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| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
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| '''V2''' This Mary whose brother [[Lazarus]] had anointed the Lord. <br />
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| '''V5''' Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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| '''V7''' Let us go into Judaea again.<br />
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| '''V8''' disciples say the Jews <br />
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| '''V9-10''' The light will show us [[the way]].<br />
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| '''V11''' <span style="color:#FF0000">''' [[Lazarus]] sleepeth; that I may awake him '''</span><br />
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| '''V14''' Jesus said plainly, <span style="color:#FF0000">'''[[Lazarus]] is dead. '''</span><br />
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| '''V16''' Thomas (Didymus) '''Let us also go, that we may die with him.''' Doubted the light.<br />
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| V20 "but Mary sat still" The word her is the verb ''kathezomai'' but appears as ekathezeto<Ref name="kathezomai">{{2516}}</Ref> scholars admit this is an idiom that does not mean she was ''sitting''. Does it just mean she ''remained'' in the house or that she remained "still" as the King James Version says. The only author that uses this idiom is John. We see it used where Jesus is ''sitting'' by Jacob's well of the Samaritan.<br />
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| '''V24''' Martha knows there is a [[resurrection]] at the last day.'''<Ref name="resurrection"></Ref><br />
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| '''V27-28''' Martha '''believes He is the [[Christ]], the [[Son of God]].''' And calls Him '''The Master<Ref name="didaskalos">{{1320}}</Ref>.'''<br />
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| '''V33''' Jesus saw the Jews weeping, he groaned <Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled, <Ref name="tarasso'">{{5015}}</Ref> This '''groaning''' and being '''troubled''' in ''his spirit'' is a very unique statement and choice of words. <Br>ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν <Br>enebrimísato<Ref name="embrimaomai">{{1690}}</Ref> tó pnéumati kaí etárassen<Ref name="tarasso'">{{5015}}</Ref> eaftón, <Br>In ''Ellicott's Commentary for English Readers'' we see stated, "The word rendered "groaned" occurs, besides in this verse and [[John 11]]:38, three times in the New Testament; in [[Matthew 9]]:30 ("and Jesus straitly charged them"); [[Mark 1]]:43 ("and He straitly charged him"); and [[Mark 14]]:5 ("and they murmured against her")... The original meaning of the word is "to snort, as of horses." <Br>Passing to the moral sense, it expresses disturbance of the mind--vehement agitation. <Br>This may express itself in sharp admonition, in words of anger against a person, or in a physical shudder, answering to the intensity of the emotion. <Br>In each of the passages in the earlier Gospels the word is accompanied by an object upon which the feeling is directed. <Br>In the present context it does not go beyond the subject of the feeling. <Br>Here it is "in the spirit" (comp. [[John 13]]:21); and in [[John 11]]:38 it is "in Himself." <Br>Both mean the same thing; and point to the inner moral depth of His righteous indignation; the object of it, however, is not expressed..." <Br>Or doese it?<Br>But the spirit of Christ is not void. So, what is the object of Jesus's "sharp admonition" or "stern warning"? And who was it directed at? Did it involve these Jews who came from Jerusalem 1.9 miles from where there was a plot to kill Jesus?<br />
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| David Robert Palmer adds in his footnote 201 of his Revised, 2nd Edition translation and commentary much the same as ''Ellicott's Commentary" of December 10, 2023 <Ref name="DavidRobertPalmer">: "201 11:33 Greek: ἐνεβριμήσατο τῷ πνεύματι - "snorted in his spirit." The verb is ἐμβριμάομαι -<br />
embrimáomai, of which there is a relatively small sampling in all of Greek literature. In classical literature it was used a few times for the snorting of horses. Bible occurrences are '''limited to [[Daniel 11]]:30 in some editions''' of the Septuagint, for "angered;" Matthew 9:30 and Mark 1:43 for "sternly admonish;" and Mark 14:5 for "scold;" and other than those, these two instances here in John 11:33, 38. I can well envision how a scolding or stern warning can be a snorting of sorts. But how do you snort or scold in your spirit? The main lexicons like Lidell & Scott; and Bauer; and the back of the UBS Greek text, say here it means "be deeply moved." Bagster/Moulton says "to be greatly fretted or agitated." As for snorting, humans are known to snort when heaving in crying and at the same time trying to suppress the sobs. Snorts happen. <Br>It is significant to me that for the crying that Jesus did in v. 35, John used the verb δακρύω - dakrúō, instead of one of the more usual words for weeping or crying. With δακρύω there is more emphasis on the secretion or exuding of fluid, than on the sound or other considerations like with the other verbs. I get the impression that Jesus was holding his strong emotions in. I notice that Weymouth also, in his translation, rendered this, "curbing the strong emotion of His spirit." Certainly, the simple fact that John twice says the emotion was inside, "in his spirit," and "inside himself," gives this credibility. There is somewhat of a trend in the most recent translations to render this something more pertaining to anger.</Ref> says much the same but includes a prophetic quote from [[Daniel 11]]:30<Ref>“29 At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. 30 For the ships of Chittim shall come against him: therefore he '''shall be grieved, and return, and have indignation''' against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. 32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. 34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.” Daniel 11:29-37</Ref> where the same word is use in the [[Septuagint]].<br />
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| V35 Jesus wept. Ellicott's Commentary states, "The word is different from that which is used to express weeping in John 11:33; but this latter is used of our Lord in [[Luke 19]]:41."<Ref>““41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” Luke 19:41-44</Ref><br />
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|52 "gather together in one the children of God that were scattered abroad."<br />
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== The Death of Lazarus ==<br />
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1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
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2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
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3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
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4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
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5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
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7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
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8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
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9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
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10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
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11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend [[Lazarus]] sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
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12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
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13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
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14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
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15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
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16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
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== I Am the Resurrection and the Life ==<br />
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17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
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18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<Ref>furlongs=660ft; 15 furlongs=1.875 miles</ref><br />
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19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
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=== Mary sat still===<br />
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20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
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21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
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23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
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24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
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25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
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26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
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27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
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== Jesus Weeps ==<br />
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28 And when she had so said, she went her way, and called Mary her sister secretly<Ref name="lathra">{{2977}}</Ref>, saying, '''The Master<Ref name="didaskalos">{{1320}}</Ref> is come, and calleth for thee.'''<br />
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29 As soon as she heard that, she arose quickly, and came unto him.<br />
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30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
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31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
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32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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=== He groaned===<br />
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33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
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34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
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35 Jesus wept.<br />
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36 Then said the Jews, ''Behold how he loved him!''<br />
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37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
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38 Jesus therefore again groaning<Ref name="embrimaomai">{{1690}}</Ref> in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
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== Jesus Raises Lazarus ==<br />
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39 Jesus said, <span style="color:#FF0000">'''Take ye away the stone.''</span> Martha, the sister of him that was dead, saith unto him, '''Lord, by this time he stinketh: for he hath been dead four days.'''<br />
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40 Jesus saith unto her, <span style="color:#FF0000">'''Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?''</span><br />
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41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, <span style="color:#FF0000">'''Father, I thank thee that thou hast heard me.''</span><br />
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42 <span style="color:#FF0000">'''And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.''</span><br />
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43 And when he thus had spoken, he cried with a loud voice, <span style="color:#FF0000">'''Lazarus, come forth.''</span><br />
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44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, <span style="color:#FF0000">'''Loose him, and let him go.''</span><br />
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== The Plot to Kill Jesus ==<br />
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45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
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46 But some of them went their ways to the [[Pharisees]], and told them what things Jesus had done.<br />
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47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
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48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
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49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
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50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
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51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
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52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
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53 Then from that day forth they took counsel together for to put him to death.<br />
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54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
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55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
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56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
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57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67941John 112024-03-28T02:06:02Z<p>Wiki1: </p>
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<div>{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
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| '''Comments'''<br />
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| '''V2''' This Mary whose brother [[Lazarus]] had anointed the Lord. <br />
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| '''V5''' Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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| '''V7''' Let us go into Judaea again.<br />
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| '''V8''' disciples say the Jews <br />
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| '''V9-10''' The light will show us [[the way]].<br />
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| '''V11''' <span style="color:#FF0000">''' [[Lazarus]] sleepeth; that I may awake him '''</span><br />
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| '''V14''' Jesus said plainly, <span style="color:#FF0000">'''[[Lazarus]] is dead. '''</span><br />
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| '''V16''' Thomas (Didymus) '''Let us also go, that we may die with him.''' Doubted the light.<br />
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| V20 "but Mary sat still" The word her is the verb ''kathezomai'' but appears as ekathezeto<Ref name="kathezomai">{{2516}}</Ref> scholars admit this is an idiom that does not mean she was ''sitting''. Does it just mean she ''remained'' in the house or that she remained "still" as the King James Version says. The only author that uses this idiom is John. We see it used where Jesus is ''sitting'' by Jacob's well of the Samaritan.<br />
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| '''V24''' Martha knows there is a [[resurrection]] at the last day.'''<Ref name="resurrection"></Ref><br />
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| '''V27-28''' Martha '''believes He is the [[Christ]], the [[Son of God]].''' And calls Him '''The Master<Ref name="didaskalos">{{1320}}</Ref>.'''<br />
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| '''V33''' Jesus saw the Jews weeping, he groaned <Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled, <Ref name="tarasso'">{{5015}}</Ref> This '''groaning''' and being '''troubled''' in ''his spirit'' is a very unique statement and choice of words. <Br>ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν <Br>enebrimísato<Ref name="embrimaomai">{{1690}}</Ref> tó pnéumati kaí etárassen<Ref name="tarasso'">{{5015}}</Ref> eaftón, <Br>In ''Ellicott's Commentary for English Readers'' we see stated, "The word rendered "groaned" occurs, besides in this verse and [[John 11]]:38, three times in the New Testament; in [[Matthew 9]]:30 ("and Jesus straitly charged them"); [[Mark 1]]:43 ("and He straitly charged him"); and [[Mark 14]]:5 ("and they murmured against her")... The original meaning of the word is "to snort, as of horses." <Br>Passing to the moral sense, it expresses disturbance of the mind--vehement agitation. <Br>This may express itself in sharp admonition, in words of anger against a person, or in a physical shudder, answering to the intensity of the emotion. <Br>In each of the passages in the earlier Gospels the word is accompanied by an object upon which the feeling is directed. <Br>In the present context it does not go beyond the subject of the feeling. <Br>Here it is "in the spirit" (comp. [[John 13]]:21); and in [[John 11]]:38 it is "in Himself." <Br>Both mean the same thing; and point to the inner moral depth of His righteous indignation; the object of it, however, is not expressed..." <Br>Or doese it?<Br>But the spirit of Christ is not void. So, what is the object of Jesus's "sharp admonition" or "stern warning"? And who was it directed at? Did it involve these Jews who came from Jerusalem 1.9 miles from where there was a plot to kill Jesus?<br />
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| David Robert Palmer adds in his footnote 201 of his Revised, 2nd Edition translation and commentary much the same as ''Ellicott's Commentary" of December 10, 2023 <Ref name="DavidRobertPalmer">: "201 11:33 Greek: ἐνεβριμήσατο τῷ πνεύματι - "snorted in his spirit." The verb is ἐμβριμάομαι -<br />
embrimáomai, of which there is a relatively small sampling in all of Greek literature. In classical literature it was used a few times for the snorting of horses. Bible occurrences are '''limited to [[Daniel 11]]:30 in some editions''' of the Septuagint, for "angered;" Matthew 9:30 and Mark 1:43 for "sternly admonish;" and Mark 14:5 for "scold;" and other than those, these two instances here in John 11:33, 38. I can well envision how a scolding or stern warning can be a snorting of sorts. But how do you snort or scold in your spirit? The main lexicons like Lidell & Scott; and Bauer; and the back of the UBS Greek text, say here it means "be deeply moved." Bagster/Moulton says "to be greatly fretted or agitated." As for snorting, humans are known to snort when heaving in crying and at the same time trying to suppress the sobs. Snorts happen. <Br>It is significant to me that for the crying that Jesus did in v. 35, John used the verb δακρύω - dakrúō, instead of one of the more usual words for weeping or crying. With δακρύω there is more emphasis on the secretion or exuding of fluid, than on the sound or other considerations like with the other verbs. I get the impression that Jesus was holding his strong emotions in. I notice that Weymouth also, in his translation, rendered this, "curbing the strong emotion of His spirit." Certainly, the simple fact that John twice says the emotion was inside, "in his spirit," and "inside himself," gives this credibility. There is somewhat of a trend in the most recent translations to render this something more pertaining to anger.</Ref> says much the same but includes a prophetic quote from [[Daniel 11]]:30<Ref>“29 At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. 30 For the ships of Chittim shall come against him: therefore he '''shall be grieved, and return, and have indignation''' against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. 32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. 34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.” Daniel 11:29-37</Ref> where the same word is use in the [[Septuagint]].<br />
