Barnard and anyone that "drinks his Kool-Aid"? :)

Just because the pinheads JAL wrote about were completely in the wrong, that does not mean JAL is in the right. JAL was just FINE with twi until someone ELSE forced the issues- then he was APPALLED by what happened for years while he was a top leader. JAL was just FINE with ces/stfi until HIS ox was getting gored- then he was APPALLED by what happened for years while he was a top leader. You're an IDIOT! You dropped the ball in a MAJOR way TWICE in TWO different organizations! You're preparing to drop it AGAIN by making ANOTHER group and not learning from the mistakes you made EITHER time! In this, you're stupider than lcm- at least HE has kept his fool mouth shut down the years and has stopped drawing attention to himself! You've retained a style of demonstrating ego AND cluelessness and letting God's people get hurt while you puffed up organizations! Perhaps you're doomed to make the same mistakes over and over until death. If you have any choice about it, WAKE UP!

http://www.nytimes.com/2009/12/27/books/review/Caldwell-t.html?_r=2&pagewanted=1 Ok, let's see.... "Forsaking his education, Koestler moved to Palestine. Allergic to the hard physical labor it took to make the desert bloom, Koestler didn’t last long." Ok, THAT sounds like vpw. He was not to be found when it was time to do his chores around the farm, and avoided physical labor in general. "But there is a consistent note of autodidactic crankiness, too. Koestler’s enthusiasms included Lamarckian evolution, telepathy and ESP, a theory of creation that we would call intelligent design, levitation and the belief — laid out in his late book “The Thirteenth Tribe” — that Ashkenazi Jews are descended from the Khazars of the North Caucasus." vpw also has "a consistent note of autodidactic crankiness." He claims to have picked it all up without conventional sources, and God help you if you disagreed with vpw! "Crankiness" puts it mildly! Koestler's poor science- he embraced Lamarckian evolution, which is simplistic science fiction, and knowing THAT, it's no surprise he could come up with the idea that Ashkenazi Jews weren't "Jews" but Khazar converts to Judaism. (Both Lamarckian evolution and Koestler's ideas about Ashkenazi have been disproven conclusively using genetics.) " But the Koestler he depicts is consistently repugnant — humorless, megalomaniac, violent. Like many people concerned about “humanity,” he was contemptuous of actual humans. He ignored and snubbed his mother (who had pawned her last diamond to pay for his passage to Palestine), and he rebuffed every attempt to arrange a meeting between him and his illegitimate daughter. What made him such a creep? Perhaps alcohol — Koestler threw tables in restaurants and was arrested for drunken driving on many occasions. Perhaps insecurity — he was tormented by his shortness (barely 5 feet 6 inches) and used to stand on tippy-toe at cocktail parties. “We all have inferiority complexes of various sizes,” Koestler’s Communist editor Otto Katz once told him. “But yours isn’t a complex — it’s a cathedral.” In the late 1990s, Jill Craigie, the wife of the Labour politician Michael Foot, told Cesarani that Koestler had raped her decades earlier. The scandal that resulted when Cesarani’s own Koestler biography was published embroiled Scammell, who had defended Koestler in 1995 against an allegation of attempted rape made by Foot. Scammell argues here that “the exercise of male strength to gain sexual satisfaction wasn’t exactly uncommon at that time” and that “Craigie’s story and Cesarani’s embellishment of it have left a stain on Koestler’s reputation far larger than he deserves.” He is wrong. Posterity has let Koestler off lightly. Every scrap of evidence that Scammell himself has so impartially gathered argues in favor of crediting Craigie’s story. Bertrand Russell’s wife claimed Koestler tried to rape her, too. “Without an element of initial rape,” Koestler wrote the woman who would be his second wife, “there is no delight.” One girlfriend called him “an odd mixture of consideration, thoughtfulness and extraordinary brutality.” Certain aspects of Koestler’s sexism — in particular, his expectation that his girlfriends serve him as stenographers and maids — are indeed mitigated by the era in which he lived. His pattern of predation and violence, though, is a vice of a different order. It shocked those who encountered it. " I don't think Koestler INSPIRED vpw, but if vpw knew, he surely ADMIRED him for it- vpw admired Stiles for an unkind word that "put his wife in her place", as they'd see it. "The point can be made more generally: In print as in life, he was driven by ego, not principle. His subject was himself." Now, THAT would be a neat summary of vpw for the curious, as well!