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| V35 Jesus wept.<br />
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|52 "gather together in one the children of God that were scattered abroad."<br />
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== The Death of Lazarus ==<br />
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1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
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2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
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3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
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4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
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5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
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7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
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8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
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9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
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10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
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11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend [[Lazarus]] sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
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12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
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13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
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14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
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15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
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16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
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== I Am the Resurrection and the Life ==<br />
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17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
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18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<Ref>furlongs=660ft; 15 furlongs=1.875 miles</ref><br />
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19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
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=== Mary sat still===<br />
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20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
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21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
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23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
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24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
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25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
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26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
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27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
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== Jesus Weeps ==<br />
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28 And when she had so said, she went her way, and called Mary her sister secretly<Ref name="lathra">{{2977}}</Ref>, saying, '''The Master<Ref name="didaskalos">{{1320}}</Ref> is come, and calleth for thee.'''<br />
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29 As soon as she heard that, she arose quickly, and came unto him.<br />
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30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
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31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
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32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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=== He groaned===<br />
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33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
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34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
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35 Jesus wept.<br />
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36 Then said the Jews, ''Behold how he loved him!''<br />
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37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
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38 Jesus therefore again groaning<Ref name="embrimaomai">{{1690}}</Ref> in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
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== Jesus Raises Lazarus ==<br />
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39 Jesus said, <span style="color:#FF0000">'''Take ye away the stone.''</span> Martha, the sister of him that was dead, saith unto him, '''Lord, by this time he stinketh: for he hath been dead four days.'''<br />
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40 Jesus saith unto her, <span style="color:#FF0000">'''Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?''</span><br />
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41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, <span style="color:#FF0000">'''Father, I thank thee that thou hast heard me.''</span><br />
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42 <span style="color:#FF0000">'''And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.''</span><br />
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43 And when he thus had spoken, he cried with a loud voice, <span style="color:#FF0000">'''Lazarus, come forth.''</span><br />
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44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, <span style="color:#FF0000">'''Loose him, and let him go.''</span><br />
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== The Plot to Kill Jesus ==<br />
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45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
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46 But some of them went their ways to the [[Pharisees]], and told them what things Jesus had done.<br />
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47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
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48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
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49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
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50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
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51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
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52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
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53 Then from that day forth they took counsel together for to put him to death.<br />
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54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
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55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
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56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
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57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
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{{Template:John}} <br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67940John 112024-03-27T22:54:14Z<p>Wiki1: </p>
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<div>{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
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| '''Comments'''<br />
|-<br />
| '''V2''' This Mary whose brother [[Lazarus]] had anointed the Lord. <br />
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| '''V5''' Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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| '''V7''' Let us go into Judaea again.<br />
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| '''V8''' disciples say the Jews <br />
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| '''V9-10''' The light will show us [[the way]].<br />
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| '''V11''' <span style="color:#FF0000">''' [[Lazarus]] sleepeth; that I may awake him '''</span><br />
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| '''V14''' Jesus said plainly, <span style="color:#FF0000">'''[[Lazarus]] is dead. '''</span><br />
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| '''V16''' Thomas (Didymus) '''Let us also go, that we may die with him.''' Doubted the light.<br />
|-<br />
| V20 "but Mary sat still" The word her is the verb ''kathezomai'' but appears as ekathezeto<Ref name="kathezomai">{{2516}}</Ref> scholars admit this is an idiom that does not mean she was ''sitting''. Does it just mean she ''remained'' in the house or that she remained "still" as the King James Version says. The only author that uses this idiom is John. We see it used where Jesus is ''sitting'' by Jacob's well of the Samaritan.<br />
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| '''V24''' Martha knows there is a [[resurrection]] at the last day.'''<Ref name="resurrection"></Ref><br />
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| '''V27-28''' Martha '''believes He is the [[Christ]], the [[Son of God]].''' And calls Him '''The Master<Ref name="didaskalos">{{1320}}</Ref>.'''<br />
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| '''V33''' Jesus saw the Jews weeping, he groaned <Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled, <Ref name="tarasso'">{{5015}}</Ref> This ''groaning'' and being ''troubled'' in ''his spirit'' is a very unique statement and choice of words. <Br>ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν <Br>enevrimísato<Ref name="embrimaomai">{{1690}}</Ref> tó pnévmati kaí etáraxen<Ref name="tarasso'">{{5015}}</Ref> eaftón, <Br>In ''Ellicott's Commentary for English Readers'' states, "The word rendered "groaned" occurs, besides in this verse and [[John 11]]:38, three times in the New Testament; in [[Matthew 9]]:30 ("and Jesus straitly charged them"); [[Mark 1]]:43 ("and He straitly charged him"); and [[Mark 14]]:5 ("and they murmured against her")... The original meaning of the word is "to snort, as of horses." <Br>Passing to the moral sense, it expresses disturbance of the mind--vehement agitation. <Br>This may express itself in sharp admonition, in words of anger against a person, or in a physical shudder, answering to the intensity of the emotion. <Br>In each of the passages in the earlier Gospels the word is accompanied by an object upon which the feeling is directed. <Br>In the present context it does not go beyond the subject of the feeling. <Br>Here it is "in the spirit" (comp. [[John 13]]:21); and in [[John 11]]:38 it is "in Himself." <Br>Both mean the same thing; and point to the inner moral depth of His righteous indignation; the object of it, however, is not expressed..." But the spirit of Christ is not void so something is taking place involving these Jews 1.9 miles from where the Jews want to kill Jesus.<Br>David Robert Palmer adds in his footnote 201 of his Revised, 2nd Edition<br />
December 10, 2023 <Ref name="DavidRobertPalmer">: "201 11:33 Greek: ἐνεβριμήσατο τῷ πνεύματι - "snorted in his spirit." The verb is ἐμβριμάομαι -<br />
embrimáomai, of which there is a relatively small sampling in all of Greek literature. In classical literature it was used a few times for the snorting of horses. Bible occurrences are '''limited to [[Daniel 11]]:30 in some editions''' of the Septuagint, for "angered;" Matthew 9:30 and Mark 1:43 for "sternly admonish;" and Mark 14:5 for "scold;" and other than those, these two instances here in John 11:33, 38. I can well envision how a scolding or stern warning can be a snorting of sorts. But how do you snort or scold in your spirit? The main lexicons like Lidell & Scott; and Bauer; and the back of the UBS Greek text, say here it means "be deeply moved." Bagster/Moulton says "to be greatly fretted or agitated." As for snorting, humans are known to snort when heaving in crying and at the same time trying to suppress the sobs. Snorts happen. <Br>It is significant to me that for the crying that Jesus did in v. 35, John used the verb δακρύω - dakrúō, instead of one of the more usual words for weeping or crying. With δακρύω there is more emphasis on the secretion or exuding of fluid, than on the sound or other considerations like with the other verbs. I get the impression that Jesus was holding his strong emotions in. I notice that Weymouth also, in his translation, rendered this, "curbing the strong emotion of His spirit." Certainly, the simple fact that John twice says the emotion was inside, "in his spirit," and "inside himself," gives this credibility. There is somewhat of a trend in the most recent translations to render this something more pertaining to anger.</Ref> says much the same but includes a prophetic quote from [[Daniel 11]]:30<Ref>“29 At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. 30 For the ships of Chittim shall come against him: therefore he '''shall be grieved, and return, and have indignation''' against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. 32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. 34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.” Daniel 11:29-37</Ref> uses the same word in the Septuagint.<br />
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| V35 Jesus wept.<br />
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|52 "gather together in one the children of God that were scattered abroad."<br />
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| '''Questions'''<br />
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== The Death of Lazarus ==<br />
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1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
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2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
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3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
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4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
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5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
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7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
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8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
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9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
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10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
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11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend [[Lazarus]] sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
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12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
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13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
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14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
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15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
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16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
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== I Am the Resurrection and the Life ==<br />
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17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
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18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<Ref>furlongs=660ft; 15 furlongs=1.875 miles</ref><br />
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19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
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=== Mary sat still===<br />
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20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
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21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
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23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
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24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
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25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
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26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
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27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
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== Jesus Weeps ==<br />
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28 And when she had so said, she went her way, and called Mary her sister secretly<Ref name="lathra">{{2977}}</Ref>, saying, '''The Master<Ref name="didaskalos">{{1320}}</Ref> is come, and calleth for thee.'''<br />
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29 As soon as she heard that, she arose quickly, and came unto him.<br />
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30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
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31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
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32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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=== He groaned===<br />
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33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
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34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
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35 Jesus wept.<br />
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36 Then said the Jews, ''Behold how he loved him!''<br />
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37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
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38 Jesus therefore again groaning<Ref name="embrimaomai">{{1690}}</Ref> in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
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== Jesus Raises Lazarus ==<br />
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39 Jesus said, <span style="color:#FF0000">'''Take ye away the stone.''</span> Martha, the sister of him that was dead, saith unto him, '''Lord, by this time he stinketh: for he hath been dead four days.'''<br />
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40 Jesus saith unto her, <span style="color:#FF0000">'''Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?''</span><br />
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41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, <span style="color:#FF0000">'''Father, I thank thee that thou hast heard me.''</span><br />
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42 <span style="color:#FF0000">'''And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.''</span><br />
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43 And when he thus had spoken, he cried with a loud voice, <span style="color:#FF0000">'''Lazarus, come forth.''</span><br />
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44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, <span style="color:#FF0000">'''Loose him, and let him go.''</span><br />
<br />
== The Plot to Kill Jesus ==<br />
<br />
45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
<br />
46 But some of them went their ways to the [[Pharisees]], and told them what things Jesus had done.<br />
<br />
47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
<br />
48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
<br />
49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
<br />
50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
<br />
51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
<br />
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
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53 Then from that day forth they took counsel together for to put him to death.<br />
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54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
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55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
<br />
56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
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57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
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{{Template:John}} <br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67934John 112024-03-27T22:21:53Z<p>Wiki1: </p>
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<div>{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
|-<br />
| '''Comments'''<br />
|-<br />
| '''V2''' This Mary whose brother [[Lazarus]] had anointed the Lord. <br />
|-<br />
| '''V5''' Jesus loved Martha, and her sister, and [[Lazarus]].<br />
|-<br />
| '''V7''' Let us go into Judaea again.<br />
|-<br />
| '''V8''' disciples say the Jews <br />
|-<br />
| '''V9-10''' The light will show us [[the way]].<br />
|-<br />
| '''V11''' <span style="color:#FF0000">''' [[Lazarus]] sleepeth; that I may awake him '''</span><br />
|-<br />
| '''V14''' Jesus said plainly, <span style="color:#FF0000">'''[[Lazarus]] is dead. '''</span><br />
|-<br />
| '''V16''' Thomas (Didymus) '''Let us also go, that we may die with him.''' Doubted the light.<br />
|-<br />
| V20 "but Mary sat still" The word her is the verb ''kathezomai'' but appears as ekathezeto<Ref name="kathezomai">{{2516}}</Ref> scholars admit this is an idiom that does not mean she was ''sitting''. Does it just mean she ''remained'' in the house or that she remained "still" as the King James Version says. The only author that uses this idiom is John. We see it used where Jesus is ''sitting'' by Jacob's well of the Samaritan.<br />
|-<br />
| '''V24''' Martha knows there is a [[resurrection]] at the last day.'''<Ref name="resurrection"></Ref><br />
|-<br />
| '''V27-28''' Martha '''believes He is the [[Christ]], the [[Son of God]].''' And calls Him '''The Master<Ref name="didaskalos">{{1320}}</Ref>.'''<br />
|-<br />
| '''V33''' Jesus saw the Jews weeping, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled,<Ref name="tarasso'">{{5015}}</Ref> This ''groaning'' and being ''troubled'' in ''his spirit'' is a very unique statement and choice of words. In ''Ellicott's Commentary for English Readers'' states, "The word rendered "groaned" occurs, besides in this verse and [[John 11]]:38, three times in the New Testament; in [[Matthew 9]]:30 ("and Jesus straitly charged them"); [[Mark 1]]:43 ("and He straitly charged him"); and [[Mark 14]]:5 ("and they murmured against her"). Comp. Notes at these places. The original meaning of the word is "to snort, as of horses." <Br>Passing to the moral sense, it expresses disturbance of the mind--vehement agitation. <Br>This may express itself in sharp admonition, in words of anger against a person, or in a physical shudder, answering to the intensity of the emotion. <Br>In each of the passages in the earlier Gospels the word is accompanied by an object upon which the feeling is directed. <Br>In the present context it does not go beyond the subject of the feeling. <Br>Here it is "in the spirit" (comp. [[John 13]]:21); and in [[John 11]]:38 it is "in Himself." <Br>Both mean the same thing; and point to the inner moral depth of His righteous indignation; the object of it, however, is not expressed..." But the spirit of Christ is not void so something is taking place involving these Jews 1.9 miles from where the Jews want to kill Jesus.<Br>David Robert Palmer adds in his footnote 201 of his <Ref name="DavidRobertPalmer">: "201 11:33 Greek: ἐνεβριμήσατο τῷ πνεύματι - "snorted in his spirit." The verb is ἐμβριμάομαι -<br />
embrimáomai, of which there is a relatively small sampling in all of Greek literature. In classical literature it was used a few times for the snorting of horses. Bible occurrences are limited to Daniel 11:30 in some editions of the Septuagint, for "angered;" Matthew 9:30 and Mark 1:43 for "sternly admonish;" and Mark 14:5 for "scold;" and other than those, these two instances here in John 11:33, 38. I can well envision how a scolding or stern warning can be a snorting of sorts. But how do you snort or scold in your spirit? The main lexicons like Lidell & Scott; and Bauer; and the back of the UBS Greek text, say here it means "be deeply moved." Bagster/Moulton says "to be greatly fretted or agitated." As for snorting, humans are known to snort when heaving in crying and at the same time trying to suppress the sobs. Snorts happen. <Br>It is significant to me that for the crying that Jesus did in v. 35, John used the verb δακρύω - dakrúō, instead of one of the more usual words for weeping or crying. With δακρύω there is more emphasis on the secretion or exuding of fluid, than on the sound or other considerations like with the other verbs. I get the impression that Jesus was holding his strong emotions in. I notice that Weymouth also, in his translation, <br />
rendered this, "curbing the strong emotion of His spirit." Certainly, the simple fact that John twice says the emotion was inside, "in his spirit," and "inside himself," gives this credibility. There is somewhat of a trend in the most recent translations to render this something more pertaining to anger.</Ref><br />
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|52 "gather together in one the children of God that were scattered abroad."<br />
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| '''Questions'''<br />
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== The Death of Lazarus ==<br />
<br />
1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
<br />
2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
<br />
3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
<br />
4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
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5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
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7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
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8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
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9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
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10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
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11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend [[Lazarus]] sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
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12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
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13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
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14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
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15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
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16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
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== I Am the Resurrection and the Life ==<br />
<br />
17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
<br />
18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<Ref>furlongs=660ft; 15 furlongs=1.875 miles</ref><br />
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19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
<br />
=== Mary sat still===<br />
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20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
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21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
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23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
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24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
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25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
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26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
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27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
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== Jesus Weeps ==<br />
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28 And when she had so said, she went her way, and called Mary her sister secretly<Ref name="lathra">{{2977}}</Ref>, saying, '''The Master<Ref name="didaskalos">{{1320}}</Ref> is come, and calleth for thee.'''<br />
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29 As soon as she heard that, she arose quickly, and came unto him.<br />
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30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
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31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
<br />
32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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=== He groaned===<br />
<br />
33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
<br />
34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
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35 Jesus wept.<br />
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36 Then said the Jews, ''Behold how he loved him!''<br />
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37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
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38 Jesus therefore again groaning<Ref name="embrimaomai">{{1690}}</Ref> in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
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== Jesus Raises Lazarus ==<br />
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39 Jesus said, <span style="color:#FF0000">'''Take ye away the stone.''</span> Martha, the sister of him that was dead, saith unto him, '''Lord, by this time he stinketh: for he hath been dead four days.'''<br />
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40 Jesus saith unto her, <span style="color:#FF0000">'''Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?''</span><br />
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41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, <span style="color:#FF0000">'''Father, I thank thee that thou hast heard me.''</span><br />
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42 <span style="color:#FF0000">'''And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.''</span><br />
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43 And when he thus had spoken, he cried with a loud voice, <span style="color:#FF0000">'''Lazarus, come forth.''</span><br />
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44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, <span style="color:#FF0000">'''Loose him, and let him go.''</span><br />
<br />
== The Plot to Kill Jesus ==<br />
<br />
45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
<br />
46 But some of them went their ways to the [[Pharisees]], and told them what things Jesus had done.<br />
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47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
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48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
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49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
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50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
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51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
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52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
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53 Then from that day forth they took counsel together for to put him to death.<br />
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54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
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55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
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56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
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57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
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<div>[[File:historycreed.jpg|right|thumb|The Creed of the Apostles or "Apostles' Creed" was titled '''Symbolum Apostolorum''.]]<br />
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== Apostles' Creed ==<br />
<br />
Reference to an ''[[Apostles Creed|Apostles' Creed]]'' appears for the first time in a letter, probably written by [[Ambrose]], from a Council in Milan to Pope [[Siricius]] in about 390 AD. "Let them give credit to the [[Creed of the Apostles]], which the Roman Church has always kept and preserved undefiled".<br />
<br />
[[Siricius]]<Ref> [[Siricius]] was supposedly the first to bear the title Pontifex Maximus</Ref> was elected Bishop of Rome and was the first to issue ''decretals'' and would later be called the Pope. His first was the ''Directa decretal'' which claimed apostolic origin for clerical celibacy.<Ref>It complained that clerics (deacons, priests, and bishops) were still living with their wives and having children, thus contravening the Council of Elvira which was only attended by 19 bishops and a few elders. It has been claimed that it produced 36 Canons but only about 21 of them were considered authentic, the rest were added later. Canon 33, ''enjoining celibacy upon all clerics, married or not,'' and all who minister at the [[altars]] was clearly added later for the purposes of controlling the funds given to Churches.</Ref> These Decretals were a departure from the [[Doctrines of Jesus]] regarding [[Exercises authority|exercising authority]] one over the other.<Ref name="exauth">{{exauth}}</Ref><br />
<br />
But what existed at that time was not what is now known as the "Apostles' Creed", but a shorter statement of belief that, for instance, did not include the phrase "maker of heaven and earth", a phrase that may have been inserted only in the 7th century.<br />
<br />
[[File:apostlescreed.jpg|right|thumb|This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit which of course they never did.]]<br />
<br />
=== Authorship and authority ===<br />
<br />
This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the [[Holy Spirit]], with each of the twelve contributing one of the articles, was already current at that time.<br />
<br />
There appears to be no truth to this made-up story.<br />
<br />
The [[Ambrose]] who had written [[Siricius]] was elected by the [[voice]] of the people as bishop of Milan. But these voters were “instant Christians”,<Ref>''Instant Christians. Just add water.'' [[Baptism]] with water but no real [[repent]]ance. "Then Peter said unto them, [[Repent]], and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." [[Acts 2]]:38</Ref> formed at the emperor’s command, not by [[repent]]ance but by government order to be baptized. These just-add-water converts would alter Christianity. <br />
<br />
[[Ambrose]] was the son of the governor of Gaul and a former high Roman official. He had asked the emperor if he could become Bishop of Milan, and he was granted that right by this self-appointed ''Bishop of Bishops''. Before Ambrose could accept this position, he had to take time to research what Christianity was, for he had no idea. He returned some time later with his own doctrines.<br />
<br />
[[File:apostlescreedrubric.jpg|right|thumb|In this 13th-century rubric each of the twelve apostles is supposedly contributing one of the articles which there is no evidence of in any history of the creed.]]<br />
<br />
[[Ambrose]] who is often listed as [[Fathers|''Patristics'']] author of this new church and was considered a bishop as an “aristocratic figure”, and he formulated the Church according to the “ways of [[Rome]] issuing decrees, edicts, and commands”, rather than serving as a subject, minister, and servant of the people. He also displayed a fierce hatred of women that was carried into the middle ages. <br />
<br />
He was intolerant of other religions, and he actually argued in the Roman Senate that all other religions should be stamped out. This seems in direct opposition to the teachings of [[Jesus]]. The idea that other religions should be persecuted by Roman force and policy seems to fly in the face of the injustice of the Crucifixion itself.<br />
<br />
: “Touch not; taste not; handle not; Which all are to perish with the using; after the commandments and doctrines of men?” [[Colossians 2]]:21-22<br />
<br />
These people, by a majority vote, chose a single, top-down ruling bishop for thousands and, at the command of a tyrant and his ''[[Edict of Milan]]'', were not Christians of [[repent]]ance, although, they may have been baptized with water and fanfare. <br />
<br />
The Milan Church and its hierarchy of authority was established by the spirit and character of [[Constantine]], not by [[Christ]]. Much of what we see as the Church today has come down through this tainted [[religion]] and apostasy. To understand the Church and its position in the [[Kingdom of God]], we must go back to its origin, which is Christ, not [[Constantine]].<br />
<br />
: “Ye are bought with a price; be not ye the servants of men.” [[1 Corinthians 7]]:23<br />
<br />
The [[Early Church]] was much different than the [[Modern Christians]] and their Churches.<br />