Welcome! You'll find that the posters here run the gamut between Christian, non-Christian atheist, etc. If you're looking to find Christians who are still Christians after twi, this is not a bad place to look. (Keep in mind the messageboard as a whole is not about Christianity, and if you want an open discussion on beliefs, please post it in "DOCTRINAL".) That having been said, hello. You'll find that here, the rum is NOT gone. ;) BTW, before I forget to ask, if you're a Jedi Master, what lightsaber forms do you practice?

Seems like a decent enough place to build the next Jonestown...

"Hey, Hey, we're the Monkees!"

The Dark Night.

Yes. "Journey's End." Actually, The Traveler (aka "Lakanta", was already involved and disguised as a settler. No idea how that worked. Actually, there was no Maquis resistance at this time- the decision made at the beginning of the episode was what eventually INSPIRED the Maquis resistance. Picard: "I must point out that when you first came to this world, you were warned that it was the subject of a dispute between the Federation and the Cardassians. You were asked not to settle here." Wakasa: "Do you know how long we have searched for a home? Almost two hundred years. Then we found this world... Can you blame us for not wanting to give it up?" Picard: "I understand and respect the long journey of your people. But I believe we can help you find a new home." Troi: "As you can see, there are three other planets in this sector that have environmental conditions similar to those here on Dorvan Five. They are all uninhabited... and could be colonized immediately." Picard: "And if those worlds don't meet with your approval, then we'll find you other choices." Wakasa: "You don't understand... the choice of this world was not limited to... "environmental conditions." There were other... more intangible concerns as well. My people have always had an... intimate bond with nature. We think of ourselves as being a part of it... and it being a part of us. One of the reasons our ancestors left Earth two hundred years ago was because that bond had been severed. They began to control the weather. We believe -- very strongly --that nature should not be "fixed" or controlled. Droughts and floods... tornadoes and hurricanes... these are natural events. By putting man above nature... an imbalance was created. We could no longer live in harmony with our environment." Picard: "I can assure you that we will not impose a weather control system or anything else on your people. Whatever world you choose to colonize will be completely yours to do with as you please." Anthwara: "Captain, once the bond between us and Earth had been broken, we had to find a planet where we could establish a new bond... a planet that would welcome us. When I came here twenty years ago, I was welcomed by the mountains... the rivers... the sky." Wakasa: "He's laughing at you, Anthwara. He thinks you're talking about old superstition and nonsense." Picard: "That's not true. I have a great deal of respect for your beliefs and the meaning they hold for your people." Anthwara: "Then you should respect the fact that this planet holds a deeply spiritual significance for us. It took us two centuries to find a place where the mountains gave us permission to use their stone for our houses... where the rivers let us drink from their waters... and where the wind sang to us at night. We don't want to spend another two hundred years searching for what we already have." The settlers, for all their convictions, and the spiritual significance of the planet, faced the same questions as Goshaven several seasons earlier. Leave the planet-which they didn't WANT to do- or be killed off by another group of "settlers"- which they really have to avoid. No point in having a deep spiritual connection to a planet you're on if it's going to get you turned into an oily smear. How did they know that the other planets Picard offered would not welcome them just as much, or even more? They didn't even entertain the notion that they could find any candidate to be acceptable to their spiritual criteria. If they tried and it didn't happen, then they lost nothing by sending a few people to look around. We even saw them prepared to make the same mistake Goshaven was prepared to make. "Why have you taken these men prisoner?" "They were invading our homes...violating our privacy... this is not their world. They have no right to be here." "The terms of the treaty do give them the right to... survey this planet." "We don't recognize that treaty. We're not going to let the Cardassians have Dorvan Five. No matter what the cost." 1) Disregarding a treaty signed by the Federation means they're breaking Federation law- and that's exactly what they want. 2) Fighting an overt, "hot" war with the arriving Cardassians was more than stupid. Gul Evek's response was obvious and predictable. "Two of our men on the surface have been taken prisoner. Prepare to send an armed squad to rescue them and to occupy the village." Picard talked him into just beaming his men up instead- rather than shooting and dragging the Enterprise into another shooting war right then and there. "Gul Evek, those people down there are Federation citizens and I am sworn to protect them. If your troops attack the village, my security forces will respond..." The settlers ultimately had 3 choices: 1) Resettle on a different planet. 2) Stay and resist-and be bombed to bits once the Enterprise left. 3) Forswear their Federation citizenship and take their chances the Cardassians will somehow treat them fairly, despite little motivation to do so. "Anthwara... I want to make absolutely sure you understand the implications of this agreement. By giving up your status as Federation citizens... any future request you or your people make for assistance from Starfleet will go unanswered. You will be on your own... and under Cardassian jurisdiction." "I understand, Captain. And we are prepared to take that risk. Will the Cardassian government honor the agreement you've made here?" "I believe that I can convince them this is an... equitable solution. I cannot speak for every Cardassian you will encounter..but if you leave us alone... I suspect that we will do the same." Now, see, if all settlers in the new Cardassian territories who chose to stay ALSO made the same agreement, they were NO LONGER Federation citizens and their own problem from then on. The real problem with the Maquis was not the utter stupidity of the Maquis, but the Federation's refusal to stick to its OWN agreements. They should have said "Well, it's tragic that the Cardassians are wiping out their own colonies, but those ARE Cardassian colonies, after all, and that's a purely internal matter, and the Federation does not involve itself with the internal problems of the Cardassians or anyone else." After all, that's what was said in OTHER episodes, and even how they dealt with the Romulans arming the sisters of Duras in a Klingon Civil War. (They prevented the Romulans from interfering, and ended their involvement there.) Instead, the Feds disregarded the legal status of the FORMER Federation citizens, and interfered anyway.