<br />
While much of what is in the Creed may be true, it is a distraction from what Christ said about being a [[Doer]] of the word. The Early Christian and what they did was in [[Christian conflict|Conflict]] with [[Rome]]. Many of the modern Churches preach a way that has more in common with the [[Corban]] of the [[Pharisees]] that made the word of God to none effect, rather than aligning with the [[Early Church]] and its [[daily ministration]].<br />
<br />
I know that:<br />
<br />
: [[Matthew 24]]:5 For many shall come in my name, saying, I am Christ; and shall deceive many.<br />
<br />
: [[Matthew 7]]:7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that [[Workers of Iniquity|work iniquity]].<Ref name="lord2">{{lord2}}</Ref></div>Wiki1http://preparingyou.com/wiki/index.php?title=Creed_of_the_Apostles&diff=67901Creed of the Apostles2024-03-27T13:57:27Z<p>Wiki1: </p>
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[[Category:Topics]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Apostlescreed&diff=67898Template:Apostlescreed2024-03-27T13:53:27Z<p>Wiki1: /* Apostles' Creed */</p>
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<div>[[File:historycreed.jpg|right|thumb|The Creed of the Apostles or "Apostles' Creed" was titled '''Symbolum Apostolorum''.]]<br />
<br />
== Apostles' Creed ==<br />
<br />
Reference to an ''Apostles' Creed'' appears for the first time in a letter, probably written by [[Ambrose]], from a Council in Milan to Pope [[Siricius]] in about 390 AD. "Let them give credit to the Creed of the Apostles, which the Roman Church has always kept and preserved undefiled".<br />
<br />
[[Siricius]]<Ref> [[Siricius]] was supposedly the first to bear the title Pontifex Maximus</Ref> was elected Bishop of Rome and was the first to issue ''decretals'' and would later be called the Pope. His first was the ''Directa decretal'' which claimed apostolic origin for clerical celibacy.<Ref>It complained that clerics (deacons, priests, and bishops) were still living with their wives and having children, thus contravening the Council of Elvira which was only attended by 19 bishops and a few elders. It has been claimed that it produced 36 Canons but only about 21 of them were considered authentic, the rest were added later. Canon 33, ''enjoining celibacy upon all clerics, married or not,'' and all who minister at the [[altars]] was clearly added later for the purposes of controlling the funds given to Churches.</Ref> These Decretals were a departure from the [[Doctrines of Jesus]] regarding [[Exercises authority|exercising authority]] one over the other.<Ref name="exauth">{{exauth}}</Ref><br />
<br />
But what existed at that time was not what is now known as the "Apostles' Creed", but a shorter statement of belief that, for instance, did not include the phrase "maker of heaven and earth", a phrase that may have been inserted only in the 7th century.<br />
<br />
[[File:apostlescreed.jpg|right|thumb|This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit which of course they never did.]]<br />
<br />
=== Authorship and authority ===<br />
<br />
This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the [[Holy Spirit]], with each of the twelve contributing one of the articles, was already current at that time.<br />
<br />
There appears to be no truth to this made-up story.<br />
<br />
The [[Ambrose]] who had written [[Siricius]] was elected by the [[voice]] of the people as bishop of Milan. But these voters were “instant Christians”,<Ref>''Instant Christians. Just add water.'' [[Baptism]] with water but no real [[repent]]ance. "Then Peter said unto them, [[Repent]], and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." [[Acts 2]]:38</Ref> formed at the emperor’s command, not by [[repent]]ance but by government order to be baptized. These just-add-water converts would alter Christianity. <br />
<br />
[[Ambrose]] was the son of the governor of Gaul and a former high Roman official. He had asked the emperor if he could become Bishop of Milan, and he was granted that right by this self-appointed ''Bishop of Bishops''. Before Ambrose could accept this position, he had to take time to research what Christianity was, for he had no idea. He returned some time later with his own doctrines.<br />
<br />
[[File:apostlescreedrubric.jpg|right|thumb|In this 13th-century rubric each of the twelve apostles is supposedly contributing one of the articles which there is no evidence of in any history of the creed.]]<br />
<br />
[[Ambrose]] who is often listed as [[Fathers|''Patristics'']] author of this new church and was considered a bishop as an “aristocratic figure”, and he formulated the Church according to the “ways of [[Rome]] issuing decrees, edicts, and commands”, rather than serving as a subject, minister, and servant of the people. He also displayed a fierce hatred of women that was carried into the middle ages. <br />
<br />
He was intolerant of other religions, and he actually argued in the Roman Senate that all other religions should be stamped out. This seems in direct opposition to the teachings of [[Jesus]]. The idea that other religions should be persecuted by Roman force and policy seems to fly in the face of the injustice of the Crucifixion itself.<br />
<br />
: “Touch not; taste not; handle not; Which all are to perish with the using; after the commandments and doctrines of men?” [[Colossians 2]]:21-22<br />
<br />
These people, by a majority vote, chose a single, top-down ruling bishop for thousands and, at the command of a tyrant and his ''[[Edict of Milan]]'', were not Christians of [[repent]]ance, although, they may have been baptized with water and fanfare. <br />
<br />
The Milan Church and its hierarchy of authority was established by the spirit and character of [[Constantine]], not by [[Christ]]. Much of what we see as the Church today has come down through this tainted [[religion]] and apostasy. To understand the Church and its position in the [[Kingdom of God]], we must go back to its origin, which is Christ, not [[Constantine]].<br />
<br />
: “Ye are bought with a price; be not ye the servants of men.” [[1 Corinthians 7]]:23<br />
<br />
The [[Early Church]] was much different than the [[Modern Christians]] and their Churches.<br />
<br />
While much of what is in the Creed may be true, it is a distraction from what Christ said about being a [[Doer]] of the word. The Early Christian and what they did was in [[Christian conflict|Conflict]] with [[Rome]]. Many of the modern Churches preach a way that has more in common with the [[Corban]] of the [[Pharisees]] that made the word of God to none effect, rather than aligning with the [[Early Church]] and its [[daily ministration]].<br />
<br />
I know that:<br />
<br />
: [[Matthew 24]]:5 For many shall come in my name, saying, I am Christ; and shall deceive many.<br />
<br />
: [[Matthew 7]]:7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that [[Workers of Iniquity|work iniquity]].<Ref name="lord2">{{lord2}}</Ref></div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Nicene_Creed&diff=67897Template:Nicene Creed2024-03-27T13:45:26Z<p>Wiki1: </p>
<hr />
<div>== [[Nicene Creed]] ==<br />
<br />
[[File:Nicaea.jpg|thumb|Icon depicting Emperor [[Constantine]], accompanied by his bishops of the [[First Council of Nicaea]] (325), holding the [[Nicene Creed|Niceno–Constantinopolitan Creed]] of 381 which is impossible. [[Constantine]] was instituting a new Church maintaining some of the teachings of Christ for his own purposes that often strayed considerably from the [[Doctrines of Jesus]] altering [[The Way]] of [[righteousness]]. ]]<br />
<br />
The term "Creed" used to mean 'I engage'. It was supposed to be a personal profession of your deeply held opinion which provoke you to action. Any official creed of the the Holy Church established by [[Jesus]] the [[Christ]] should consist only of the words of Christ and the [[Doctrines of Jesus]] since the Church was "founded and established by Jesus Christ, to receive, preserve, and propagate his doctrines and ordinances" and He granted no authority to exercise control over the [[faith]] of the people. The [[Holy Spirit]] is to be our guide and comforter. <br />
<br />
Where did God grant the right of anyone the ''[[exercise authority|authority]]''<Ref name="exauft">{{exauft}}</Ref> to impose their opinion on anyone else?<br />
<br />
Alexander of Alexandria sought to excommunicate [[Eusebius]] as a heretic until Eusebius submitted and agreed to the Nicene Creed at the First Council of Nicea in 325.<br />
<br />
=== The original===<br />
<br />
The original [[Nicene Creed]] was first adopted in 325 at the First Council of Nicaea. At that time, the text ended with the words "We believe in the Holy Spirit", after which various anathemas against Arian propositions were added.<br />
<br />
The Second Ecumenical Council held in Constantinople in 381 as a modification of the original Nicene Creed of 325 produced the "Niceno-Constantinopolitan Creed" or the "Nicene-Constantinopolitan Creed". It also came to be very commonly known simply as the "[[Nicene Creed]]". It is the only authoritative ecumenical statement of the Christian faith accepted by the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and the major Protestant denominations.<br />
<br />
The [[Creed of the Apostles]] and Athanasian creeds are not as widely accepted. The Apostles' Creed makes no explicit statements about the divinity of the Son and the Holy Spirit, but, in the view of many who use it, the doctrine is implicit in it.<br />
<br />
'''What about the creed? '''<br />
<br />
'''Who is to define and explain it? '''<br />
<br />
'''Is not agreeing on how it is applied an important thing?'''<br />
<br />
We believe that agreeing as to the meaning of the creed is dependent on agreeing with Christ through the [[Doctrines of Jesus]]. That is a process that may require mutual ''rebuke'' and reproof amongst men and women over a long time. The agreement we seek comes in time as we seek the [[kingdom of God]] and His [[righteousness]]... The Church is a system in which you may seek [[the way]] of Christ. <br />
<br />
Joining the Church or a Church does not make your salvation real. Dividing people over their personal opinions concerning the [[Doctrines of Jesus]] vs the [[doctrines of men]] seems to be against the teachings of Christ. It is joining with Christ in spirit and in truth that we must [[seek]]. The Church should never come between the spiritual engagement of that connection to the [[Holy Spirit]] sent by [[Christ]] through [[faith]].</div>Wiki1http://preparingyou.com/wiki/index.php?title=Nicene_Creed&diff=67896Nicene Creed2024-03-27T13:44:40Z<p>Wiki1: </p>
<hr />
<div>{{Nicene Creed}}<br />
<br />
{{Apostlescreed}}<br />
<br />
{{HHCCreed}}<br />
<br />
{{Template:Religion}}<br />
<br />
<br />
<br />
{{Template:Network}}<br />
<br />
<br />
== Footnotes ==<br />
<br />
<references /><br />
<br />
[[Category:Articles]]<br />
<br />
[[Category:Definitions]]<br />
<br />
[[Category:Topics]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Nicene_Creed&diff=67895Template:Nicene Creed2024-03-27T13:42:58Z<p>Wiki1: /* Nicene Creed */</p>
<hr />
<div>== [[Nicene Creed]] ==<br />
<br />
[[File:Nicaea.jpg|thumb|Icon depicting Emperor [[Constantine]], accompanied by his bishops of the [[First Council of Nicaea]] (325), holding the [[Nicene Creed|Niceno–Constantinopolitan Creed]] of 381 which is impossible. [[Constantine]] was instituting a new Church maintaining some of the teachings of Christ for his own purposes that often strayed considerably from the [[Doctrines of Jesus]] altering [[The Way]] of [[righteousness]]. ]]<br />
<br />
The term [[Creed]] used to mean 'I engage'. It was supposed to be a personal profession of your deeply held opinion which provoke you to action. Any official creed of the the Holy Church established by [[Jesus]] the [[Christ]] should consist only of the words of Christ and the [[Doctrines of Jesus]] since the Church was "founded and established by Jesus Christ, to receive, preserve, and propagate his doctrines and ordinances" and He granted no authority to exercise control over the [[faith]] of the people. The [[Holy Spirit]] is to be our guide and comforter. <br />
<br />
Where did God grant the right of anyone the ''[[exercise authority|authority]]''<Ref name="exauft">{{exauft}}</Ref> to impose their opinion on anyone else?<br />
<br />
Alexander of Alexandria sought to excommunicate [[Eusebius]] as a heretic until Eusebius submitted and agreed to the Nicene Creed at the First Council of Nicea in 325.<br />
<br />
=== The original===<br />
<br />
The original [[Nicene Creed]] was first adopted in 325 at the First Council of Nicaea. At that time, the text ended with the words "We believe in the Holy Spirit", after which various anathemas against Arian propositions were added.<br />
<br />
The Second Ecumenical Council held in Constantinople in 381 as a modification of the original Nicene Creed of 325 produced the "Niceno-Constantinopolitan Creed" or the "Nicene-Constantinopolitan Creed". It also came to be very commonly known simply as the "[[Nicene Creed]]". It is the only authoritative ecumenical statement of the Christian faith accepted by the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and the major Protestant denominations.<br />
<br />
The [[Creed of the Apostles]] and Athanasian creeds are not as widely accepted. The Apostles' Creed makes no explicit statements about the divinity of the Son and the Holy Spirit, but, in the view of many who use it, the doctrine is implicit in it.<br />
<br />
'''What about the creed? '''<br />
<br />
'''Who is to define and explain it? '''<br />
<br />
'''Is not agreeing on how it is applied an important thing?'''<br />
<br />
We believe that agreeing as to the meaning of the creed is dependent on agreeing with Christ through the [[Doctrines of Jesus]]. That is a process that may require mutual ''rebuke'' and reproof amongst men and women over a long time. The agreement we seek comes in time as we seek the [[kingdom of God]] and His [[righteousness]]... The Church is a system in which you may seek [[the way]] of Christ. <br />
<br />
Joining the Church or a Church does not make your salvation real. Dividing people over their personal opinions concerning the [[Doctrines of Jesus]] vs the [[doctrines of men]] seems to be against the teachings of Christ. It is joining with Christ in spirit and in truth that we must [[seek]]. The Church should never come between the spiritual engagement of that connection to the [[Holy Spirit]] sent by [[Christ]] through [[faith]].</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:HHCCreed&diff=67894Template:HHCCreed2024-03-27T13:39:16Z<p>Wiki1: </p>
<hr />
<div>== Creed of the Comforter ==<br />
<br />
A Holy Creed Study <Br><br />
http://www.hisholychurch.org/creed.php<br />
<br />
Creeds and Conclusions <br />
http://www.hisholychurch.org/creed2.php<br />
<br />
Creed notes in PDF.<br />
http://www.hisholychurch.org/creednotes.pdf<br />
<br />
[[Hebrews 11]]:6 But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.<br />
<br />
See also:<Br><br />
The Apostles' Creed<Br><br />
https://preparingyou.com/wiki/Apostles_Creed<br />
<br />
Nicene Creed<Br><br />
https://preparingyou.com/wiki/Nicene_Creed</div>Wiki1http://preparingyou.com/wiki/index.php?title=Nicene_Creed&diff=67893Nicene Creed2024-03-27T13:36:55Z<p>Wiki1: </p>
<hr />
<div>{{Nicene Creed}}<br />
<br />
{{Apostlescreed}}<br />
<br />
{{HHCcreed}}<br />
<br />
{{Template:Religion}}<br />
<br />
<br />
<br />
{{Template:Network}}<br />
<br />
<br />
== Footnotes ==<br />
<br />
<references /><br />
<br />
[[Category:Articles]]<br />
<br />
[[Category:Definitions]]<br />
<br />
[[Category:Topics]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:HHCCreed&diff=67892Template:HHCCreed2024-03-27T13:34:54Z<p>Wiki1: Created page with "HHC Creed Study <Br> http://www.hisholychurch.org/creed.php Creeds and Conclusions http://www.hisholychurch.org/creed2.php Creed notes in PDF. http://www.hisholychurch.org/..."</p>
<hr />
<div>HHC Creed Study <Br><br />
http://www.hisholychurch.org/creed.php<br />
<br />
Creeds and Conclusions <br />
http://www.hisholychurch.org/creed2.php<br />
<br />
Creed notes in PDF.<br />
http://www.hisholychurch.org/creednotes.pdf<br />
<br />
[[Hebrews 11]]:6 But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.<br />
<br />
See also:<Br><br />
The Apostles' Creed<Br><br />
https://preparingyou.com/wiki/Apostles_Creed<br />
<br />
Nicene Creed<Br><br />
https://preparingyou.com/wiki/Nicene_Creed</div>Wiki1http://preparingyou.com/wiki/index.php?title=Apostles_Creed&diff=67891Apostles Creed2024-03-27T13:25:32Z<p>Wiki1: </p>
<hr />
<div>{{Apostlescreed}}<br />
<br />
<br />
{{Nicene Creed}}<br />
<br />
{{Template:Religion}}<br />
<br />
HHC Creed<br />
http://www.hisholychurch.org/creed.php<br />
<br />
Creeds and Conclusions<br />
http://www.hisholychurch.org/creed2.php<br />
<br />
Creed notes in PDF.<br />
http://www.hisholychurch.org/creednotes.pdf<br />
<br />
[[Hebrews 11]]:6 But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.<br />
<br />
<br />
{{Template:Network}}<br />
<br />
== Footnotes ==<br />
<br />
<references /><br />
<br />
<br />
<br />
<br />
<br />
[[Category:Articles]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Apostlescreed&diff=67890Template:Apostlescreed2024-03-27T13:20:46Z<p>Wiki1: /* Apostles' Creed */</p>
<hr />
<div>[[File:historycreed.jpg|right|thumb|The Creed of the Apostles or "Apostles' Creed" was titled '''Symbolum Apostolorum''.]]<br />
<br />
== Apostles' Creed ==<br />
<br />
Reference to an ''Apostles' Creed'' appears for the first time in a letter, probably written by [[Ambrose]], from a Council in Milan to Pope [[Siricius]] in about 390 AD. "Let them give credit to the Creed of the Apostles, which the Roman Church has always kept and preserved undefiled".<br />
<br />
[[Siricius]]<Ref> [[Siricius]] was supposedly the first to bear the title Pontifex Maximus</Ref> was elected Bishop of Rome and was the first to issue ''decretals'' and would later be called the Pope. His first was the ''Directa decretal'' which claimed apostolic origin for clerical celibacy.<Ref>It complained that clerics (deacons, priests, and bishops) were still living with their wives and having children, thus contravening the Council of Elvira which was only attended by 19 bishops and a few elders. It has been claimed that it produced 36 Canons but only about 21 of them were considered authentic, the rest were added later. Canon 33, ''enjoining celibacy upon all clerics, married or not,'' and all who minister at the [[altars]] was clearly added later for the purposes of controlling the funds given to Churches.</Ref> These Decretals were a departure from the [[Doctrines of Jesus]] regarding [[Exercises authority|exercising authority]] one over the other.<Ref name="exauth">{{exauth}}</Ref><br />
<br />
But what existed at that time was not what is now known as the "Apostles' Creed", but a shorter statement of belief that, for instance, did not include the phrase "maker of heaven and earth", a phrase that may have been inserted only in the 7th century.<br />
<br />
[[File:apostlescreed.jpg|right|thumb|This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit which of course they never did.]]<br />
This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit, with each of the twelve contributing one of the articles, was already current at that time.<br />
<br />
There appears to be no truth to this made-up story.<br />
<br />
The [[Ambrose]] who had written Siricius was elected by the [[voice]] of the people as bishop of Milan. But these voters were “instant Christians”,<Ref>''Instant Christians. Just add water.'' [[Baptism]] with water but no real [[repent]]ance. "Then Peter said unto them, [[Repent]], and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." [[Acts 2]]:38</Ref> formed at the emperor’s command, not by [[repent]]ance but by government order to be baptized. These just-add-water converts would alter Christianity. <br />
<br />
[[Ambrose]] was the son of the governor of Gaul and a former high Roman official. He had asked the emperor if he could become Bishop of Milan, and he was granted that right by this self-appointed ''Bishop of Bishops''. Before Ambrose could accept this position, he had to take time to research what Christianity was, for he had no idea. He returned some time later with his own doctrines.<br />
<br />
[[File:apostlescreedrubric.jpg|right|thumb|In this 13th-century rubric each of the twelve apostles is supposedly contributing one of the articles which there is no evidence of in any history of the creed.]]<br />
<br />
[[Ambrose]] who is often listed as [[Fathers|''Patristics'']] author of this new church and was considered a bishop as an “aristocratic figure”, and he formulated the Church according to the “ways of [[Rome]] issuing decrees, edicts, and commands”, rather than serving as a subject, minister, and servant of the people. He also displayed a fierce hatred of women that was carried into the middle ages. <br />
<br />
He was intolerant of other religions, and he actually argued in the Roman Senate that all other religions should be stamped out. This seems in direct opposition to the teachings of [[Jesus]]. The idea that other religions should be persecuted by Roman force and policy seems to fly in the face of the injustice of the Crucifixion itself.<br />
<br />
: “Touch not; taste not; handle not; Which all are to perish with the using; after the commandments and doctrines of men?” [[Colossians 2]]:21-22<br />
<br />
These people, by a majority vote, chose a single, top-down ruling bishop for thousands and, at the command of a tyrant and his ''Edict of Milan'', were not Christians of [[repent]]ance, although, they may have been baptized with water and fanfare. <br />
<br />
The Milan Church and its hierarchy of authority was established by the spirit and character of [[Constantine]], not by [[Christ]]. Much of what we see as the Church today has come down through this tainted [[religion]] and apostasy. To understand the Church and its position in the [[Kingdom of God]], we must go back to its origin, which is Christ, not [[Constantine]].<br />
<br />
: “Ye are bought with a price; be not ye the servants of men.” [[1 Corinthians 7]]:23<br />
<br />
The [[Early Church]] was much different than the [[Modern Christians]] and their Churches.<br />
<br />
While much of what is in the Creed may be true, it is a distraction from what Christ said about being a [[Doer]] of the word. The Early Christian and what they did was in [[Christian conflict|Conflict]] with [[Rome]]. Many of the modern Churches preach a way that has more in common with the [[Corban]] of the [[Pharisees]] that made the word of God to none effect, rather than aligning with the [[Early Church]] and its [[daily ministration]].<br />
<br />
I know that:<br />
<br />
: [[Matthew 24]]:5 For many shall come in my name, saying, I am Christ; and shall deceive many.<br />
<br />
: [[Matthew 7]]:7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that [[Workers of Iniquity|work iniquity]].</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Nicene_Creed&diff=67889Template:Nicene Creed2024-03-27T13:18:14Z<p>Wiki1: </p>
<hr />
<div>== [[Nicene Creed]] ==<br />
<br />
[[File:Nicaea.jpg|thumb|Icon depicting Emperor [[Constantine]], accompanied by his bishops of the [[First Council of Nicaea]] (325), holding the [[Nicene Creed|Niceno–Constantinopolitan Creed]] of 381 which is impossible. [[Constantine]] was instituting a new Church maintaining some of the teachings of Christ for his own purposes that often strayed considerably from the [[Doctrines of Jesus]] altering [[The Way]] of [[righteousness]]. ]]<br />
<br />
The term [[Creed]] used to mean 'I engage'. It was supposed to be a personal profession of your deeply held opinion which provoke you to action. Any official creed of the the Holy Church established by [[Jesus]] the [[Christ]] should consist only of the words of Christ and the [[Doctrines of Jesus]] since the Church was "founded and established by Jesus Christ, to receive, preserve, and propagate his doctrines and ordinances" and He granted no authority to exercise control over the [[faith]] of the people. The [[Holy Spirit]] is to be our guide and comforter. <br />
<br />
Where did God grant the right of anyone the ''[[exercise authority|authority]]''<Ref name="exauft">{{exauft}}</Ref> to impose their opinion on anyone else?<br />
<br />
Alexander of Alexandria sought to excommunicate [[Eusebius]] as a heretic until Eusebius submitted and agreed to the Nicene Creed at the First Council of Nicea in 325.<br />
<br />
The original [[Nicene Creed]] was first adopted in 325 at the First Council of Nicaea. At that time, the text ended with the words "We believe in the Holy Spirit", after which various anathemas against Arian propositions were added.<br />
<br />
The Second Ecumenical Council held in Constantinople in 381 as a modification of the original Nicene Creed of 325 produced the "Niceno-Constantinopolitan Creed" or the "Nicene-Constantinopolitan Creed". It also came to be very commonly known simply as the "[[Nicene Creed]]". It is the only authoritative ecumenical statement of the Christian faith accepted by the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and the major Protestant denominations.<br />
<br />
The [[Creed of the Apostles]] and Athanasian creeds are not as widely accepted. The Apostles' Creed makes no explicit statements about the divinity of the Son and the Holy Spirit, but, in the view of many who use it, the doctrine is implicit in it.<br />
<br />
'''What about the creed? '''<br />
<br />
'''Who is to define and explain it? '''<br />
<br />
'''Is not agreeing on how it is applied an important thing?'''<br />
<br />
We believe that agreeing as to the meaning of the creed is dependent on agreeing with Christ through the [[Doctrines of Jesus]]. That is a process that may require mutual ''rebuke'' and reproof amongst men and women over a long time. The agreement we seek comes in time as we seek the [[kingdom of God]] and His [[righteousness]]... The Church is a system in which you may seek [[the way]] of Christ. <br />
<br />
Joining the Church or a Church does not make your salvation real. Dividing people over their personal opinions concerning the [[Doctrines of Jesus]] seems to be against the teachings of Christ. It is joining with Christ in spirit and in truth that we must [[seek]]. The Church should never come between the spiritual engagement of that connection to the [[Holy Spirit]] sent by [[Christ]] through [[faith]].</div>Wiki1http://preparingyou.com/wiki/index.php?title=Nicene_Creed&diff=67888Nicene Creed2024-03-27T13:17:00Z<p>Wiki1: </p>
<hr />
<div>{{Nicene Creed}}<br />
<br />
{{Apostlescreed}}<br />
<br />
{{Template:Religion}}<br />
<br />
<br />
<br />
{{Template:Network}}<br />
<br />
HHC Creed<br />
http://www.hisholychurch.org/creed.php<br />
<br />
Creeds and Conclusions<br />
http://www.hisholychurch.org/creed2.php<br />
<br />
Creed notes in PDF.<br />
http://www.hisholychurch.org/creednotes.pdf<br />
<br />
[[Hebrews 11]]:6 But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.<br />
<br />
<br />
== Footnotes ==<br />
<br />
<references /><br />
<br />
[[Category:Articles]]<br />
<br />
[[Category:Definitions]]<br />
<br />
[[Category:Topics]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Apostles_Creed&diff=67887Apostles Creed2024-03-27T13:15:24Z<p>Wiki1: Created page with "{{Apostlescreed}} {{Template:Network}} == Footnotes == <references /> Category:Articles"</p>
<hr />
<div>{{Apostlescreed}}<br />
<br />
<br />
{{Template:Network}}<br />
<br />
== Footnotes ==<br />
<br />
<references /><br />
<br />
[[Category:Articles]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Resurrection&diff=67886Resurrection2024-03-27T13:15:03Z<p>Wiki1: </p>
<hr />
<div><br />
<br />
Christian Doctrine of the Resurrection claims believers will be resurrected bodily when Christ returns. Christians disagree about the timing of Christ’s return, the resurrected body, and the scope of the resurrection. The [[Apostles Creed]], written in fourth century C.E., affirms “the resurrection of the body.” The [[Nicene Creed]] of 325 C.E., states, “I look for the resurrection of the dead, and the life of the world to come.” This belief has been popular.<br />
<br />
In [[John 11]], 24 "Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
<br />
But verse 25 states, "Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span>"<br />
<br />
There are those who see the soul is not inherently immortal. The soul is only God’s gift that grants the [[eternal life]] of the soul. <br />
<br />
[[2 Corinthians 5]]:6-8 reads:<br />
<br />
“5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7 (For we walk by faith, not by sight:) 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” [[2 Corinthians 5]]:5-8<br />
<br />
Jesus also says to the thief in [[Luke 23]]:43, “Truly I say to you, today you shall be with Me in Paradise.” Some other verses that theologians cite are [[Hebrews 12]]:23 and [[Philippians 1]]:23.</div>Wiki1http://preparingyou.com/wiki/index.php?title=Creed_of_the_Apostles&diff=67885Creed of the Apostles2024-03-27T13:11:50Z<p>Wiki1: Replaced content with "{{Apostlescreed}} {{Template:Network}} == Footnotes == <references /> Category:Articles"</p>
<hr />
<div>{{Apostlescreed}}<br />
<br />
<br />
{{Template:Network}}<br />
<br />
== Footnotes ==<br />
<br />
<references /><br />
<br />
[[Category:Articles]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Apostlescreed&diff=67884Template:Apostlescreed2024-03-27T13:11:09Z<p>Wiki1: </p>
<hr />
<div>[[File:historycreed.jpg|right|thumb|The Creed of the Apostles or "Apostles' Creed" was titled '''Symbolum Apostolorum''.]]<br />
<br />
== Apostles' Creed ==<br />
<br />
Reference to an ''Apostles' Creed'' appears for the first time in a letter, probably written by [[Ambrose]], from a Council in Milan to Pope [[Siricius]] in about 390 AD. "Let them give credit to the Creed of the Apostles, which the Roman Church has always kept and preserved undefiled".<br />
<br />
[[Siricius]]<Ref> [[Siricius]] was supposedly the first to bear the title Pontifex Maximus</Ref> was elected Bishop of Rome and was the first to issue ''decretals'' and would later be called the Pope. His first was the ''Directa decretal'' which claimed apostolic origin for clerical celibacy.<Ref>It complained that clerics (deacons, priests, and bishops) were still living with their wives and having children, thus contravening the Council of Elvira which was only attended by 19 bishops and a few elders. It has been claimed that it produced 36 Canons but only about 21 of them were considered authentic, the rest were added later. Canon 33, ''enjoining celibacy upon all clerics, married or not,'' and all who minister at the [[altars]] was clearly added later for the purposes of controlling the funds given to Churches.</Ref> These Decretals were a departure from the [[Doctrines of Jesus]] regarding [[Exercises authority|exercising authority]] one over the other.<Ref name="exauth">{{exauth}}</Ref><br />
<br />
But what existed at that time was not what is now known as the "Apostles' Creed", but a shorter statement of belief that, for instance, did not include the phrase "maker of heaven and earth", a phrase that may have been inserted only in the 7th century.<br />
<br />
[[File:apostlescreed.jpg|right|thumb|This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit which of course they never did.]]<br />
This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit, with each of the twelve contributing one of the articles, was already current at that time.<br />
<br />
There appears to be no truth to this made-up story.<br />
<br />
The [[Ambrose]] who had written Siricius was elected by the [[voice]] of the people as bishop of Milan. But these voters were “instant Christians”,<Ref>''Instant Christians. Just add water.'' [[Baptism]] with water but no real [[repent]]ance. "Then Peter said unto them, [[Repent]], and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." [[Acts 2]]:38</Ref> formed at the emperor’s command, not by [[repent]]ance but by government order to be baptized. These just-add-water converts would alter Christianity. <br />
<br />
[[Ambrose]] was the son of the governor of Gaul and a former high Roman official. He had asked the emperor if he could become Bishop of Milan, and he was granted that right by this self-appointed ''Bishop of Bishops''. Before Ambrose could accept this position, he had to take time to research what Christianity was, for he had no idea. He returned some time later with his own doctrines.<br />
<br />
[[File:apostlescreedrubric.jpg|right|thumb|In this 13th-century rubric each of the twelve apostles is supposedly contributing one of the articles which there is no evidence of in any history of the creed.]]<br />
<br />
[[Ambrose]] who is often listed as [[Fathers|''Patristics'']] author of this new church and was considered a bishop as an “aristocratic figure”, and he formulated the Church according to the “ways of [[Rome]] issuing decrees, edicts, and commands”, rather than serving as a subject, minister, and servant of the people. He also displayed a fierce hatred of women that was carried into the middle ages. <br />
<br />
He was intolerant of other religions, and he actually argued in the Roman Senate that all other religions should be stamped out. This seems in direct opposition to the teachings of [[Jesus]]. The idea that other religions should be persecuted by Roman force and policy seems to fly in the face of the injustice of the Crucifixion itself.<br />
<br />
: “Touch not; taste not; handle not; Which all are to perish with the using; after the commandments and doctrines of men?” [[Colossians 2]]:21-22<br />
<br />
These people, by a majority vote, chose a single, top-down ruling bishop for thousands and, at the command of a tyrant and his ''Edict of Milan'', were not Christians of [[repent]]ance, although, they may have been baptized with water and fanfare. <br />
<br />
The Milan Church and its hierarchy of authority was established by the spirit and character of [[Constantine]], not by [[Christ]]. Much of what we see as the Church today has come down through this tainted [[religion]] and apostasy. To understand the Church and its position in the [[Kingdom of God]], we must go back to its origin, which is Christ, not [[Constantine]].<br />
<br />
: “Ye are bought with a price; be not ye the servants of men.” [[1 Corinthians 7]]:23<br />
<br />
The [[Early Church]] was much different than the [[Modern Christians]] and their Churches.<br />
<br />
While much of what is in the Creed may be true, it is a distraction from what Christ said about being a [[Doer]] of the word. The Early Christian and what they did was in [[Christian conflict|Conflict]] with [[Rome]]. Many of the modern Churches preach a way that has more in common with the [[Corban]] of the [[Pharisees]] that made the word of God to none effect, rather than aligning with the [[Early Church]] and its [[daily ministration]].<br />
<br />
I know that:<br />
<br />
: [[Matthew 24]]:5 For many shall come in my name, saying, I am Christ; and shall deceive many.<br />
<br />
: [[Matthew 7]]:7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that [[Workers of Iniquity|work iniquity]].<br />
<br />
<br />
{{Nicene Creed}}<br />
<br />
<br />
{{Template:Religion}}<br />
<br />
HHC Creed<br />
http://www.hisholychurch.org/creed.php<br />
<br />
Creeds and Conclusions<br />
http://www.hisholychurch.org/creed2.php<br />
<br />
Creed notes in PDF.<br />
http://www.hisholychurch.org/creednotes.pdf<br />
<br />
[[Hebrews 11]]:6 But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Apostlescreed&diff=67883Template:Apostlescreed2024-03-27T13:09:21Z<p>Wiki1: Created page with "The Creed of the Apostles or "Apostles' Creed" was titled '''Symbolum Apostolorum''. == Apostles' Creed == Reference to an ''Apostles'..."</p>
<hr />
<div>[[File:historycreed.jpg|right|thumb|The Creed of the Apostles or "Apostles' Creed" was titled '''Symbolum Apostolorum''.]]<br />
<br />
== Apostles' Creed ==<br />
<br />
Reference to an ''Apostles' Creed'' appears for the first time in a letter, probably written by [[Ambrose]], from a Council in Milan to Pope [[Siricius]] in about 390 AD. "Let them give credit to the Creed of the Apostles, which the Roman Church has always kept and preserved undefiled".<br />
<br />
[[Siricius]]<Ref> [[Siricius]] was supposedly the first to bear the title Pontifex Maximus</Ref> was elected Bishop of Rome and was the first to issue ''decretals'' and would later be called the Pope. His first was the ''Directa decretal'' which claimed apostolic origin for clerical celibacy.<Ref>It complained that clerics (deacons, priests, and bishops) were still living with their wives and having children, thus contravening the Council of Elvira which was only attended by 19 bishops and a few elders. It has been claimed that it produced 36 Canons but only about 21 of them were considered authentic, the rest were added later. Canon 33, ''enjoining celibacy upon all clerics, married or not,'' and all who minister at the [[altars]] was clearly added later for the purposes of controlling the funds given to Churches.</Ref> These Decretals were a departure from the [[Doctrines of Jesus]] regarding [[Exercises authority|exercising authority]] one over the other.<Ref name="exauth">{{exauth}}</Ref><br />
<br />
But what existed at that time was not what is now known as the "Apostles' Creed", but a shorter statement of belief that, for instance, did not include the phrase "maker of heaven and earth", a phrase that may have been inserted only in the 7th century.<br />
<br />
[[File:apostlescreed.jpg|right|thumb|This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit which of course they never did.]]<br />
This illumination from a 13th-century manuscript shows the apostles writing the Creed under the inspiration of the Holy Spirit, with each of the twelve contributing one of the articles, was already current at that time.<br />
<br />
[[File:apostlescreedrubric.jpg|right|thumb|In this 13th-century rubric each of the twelve apostles is supposedly contributing one of the articles which there is no evidence of in any history of the creed.]]<br />
<br />
There appears to be no truth to this made-up story.<br />
<br />
The [[Ambrose]] who had written Siricius was elected by the [[voice]] of the people as bishop of Milan. But these voters were “instant Christians”,<Ref>''Instant Christians. Just add water.'' [[Baptism]] with water but no real [[repent]]ance. "Then Peter said unto them, [[Repent]], and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." [[Acts 2]]:38</Ref> formed at the emperor’s command, not by [[repent]]ance but by government order to be baptized. These just-add-water converts would alter Christianity. <br />
<br />