It IS "Moonlighting."

"Earl Grey Tea... watercress sandwiches... Bularian canapes...Are you up for a promotion?" "I'm trying to establish a new relationship with the Admiral. There's been a certain amount of... tension between us in the past." "Tension's not the word I would use..." "What do you know about your family, Captain?" "A great deal actually. My father was a strong believer in passing along the family history and traditions." "Tell me about your family. We have very strong ties to our ancestors... we believe their actions guide us even now. Knowing more about your family might help me to better understand you." "There are many things you don't understand yet... but you will." "I don't mean to be rude, but I wish you'd stop talking about me in the future tense." "...at that time they were warned the planet was hotly disputed by the Cardassians. The bottom line is... they never should have settled there in the first place." "Remember how we always talked about improving the quantum efficiency by creating a new plasma-dyne relay? Well, feast your eyes on this." "You've only got one micro-fusion inter-relay in here... the converter interface will never hold up." "Hey, I ran the diagnostics myself.This little baby will withstand over five hundred Cochranes of warp field stress." "I don't think so. You better put a secondary phase inverter in there. In fact, this entire subprocessor matrix needs an overhaul."

"Well, let me remind you Mr. Addison, that one case does not a detective make." "Well, let me remind you Ms. Hayes, that I HATE IT WHEN YOU TALK BACKWARDS." "David, may I please have some ANSWERS?" "Delaware, all of the above, 90 degrees." "Where's Dave and Maddie?" "They're not in this episode." "Fire at Will! Or Al, or Harry! Or whoever the hell else you can hit!" "Get serious? Maddie, I just touched your rear end, if I get any more serious they're gonna move us to cable!" "You need me, Maddie Hayes." "I need you to leave." "You need me to live, lady. You are one cold, icy broad. You've got your nose so high in the air, it's snowing on your brain." "Did you call?" "I called you ever name in every language."

Next episode. "Earl Grey Tea... watercress sandwiches... Bularian canapes...Are you up for a promotion?" "I'm trying to establish a new relationship with the Admiral. There's been a certain amount of... tension between us in the past." "Tension's not the word I would use..." "What do you know about your family, Captain?" "A great deal actually. My father was a strong believer in passing along the family history and traditions." "Tell me about your family. We have very strong ties to our ancestors... we believe their actions guide us even now. Knowing more about your family might help me to better understand you." "There are many things you don't understand yet... but you will." "I don't mean to be rude, but I wish you'd stop talking about me in the future tense."