[[Ambrose]] was the son of the governor of Gaul and a former high Roman official. He had asked the emperor if he could become Bishop of Milan, and he was granted that right by this self-appointed ''Bishop of Bishops''. Before Ambrose could accept this position, he had to take time to research what Christianity was, for he had no idea. He returned some time later with his own doctrines.<br />
<br />
[[Ambrose]] who is often listed as [[Fathers|''Patristics'']] author of this new church and was considered a bishop as an “aristocratic figure”, and he formulated the Church according to the “ways of [[Rome]] issuing decrees, edicts, and commands”, rather than serving as a subject, minister, and servant of the people. He also displayed a fierce hatred of women that was carried into the middle ages. <br />
<br />
He was intolerant of other religions, and he actually argued in the Roman Senate that all other religions should be stamped out. This seems in direct opposition to the teachings of [[Jesus]]. The idea that other religions should be persecuted by Roman force and policy seems to fly in the face of the injustice of the Crucifixion itself.<br />
<br />
: “Touch not; taste not; handle not; Which all are to perish with the using; after the commandments and doctrines of men?” [[Colossians 2]]:21-22<br />
<br />
These people, by a majority vote, chose a single, top-down ruling bishop for thousands and, at the command of a tyrant and his ''Edict of Milan'', were not Christians of [[repent]]ance, although, they may have been baptized with water and fanfare. <br />
<br />
The Milan Church and its hierarchy of authority was established by the spirit and character of [[Constantine]], not by [[Christ]]. Much of what we see as the Church today has come down through this tainted [[religion]] and apostasy. To understand the Church and its position in the [[Kingdom of God]], we must go back to its origin, which is Christ, not [[Constantine]].<br />
<br />
: “Ye are bought with a price; be not ye the servants of men.” [[1 Corinthians 7]]:23<br />
<br />
The [[Early Church]] was much different than the [[Modern Christians]] and their Churches.<br />
<br />
While much of what is in the Creed may be true, it is a distraction from what Christ said about being a [[Doer]] of the word. The Early Christian and what they did was in [[Christian conflict|Conflict]] with [[Rome]]. Many of the modern Churches preach a way that has more in common with the [[Corban]] of the [[Pharisees]] that made the word of God to none effect, rather than aligning with the [[Early Church]] and its [[daily ministration]].<br />
<br />
I know that:<br />
<br />
: [[Matthew 24]]:5 For many shall come in my name, saying, I am Christ; and shall deceive many.<br />
<br />
: [[Matthew 7]]:7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that [[Workers of Iniquity|work iniquity]].<br />
<br />
<br />
{{Nicene Creed}}<br />
<br />
<br />
{{Template:Religion}}<br />
<br />
HHC Creed<br />
http://www.hisholychurch.org/creed.php<br />
<br />
Creeds and Conclusions<br />
http://www.hisholychurch.org/creed2.php<br />
<br />
Creed notes in PDF.<br />
http://www.hisholychurch.org/creednotes.pdf<br />
<br />
[[Hebrews 11]]:6 But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.</div>Wiki1http://preparingyou.com/wiki/index.php?title=Siricius&diff=67882Siricius2024-03-27T13:02:47Z<p>Wiki1: Created page with "== The would be Pope == Siricius (334 – 26 November 399) was a bishop of Rome from December 384 to his death. In response to inquiries from Bishop Himerius of Tarrago..."</p>
<hr />
<div>== The would be Pope ==<br />
<br />
Siricius (334 – 26 November 399) was a bishop of Rome from December 384 to his death. In response to inquiries from Bishop Himerius of Tarragona, Siricius issued the Directa decretal, containing decrees of baptism, church discipline and other matters. <br />
<br />
Decretals (Latin: litterae decretales) are letters that formulate decisions in what has beco e known as ecclesiastical law. In a wider sense, the Latin term ''decretalis'' signifies a decretum, or decision by someone in authority.<br />
<br />
In a narrower sense, it denotes a decision on a matter of discipline. In a church or ecclesiastical body commanded by its creator to not ''[[exercise authority]] one over the other'' there can be no law making by one over the other.<Ref name="exauth">{{exauth}}</Ref><br />
<br />
At the time these decretals were general laws but over time this new office of "pope" ordered the recipient of his letter to communicate the papal answer as an ecclesiastical authority over a district. It beca a duty then to act in conformity with that decree contrary to the decrees of Christ.<br />
<br />
Siricius decrees are the oldest completely preserved decretals because truly christian bishops would never issue such decrees. He is sometimes said to have been the first bishop of Rome to call himself ''pope'' but there is little evidence of that term even used in the present sense the Catholic church enjoys today.<br />
<br />
Siricius was a bishop from December 384 to his death in 399. Emperor Valentinian II's confirmation of his election stilled any further objections but this was clearly the history of the church of [[Constantine]] and elected by his new converts. <br />
<br />
It has been presented in various sources as having been the first to bear the title Pontifex Maximus. He was elected as a Bishop of Rome and was the first to issue ''decretals'' and would later be called the Pope. <br />
<br />
His first was the ''Directa decretal'' which claimed apostolic origin for clerical celibacy.<Ref>It complained that clerics (deacons, priests, and bishops) were still living with their wives and having children, thus contravening the Council of Elvira which was only attended by 19 bishops and a few elders. It has been claimed that it produced 36 Canons but only about 21 of them were considered authentic, the rest were added later. Canon 33, ''enjoining celibacy upon all clerics, married or not,'' and all who minister at the [[altars]] was clearly added later for the purposes of controlling the funds given to Churches.</Ref> <br />
<br />
These Decretals were a departure from the [[Doctrines of Jesus]] regarding [[Exercises authority|exercising authority]] one over the other.<Ref name="exauth">{{exauth}}</Ref></div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67881John 112024-03-27T03:12:50Z<p>Wiki1: </p>
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<div>{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
|-<br />
| '''Comments'''<br />
|-<br />
| '''V2''' This Mary whose brother [[Lazarus]] had anointed the Lord. <br />
|-<br />
| '''V5''' Jesus loved Martha, and her sister, and [[Lazarus]].<br />
|-<br />
| '''V7''' Let us go into Judaea again.<br />
|-<br />
| '''V8''' disciples say the Jews <br />
|-<br />
| '''V9-10''' The light will show us [[the way]].<br />
|-<br />
| '''V11''' <span style="color:#FF0000">''' [[Lazarus]] sleepeth; that I may awake him '''</span><br />
|-<br />
| '''V14''' Jesus said plainly, <span style="color:#FF0000">'''[[Lazarus]] is dead. '''</span><br />
|-<br />
| '''V16''' Thomas (Didymus) '''Let us also go, that we may die with him.''' Doubted the light.<br />
|-<br />
|<br />
|-<br />
| '''V24''' Martha knows there is a [[resurrection]] at the last day.'''<Ref name="resurrection"></Ref><br />
|-<br />
| '''V27-28''' Martha '''believes He is the [[Christ]], the [[Son of God]].''' And calls Him '''The Master<Ref name="didaskalos">{{1320}}</Ref>.'''<br />
|-<br />
| '''V33''' Jesus saw the Jews weeping, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
|-<br />
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|-<br />
|<br />
|-<br />
|<br />
|-<br />
|<br />
|-<br />
|52 "gather together in one the children of God that were scattered abroad."<br />
|-<br />
| '''Questions'''<br />
|-<br />
|<br />
|-<br />
|<br />
|-<br />
|<br />
|-<br />
|<br />
|}<br />
<br />
<br />
== The Death of Lazarus ==<br />
<br />
1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
<br />
2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
<br />
3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
<br />
4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
<br />
5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
<br />
6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
<br />
7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
<br />
8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
<br />
9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
<br />
10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
<br />
11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend [[Lazarus]] sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
<br />
12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
<br />
13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
<br />
14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
<br />
15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
<br />
16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
<br />
== I Am the Resurrection and the Life ==<br />
<br />
17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
<br />
18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<Ref>furlongs=660ft; 15 furlongs=1.875 miles</ref><br />
<br />
19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
<br />
20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
<br />
21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
<br />
22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
<br />
23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
<br />
24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
<br />
25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
<br />
26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
<br />
27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
<br />
<br />
== Jesus Weeps ==<br />
<br />
28 And when she had so said, she went her way, and called Mary her sister secretly<Ref name="lathra">{{2977}}</Ref>, saying, '''The Master<Ref name="didaskalos">{{1320}}</Ref> is come, and calleth for thee.'''<br />
<br />
29 As soon as she heard that, she arose quickly, and came unto him.<br />
<br />
30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
<br />
31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
<br />
32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
<br />
=== He groaned===<br />
<br />
33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
<br />
34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
<br />
35 Jesus wept.<br />
<br />
36 Then said the Jews, ''Behold how he loved him!''<br />
<br />
37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
<br />
38 Jesus therefore again groaning<Ref name="embrimaomai">{{1690}}</Ref> in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
<br />
<br />
== Jesus Raises Lazarus ==<br />
<br />
39 Jesus said, <span style="color:#FF0000">'''Take ye away the stone.''</span> Martha, the sister of him that was dead, saith unto him, '''Lord, by this time he stinketh: for he hath been dead four days.'''<br />
<br />
40 Jesus saith unto her, <span style="color:#FF0000">'''Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?''</span><br />
<br />
41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, <span style="color:#FF0000">'''Father, I thank thee that thou hast heard me.''</span><br />
<br />
42 <span style="color:#FF0000">'''And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.''</span><br />
<br />
43 And when he thus had spoken, he cried with a loud voice, <span style="color:#FF0000">'''Lazarus, come forth.''</span><br />
<br />
44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, <span style="color:#FF0000">'''Loose him, and let him go.''</span><br />
<br />
== The Plot to Kill Jesus ==<br />
<br />
45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
<br />
46 But some of them went their ways to the [[Pharisees]], and told them what things Jesus had done.<br />
<br />
47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
<br />
48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
<br />
49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
<br />
50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
<br />
51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
<br />
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
<br />
53 Then from that day forth they took counsel together for to put him to death.<br />
<br />
54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
<br />
55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
<br />
56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
<br />
57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
<br />
<br />
<br />
<br />
{{Template:John}} <br />
<br />
{{Template:Bible}}<br />
<br />
[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Resurrection&diff=67880Resurrection2024-03-27T03:03:21Z<p>Wiki1: Created page with " Christian Doctrine of the Resurrection claims believers will be resurrected bodily when Christ returns. Christians disagree about the timing of Christ’s return, the resurr..."</p>
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Christian Doctrine of the Resurrection claims believers will be resurrected bodily when Christ returns. Christians disagree about the timing of Christ’s return, the resurrected body, and the scope of the resurrection. The Apostles Creed, written in fourth century C.E., affirms “the resurrection of the body.” The [[Nicene Creed]] of 325 C.E., states, “I look for the resurrection of the dead, and the life of the world to come.” This belief has been popular.<br />
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In [[John 11]], 24 "Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
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But verse 25 states, "Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span>"<br />
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There are those who see the soul is not inherently immortal. The soul is only God’s gift that grants the [[eternal life]] of the soul. <br />
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[[2 Corinthians 5]]:6-8 reads:<br />
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“5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: 7 (For we walk by faith, not by sight:) 8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” [[2 Corinthians 5]]:5-8<br />
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Jesus also says to the thief in [[Luke 23]]:43, “Truly I say to you, today you shall be with Me in Paradise.” Some other verses that theologians cite are [[Hebrews 12]]:23 and [[Philippians 1]]:23.</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67879John 112024-03-27T02:15:01Z<p>Wiki1: </p>
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<div>{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
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| '''V2''' This Mary whose brother [[Lazarus]] had anointed the Lord. <br />
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| '''V5''' Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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| '''V7''' Let us go into Judaea again.<br />
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| '''V8''' disciples say the Jews <br />
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| '''V9-10''' The light will show us [[the way]].<br />
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| '''V11''' <span style="color:#FF0000">''' [[Lazarus]] sleepeth; that I may awake him '''</span><br />
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| '''V14''' Jesus said plainly, <span style="color:#FF0000">'''[[Lazarus]] is dead. '''</span><br />
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| '''V16''' Thomas (Didymus) '''Let us also go, that we may die with him.''' Doubted the light.<br />
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| V24 Martha knows there is a [[resurrection]] at the last day.'''<Ref name="resurrection"></Ref><br />
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|52 "gather together in one the children of God that were scattered abroad."<br />
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== The Death of Lazarus ==<br />
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1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
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2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
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3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
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4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
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5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
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7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
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8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
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9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
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10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
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11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend [[Lazarus]] sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
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12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
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13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
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14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
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15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
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16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
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== I Am the Resurrection and the Life ==<br />
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17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
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18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<Ref>furlongs=660ft; 15 furlongs=1.875 miles</ref><br />
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19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
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20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
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21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
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23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
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24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<Ref name="resurrection">'''Cambridge Bible for Schools and Colleges'''<Br><br />
(''I know that he shall rise again'') This conviction was probably in advance of average Jewish belief on the subject. The O.T. declarations as to a [[resurrection]] are so scanty and obscure, that the [[Sadducees]] could deny the doctrine, and the [[Pharisees]] had to resort to oral tradition to maintain it (see on [[Mark 12]]:18; [[Acts 23]]:8).<Br>the last day] See on [[John 6]]:39.</Ref><br />
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25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
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26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
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27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
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== Jesus Weeps ==<br />
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28 And when she had so said, she went her way, and called Mary her sister secretly<Ref name="lathra">{{2977}}</Ref>, saying, '''The Master<Ref name="didaskalos">{{1320}}</Ref> is come, and calleth for thee.'''<br />
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29 As soon as she heard that, she arose quickly, and came unto him.<br />
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30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
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31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
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32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
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=== He groaned===<br />
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33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
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34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
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35 Jesus wept.<br />
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36 Then said the Jews, ''Behold how he loved him!''<br />
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37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
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38 Jesus therefore again groaning<Ref name="embrimaomai">{{1690}}</Ref> in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
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== Jesus Raises Lazarus ==<br />
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39 Jesus said, <span style="color:#FF0000">'''Take ye away the stone.''</span> Martha, the sister of him that was dead, saith unto him, '''Lord, by this time he stinketh: for he hath been dead four days.'''<br />
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40 Jesus saith unto her, <span style="color:#FF0000">'''Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?''</span><br />
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41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, <span style="color:#FF0000">'''Father, I thank thee that thou hast heard me.''</span><br />
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42 <span style="color:#FF0000">'''And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.''</span><br />
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43 And when he thus had spoken, he cried with a loud voice, <span style="color:#FF0000">'''Lazarus, come forth.''</span><br />
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44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, <span style="color:#FF0000">'''Loose him, and let him go.''</span><br />
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== The Plot to Kill Jesus ==<br />
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45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
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46 But some of them went their ways to the [[Pharisees]], and told them what things Jesus had done.<br />
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47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
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48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
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49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
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50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
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51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
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52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
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53 Then from that day forth they took counsel together for to put him to death.<br />
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54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
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55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
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56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
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57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Edmund_Burke&diff=67878Edmund Burke2024-03-27T01:14:30Z<p>Wiki1: </p>
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<div><br />
== Edmund Burke ==<br />
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{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
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| '''Platoons of righteousnes'''<Br>[https://www.hisholychurch.org/audio/20240316Burke.mp3 Download Recording Platoons of righteousness ] <Br>or press play<Br> <html><audio controls src="https://www.hisholychurch.org/audio/20240316Burke.mp3"></audio></html><Br> <br />
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| We did a show the day after the ''ides of March'' 2024 that covered a wide range of topics centered around the [[Law of Nature]] and nature's God including the human nature from the [[Logos]] in the garden to the ''little Platoons'' of [[Edmund Burke]]. General Corruption of human nature and morals, factions in favor of murder or [[biting one another]] in [[covetous practices]] which is conniving and contriving to take from your neighbor according to the means and methods of the ''delegate model''. The imagine that there is a delegate model of a republic but among a corrupt or [[slothful]] society the delegate model can quickly [[degenerate]] into a mere indirect democracy.<Br>Any revolution, insurrection or call for a [[militia]] without addressing the general corruption of society will not only be futile it will be destruction. Christ knew that and he ''speculated'' that we needed to seek the [[kingdom of God]] and His [[righteousness]] which included sitting down in the [[tens]] and forming a [[network]] of [[fervent charity]] through something called the ''trustee model'' where the people only eat the flesh of Christ, the flesh offered on the living [[altars]] of Christ instead of the [[flesh pots]] of [[Egypt]]. The Church was the [[Libera res publica|pure republic]] of Christ and somewhat inline with that ''trustee model'' of [[Edmund Burke]] through the [[perfect law of liberty]] and the practice of [[pure Religion]](''not [[public religion]] and [[legal charity]]'') according to [[The Way]].<br />
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| The statement of [[Edmund Burke]] concerning the ''little Platoons'' as essential in the creation of those "attached" "subdivisions" of a free society are [[warnings]]. The ''little Platoons'' are composed of [[family|families]] which is often what the totalitarian states desires to destroy. The ''little Platoon'' is composed of an [[patriarchy]] of [[Elders]] who gather in those ''[[free assemblies]]'' spoken of by [[Moses]].<Br>[[John the Baptist]], [[Jesus]] the [[Christ]] and the [[Apostles]] who had been [[appoint]]ed a kingdom <Ref name="Appointk">{{Appointk}}</Ref> understood that the [[tens]], their "little platoon", needed to form a [[network]] which gathered ''in ranks of hundreds and thousands'' bound the people "in society" as "the first principle (the germ as it were) of [[social bonds|public affections]]." <Br>This gathering in a "little Platoon" or the [[tens]] as Christ [[commanded]] His disciples to gather the people in was not the only thing the [[repent]]ant soul needs to do. They were aware that "It is the first link in the series" of practices that have to become engrained in every man's soul who seeks the [[kingdom of God]] and the righteousness of that God. <Br>Burke makes it clear that the ''little Platoons'' gathering together in that [[righteousness]] allows for the ''means and the method'' to "proceed towards a [[love]] to our country and to mankind." <br />
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| Of course, if the people are willing to admit that it was our [[sloth]] and [[covetous practices]] which brought us under [[tribute]] and made us [[merchandise]] and [[curse children|cursed our children]] we may also be willing to admit that our dependence on [[legal charity]] which is [[public religion]] and a form of [[idolatry]]<Ref name="Isidolatry">{{Isidolatry}}</Ref> must be addressed as the "the first principle". <br />
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| '''Comments'''<br />
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| Yoram Hazony: ''Reflections on the Revolution in France'' by Edmund Burke<br />
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| Michael Knowles, The Book Club, Sep 27, 2022<br />
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| The American Revolution led to the birth of a new, free nation, while the French Revolution led to blood and terror. What was the difference and what can we learn from history before it’s rewritten or forgotten entirely? Political theorist and Bible scholar Yoram Hazony joins Michael Knowles for a discussion about Edmund Burke’s treatise “Reflections on the Revolution in France.”<br />
[http://www.example.com link title]<br />
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| Bill of rights and traditions 14: the way things work 17: right property 19:27 Traditions of men or the traditions of God, [[Ten Commandments]]. 21: ''pure reason'' is the [[tree of knowledge]] 26 equality 22: community<br />
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| https://www.hoover.org/research/yoram-hazony-rediscovers-conservatism<br />
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Edmund Burke was an Anglo-Irish statesman, economist, and philosopher. Born in Dublin, Burke served as a member of Parliament between 1766 and 1794 in the House of Commons of Great Britain with the Whig Party.<br />
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In the 19th century, Burke was praised by both conservatives and liberals. Subsequently, in the 20th century, he became widely regarded, especially in the United States, as the philosophical founder of conservatism.<br />
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Arguments. In the Reflections on the Revolution in France, Burke argued that the French Revolution would end disastrously because its abstract foundations, purportedly rational, ignored the complexities of human nature and society. It is important that people of the [[world]] understand human nature before they attempt to reorganize [[society]].<br />
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Edmund Burke's political principles were rooted in moral [[natural law]].<br />
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A model of a Burkean theory opposed the delegate model of representation. In the trustee model, Burke argued that his behavior in Parliament should be informed by his knowledge and experience, allowing him to serve the public interest. He argued strongly against unrestrained royal power and for the role of political parties in maintaining a principled opposition capable of preventing abuses, either by the monarch, or by specific factions within the government.<br />
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In order to accomplish that the people needed to be both moral and organized on a grass roots level and they must create the social bonds through moral activity. Burke concluded that 'man is made for Speculation and action; and when he pursues his nature he succeeds best in both.<br />
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=== Little platoon ===<br />
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“All who have ever written on government are unanimous, that among people generally corrupt, liberty cannot long exist.” Edmond Burke<br />
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Edmond "Burke’s critique of the French revolution centres primarily upon its flawed attempt to create a utopian society based upon the slogans of ‘liberty, fraternity and equality.’ This is to ignore the social bonds that keep us together, and marks an attempt to replace the accumulated wisdom of previous generations with abstractions." <Ref name="stnotesEB">[https://www.tutor2u.net/politics/reference/edmund-burke-1729-1797 Study Notes, Edmund Burke (1729−1797)]</Ref><br />
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The cry for revolution or even the formation of a [[militia]] must follow a long held custom of mutual [[care]]. If the [[masses]] have become accustomed to living at the expense of others the people will have to learn to practice other means and methods of providing the [[welfare]] for society in order to reestablish the social bonds of a free society before they will be able to effect any mutual defense.<br />
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"The hot-headed idealists who manned the barricades were entirely wrong to believe they could construct a new world from the ashes of the old. They placed their faith in destruction rather than preservation; thereby acting contrary to what Burke claimed should be the guiding principles of society." <Ref name="stnotesEB"></Ref><br />
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The guiding principals of society are often lost on the generation that has not learned nor practiced them. [[Legal charity]] demoralizes the people and of course [[divide]]s the people [[degenerate|degenerating]] those bonds through a civil [[table]] of [[welfare]] that is a [[snare]].<br />
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"Unlike other [[social contract]] theorists such as Jean-Jacques Rousseau, [[John Locke]] and Thomas Hobbes; Burke believed that “society is but a contract between the dead, the living and those yet to be born.” We must therefore construct civilisation by giving weight to our ancestors, ourselves and those still to be born." <Ref name="stnotesEB"></Ref><br />
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Without [[Right Reason]] the people would be ill equipped to provide an adequate defense much less have the capability to provide the skill to reestablish society in a fruitfully free social structure. France went from king to dictator and suffered for it. The same was true with ancient Israel who sought a king in the days of [[King Saul]] which eventually brought destruction and [[captivity]].<br />
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Burke reminds the people they must attend to the [[weightier matters]] of society from the grass roots on and individual bases.<br />
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=== The platoon of tens ===<br />
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In our article concerning why the [[Masses]] degenerate we wrote of Burke's "little Platoon":<br />
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"To be attached to the subdivision, to love the little platoon we belong to in society, is the first principle (the germ as it were) of [[social bonds|public affections]]. It is the first link in the series by which we proceed towards a love to our country and to mankind." <Ref>[[Edmund Burke]] published, in 1791, his '''Reflections on the Revolution in France'''.</Ref><br />
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This statement concerning the ''little Platoons'' of [[Edmund Burke]] are essential in the creation of those "attached to the subdivision". [[John the Baptist]], [[Jesus]] the [[Christ]] and the [[Apostles]] who had been [[appoint]]ed a kingdom <Ref name="Appointk">{{Appointk}}</Ref> understood that the [[tens]], each as a "the little platoon" of a [[network]] which gathered ''in ranks of hundreds and thousands'' bound "in society" as "the first principle (the germ as it were) of [[social bonds|public affections]]." This gathering in a "little Platoon" or the [[tens]] as Christ [[commanded]] His disciples to gather the people in was not the only thing the [[repent]]ant soul needs to do but "It is the first link in the series" of practices that have to become engrained in every man who seeks to be a free souls under God. Burk makes it clear that it allows for the ''means and the method'' of [[righteousness]] to "proceed towards a [[love]] to our country and to mankind." <br />
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If course, if we are willing to admit that it was our [[sloth]] and [[covetous practices]] which brought us under [[tribute]] and made us [[merchandise]] and [[curse children|cursed our children]] we may also be willing to admit that our dependence on [[legal charity]] which is [[public religion]] and a form of [[idolatry]].<Ref name="Isidolatry">{{Isidolatry}}</Ref><br />
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How free society gathers cannot be by mere [[CCC|Contracts, Covenants and Constitutions]] of a civil nature but they need to be both intimate and inclusive. The heart of the individual must be willing to [[sacrifice]] for the heart and health of not just his immediate friends but for his his fellow man. That is found in the means and method of [[religion]]. <br />
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But without [[pure Religion]] and the [[perfect law of liberty]] there is no freedom nor [[liberty]]. <br />
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Edmund talks about the need to be attached to and "love the little platoon" which is why Christ [[commanded]] His disciples to sit down in [[tens]]. By organize themselves in this network of sharing and caring where each small intimate group of [[tens]] are connected to each other small group until hundreds and thousands create a body bound by those [[social bonds]] of a free nation.<br />
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That is what the [[Kingdom of God]] was in the mind of the the early followers of Christ. The [[network]] they created by this love made it possible for Paul and the [[Apostle]]s to send aide during the [[dearth]]s that swept across the Roman Empire in [[Acts]].<br />
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[[Category:People]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67877John 112024-03-26T23:25:52Z<p>Wiki1: </p>
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<div>{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
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| '''Comments'''<br />
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| V2 This Mary whose brother [[Lazarus]] had anointed the Lord. <br />
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| V5 Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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| V7 Let us go into Judaea again.<br />
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| V8 disciples say the Jews <br />
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| V9-10 The light will show us [[the way]].<br />
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| V11 <span style="color:#FF0000">''' [[Lazarus]] sleepeth; that I may awake him '''</span><br />
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| V14 Jesus said plainly, <span style="color:#FF0000">'''[[Lazarus]] is dead. '''</span><br />
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| V16 Thomas (Didymus) '''Let us also go, that we may die with him.''' Doubted the light.<br />
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|52 "gather together in one the children of God that were scattered abroad."<br />
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| '''Questions'''<br />
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== The Death of Lazarus ==<br />
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1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
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2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
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3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
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4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
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5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
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6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
<br />
7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
<br />
8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
<br />
9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
<br />
10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
<br />
11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend [[Lazarus]] sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
<br />
12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
<br />
13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
<br />
14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
<br />
15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
<br />
16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
<br />
== I Am the Resurrection and the Life ==<br />
<br />
17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
<br />
18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<Ref>10000</ref><br />
<br />
19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
<br />
20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
<br />
21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
<br />
22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
<br />
23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
<br />
24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<br />
<br />
25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
<br />
26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
<br />
27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
<br />
<br />
== Jesus Weeps ==<br />
<br />
28 And when she had so said, she went her way, and called Mary her sister secretly<Ref name="lathra">{{2977}}</Ref>, saying, '''The Master<Ref name="didaskalos">{{1320}}</Ref> is come, and calleth for thee.'''<br />
<br />
29 As soon as she heard that, she arose quickly, and came unto him.<br />
<br />
30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
<br />
31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
<br />
32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
<br />
=== He groaned===<br />
<br />
33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned<Ref name="embrimaomai">{{1690}}</Ref> in the spirit, and was troubled<Ref name="tarasso'">{{5015}}</Ref>,<br />
<br />
34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
<br />
35 Jesus wept.<br />
<br />
36 Then said the Jews, ''Behold how he loved him!''<br />
<br />
37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
<br />
38 Jesus therefore again groaning<Ref name="embrimaomai">{{1690}}</Ref> in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
<br />
<br />
== Jesus Raises Lazarus ==<br />
<br />
39 Jesus said, <span style="color:#FF0000">'''Take ye away the stone.''</span> Martha, the sister of him that was dead, saith unto him, '''Lord, by this time he stinketh: for he hath been dead four days.'''<br />
<br />
40 Jesus saith unto her, <span style="color:#FF0000">'''Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?''</span><br />
<br />
41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, <span style="color:#FF0000">'''Father, I thank thee that thou hast heard me.''</span><br />
<br />
42 <span style="color:#FF0000">'''And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.''</span><br />
<br />
43 And when he thus had spoken, he cried with a loud voice, <span style="color:#FF0000">'''Lazarus, come forth.''</span><br />
<br />
44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, <span style="color:#FF0000">'''Loose him, and let him go.''</span><br />
<br />
== The Plot to Kill Jesus ==<br />
<br />
45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
<br />
46 But some of them went their ways to the [[Pharisees]], and told them what things Jesus had done.<br />
<br />
47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
<br />
48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
<br />
49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
<br />
50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
<br />
51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
<br />
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
<br />
53 Then from that day forth they took counsel together for to put him to death.<br />
<br />
54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
<br />
55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
<br />
56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
<br />
57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
<br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67876John 112024-03-26T21:00:06Z<p>Wiki1: </p>
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<div>{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
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<br />
== The Death of Lazarus ==<br />
<br />
1 ¶ Now a certain man was sick, named [[Lazarus]], of Bethany, the town of Mary and her sister Martha.<br />
<br />
2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother [[Lazarus]] was sick.)<br />
<br />
3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
<br />
4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. '''</span><br />
<br />
5 Now Jesus loved Martha, and her sister, and [[Lazarus]].<br />
<br />
6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
<br />
7 Then after that saith he to his [[disciples]], Let us go into Judaea again.<br />
<br />
8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
<br />
9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
<br />
10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
<br />
11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
<br />
12 Then said his disciples, '''Lord, if he sleep, he shall do well.'''<br />
<br />
13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
<br />
14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
<br />
15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
<br />
16 Then said Thomas, which is called Didymus, unto his fellowdisciples, '''Let us also go, that we may die with him.'''<br />
<br />
== I Am the Resurrection and the Life ==<br />
<br />
17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
<br />
18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<br />
<br />
19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
<br />
20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
<br />
21 Then said Martha unto Jesus, '''Lord, if thou hadst been here, my brother had not died.'''<br />
<br />
22 '''But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'''<br />
<br />
23 Jesus saith unto her, <span style="color:#FF0000">'''Thy brother shall rise again. '''</span><br />
<br />
24 Martha saith unto him, '''I know that he shall rise again in the resurrection at the last day.'''<br />
<br />
25 Jesus said unto her, <span style="color:#FF0000">'''I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: '''</span><br />
<br />
26 <span style="color:#FF0000">''' And whosoever liveth and believeth in me shall never die. Believest thou this?'''</span><br />
<br />
27 She saith unto him, '''Yea, Lord: I believe that thou art the [[Christ]], the [[Son of God]], which should come into the [[world]].'''<br />
<br />
<br />
== Jesus Weeps ==<br />
<br />
28 And when she had so said, she went her way, and called Mary her sister secretly, saying, '''The Master is come, and calleth for thee.'''<br />
<br />
29 As soon as she heard that, she arose quickly, and came unto him.<br />
<br />
30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
<br />
31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, ''She goeth unto the grave to weep there.''<br />
<br />
32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, '''Lord, if thou hadst been here, my brother had not died.'''<br />
<br />
33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,<br />
<br />
34 And said, <span style="color:#FF0000">'''Where have ye laid him? '''</span> They said unto him, ''Lord, come and see''.<br />
<br />
35 Jesus wept.<br />
<br />
36 Then said the Jews, ''Behold how he loved him!''<br />
<br />
37 And some of them said, ''Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?''<br />
<br />
<br />
== Jesus Raises Lazarus ==<br />
<br />
38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
<br />
39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.<br />
<br />
40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?<br />
<br />
41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.<br />
<br />
42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.<br />
<br />
43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.<br />
<br />
44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.<br />
<br />
== The Plot to Kill Jesus ==<br />
<br />
45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
<br />
46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.<br />
<br />
47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
<br />
48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
<br />
49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, ''Ye know nothing at all,''<br />
<br />
50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
<br />
51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
<br />
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
<br />
53 Then from that day forth they took counsel together for to put him to death.<br />
<br />
54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
<br />
55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
<br />
56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, ''What think ye, that he will not come to the feast?''<br />
<br />
57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
<br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Lazarus&diff=67875Lazarus2024-03-26T20:08:28Z<p>Wiki1: Created page with " The raising of Lazarus in John (John 11:1–44) It also appears in a fragment of an extended version of the Gospel of Mark known as the ''Secret Gospel of Mark''. A..."</p>
<hr />
<div><br />
The raising of Lazarus in John ([[John 11]]:1–44) It also appears in a fragment of an extended version of the Gospel of Mark known as the ''Secret Gospel of Mark''. A Lazarus is mentioned in the Gospel of [[Luke]] in the parable of the rich man and Lazarus, in which both characters die, and the former begs for the latter to comfort him from his torments in hell or death.<br />
<br />
He is identified as the brother of the sisters Mary and Martha. The sisters send word to Jesus that Lazarus is ill.<br />
<br />
Scholars try to establish how John's narrative of the raising of Lazarus and the subsequent feet-anointing of Jesus by Mary of Bethany ([[John 11]]:1–12:11,17) was an attempt to explain some of the older text of the Synoptic Gospels of Mark, Matthew, and Luke. <br />
<br />
Meyer's NT Commentary<br />
<blockquote><br />
[[John 11]]:1 f.[68] This stay of Jesus in retirement, however, is terminated by the sickness of Lazarus (δέ).<br />
<br />
Simplicity of the style of the narrative: But there was a certain one sick, (namely) Lazarus of Bethany, of the town, etc: ἀπὸ ([[John 7]]:42; [[Matthew 2]]:1; [[Matthew 27]]:57) and ἘΚ both denote the same relation ([[John 1]]:46 f.), that of derivation; hence it is the less allowable to regard the two sisters and the brother as Galileans, and [[Mary Magdalene|Mary as the Magdalene]] (Hengstenberg).[69] That Lazarus lived also in Bethany, and was lying ill there, is plain from the course of the narrative. For change of preposition, without any change of relation, comp. [[John 1]]:45; [[Romans 3]]:30; [[2 Corinthians 3]]:11; [[Galatians 2]]:16; [[Ephesians 1]]:7; [[Philemon 1]]:5; Kühner, II. p. 219<br />
</blockquote></div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:John&diff=67874Template:John2024-03-26T19:13:42Z<p>Wiki1: </p>
<hr />
<div>'''[[John]]'''<Br><br />
[[John 1]] | [[John 2]] | [[John 3]] | [[John 4]] | [[John 5]] | <Br>[[John 6]] | [[John 7]] | [[John 8]] | [[John 9]] | [[John 10]] | <Br>[[John 11]] | [[John 12]] | [[John 13]] | [[John 14]] | <Br>[[John 15]] | [[John 16]] | [[John 17]] | [[John 18]] | <Br>[[John 19]] | [[John 20]] | [[John 21]] | [[Bible]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:John&diff=67873Template:John2024-03-26T19:11:30Z<p>Wiki1: </p>
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<div>'''[[John]]'''<Br><br />
[[John 1]] | [[John 2]] | [[John 3]] | [[John 4]] | [[John 5]] | <Br>[[John 6]] | [[John 7]] | [[John 8]] | [[John 9]] | [[John 10]] | <Br>[[John 11]] | [[John 12]] | [[John 13]] | [[John 14]] | [[John 15]] | <Br>[[John 16]] | [[John 17]] | <Br>[[John 18]] | [[John 19]] | [[John 20]] | [[John 21]] | [[Bible]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:John&diff=67872Template:John2024-03-26T19:10:05Z<p>Wiki1: </p>
<hr />
<div>'''[[John]]'''<Br><br />
[[John 1]] | [[John 2]] | [[John 3]] | [[John 4]] | [[John 5]] | <Br>[[John 6]] | [[John 7]] | [[John 8]] | [[John 9]] | [[John 10]] | <Br>[[John 11]] | [[John 12]] | [[John 13]] | [[John 14]] | [[John 15]] | <Br>[[John 16]] | [[John 17]] | [[John 18]] | [[John 19]] | [[John 20]] | <Br>[[John 21]] | [[Bible]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Numerous_sientists&diff=67871Template:Numerous sientists2024-03-26T05:09:10Z<p>Wiki1: /* Many scientist */</p>
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| '''Audio Broadcasts'''<br />
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| [[File:science.jpg|center|250px|thumb|Science is the intellectual and practical activity encompassing the systematic study of the structure and behaviour of the physical and natural world through observation and experiment. When science is said to be ''settled'' that is when it stops being ''science''.]]<br />
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| [http://www.hisholychurch.net/audio/20210209science.mp3 Download]<Br> '''Summary of page:'''<Br> or press play <Br><html><audio controls src="http://www.hisholychurch.net/audio/20210209science.mp3"></audio></html><br />
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<br />
== Numerous Scientists ==<br />
<br />
[[Numerous scientists|Many top scientists]] and studies were warning people of the extreme danger to society <br />
as a whole, not from a pandemic of a virus but of the solutions pushed by government such as [[shutdown]]s, <br />
[[Face masks]], [[Immunity]], [[Vaccines]] etc. but they were [[censored]].<br />
<br />
Top scientists in the world having been trying to warn the public while being censored in the media. People were “led to their downfall” with a [[coronavirus]] narrative.<br />
<br />
[https://openvaers.com/covid-data Vaers reports] about 1 to 10% of cases according to a Harvard study. 32,508 COVID Vaccine Reported Deaths / 42,189 Total Reported Deaths<Br><br />
<br />
[[Numerous_scientists#Died_Suddenly|Death not immediately associated with the injections are also increasing.]] For updates and solutions join the [[Network]].<br />
<br />
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{{Bosshe}}<br />
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{{Malone}}<br />
<br />
{{Rose}}<br />
<br />
{{Dr. Bhakdi}}<br />
<br />
{{Dr. Suzuki}}<br />
<br />
{{Template:Dr. Cole}}<br />
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{{Dr. Montagnier}}<br />
<br />
{{Dr. Stock}}<br />
<br />
{{Template:Japanesestudy}}<br />
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{{Dr. Yeadon}}<br />
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{{Dr. Salk}}<br />
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{{Dr Hoffe}}<br />
<br />
{{Dr. Ioannidis}}<br />
<br />
{{Dr Peter McCullough}}<br />
<br />
<br />
=== Many scientist ===<br />
<br />
Other thought leaders worth tracking down and following include Dr. Peter McCullough, Dr. Robert Malone, Dr. Pierre Kory, Dr. Paul Marik, Dr. Richard Urso, Dr. Paul Alexander, and Dr. Kirk A. Milhoan, a pediatric cardiologist, and his wife, Dr. Kim Milhoan, just to name a few.<br />
<br />
: “These have been wonderful leaders in this movement for truth and sharing science,” Cole says. “All of us are part of the Global COVID Summit. We are 17,000 doctors strong and it’s very important that people understand that." See from [[Numerous_scientists#Dr._Ryan_Cole|Dark forces video interview]].<br />
<br />
<blockquote><br />
Many of the top scientist do not believe that the pharmaceutical industry has been able nor will they be able to safely produce a mRNA vaccine nor any boosters for years to come, if ever. They predicted that they might produce the dangers of ''breakthrough resistance'', ''mutation'' and ''enhanced infectivity'' among the fully vaccinated demonstrated in the [[Japanese study]] published August 22, 2021, '''The SARS-CoV-2 Delta variant is poised to acquire complete resistance to wild-type spike vaccines]'''. https://www.biorxiv.org/content/10.1101/2021.08.22.457114v1.full.pdf<br />
<br />
And then there is the production within the host body of the vaccinated spreading the effects of the S1 protein and damage it can cause to the heart, lung, liver, and reproductive tissue by itself predicted back in 2020 by thorough studies <Ref name="sarsstudy">"SARS-CoV-2 Spike Protein Elicits Cell Signaling in Human Host Cells: Implications for Possible Consequences of COVID-19 Vaccines" https://www.mdpi.com/2076-393X/9/1/36/htm </Ref> at Georgetown University who warned that extensive animal studies would be essential for safety.<br />
<br />
Was Dr. Sucharit Bhakdi, correct when he said "I warn you, you are going to go to your doom" which will lead to the "decimation of the world population"? <br />
</blockquote><br />
<br />
<br />
=== The ides of March ===<br />
<br />
https://twitter.com/SpartaJustice/status/1772007303660585060?t=GChtzhXq23wQWa04iczR-g&s=1<br />
<br />
=== Oxford Clinical Research ===<br />
<br />
An Oxford Clinical Research Group also published a preprint paper in the Lancet August 10, 2021 of a study which showed that fully vaccinated healthworkers carry 251 times the viral load of the COVID-19 in their nostrils compared to the unvaccinated.<Br><br />
https://drrichswier.com/2021/08/25/study-vaccinated-individuals-carry-251-times-the-load-of-covid-19-viruses-in-their-nostrils-compared-to-the-unvaccinated/<br />
<br />
According to an [https://drrichswier.com/2021/08/25/study-vaccinated-individuals-carry-251-times-the-load-of-covid-19-viruses-in-their-nostrils-compared-to-the-unvaccinated/ article by Dr Peter McCullough], "While moderating the symptoms of infection, the jab allows vaccinated individuals to carry unusually high viral loads without becoming ill at first, potentially transforming them into presymptomatic superspreaders." <br />
<br />
This means the danger is not from the unvaccinated individuals but from the vaccinated.<br />
<br />
"This is consistent with the observations in the U.S. from Farinholt and colleagues, and congruent with comments by the director of the Centers for Disease Control and Prevention conceding COVID-19 vaccines have failed to stop transmission of SARS-CoV-2."<Ref>https://www.globalresearch.ca/study-fully-vaccinated-healthcare-workers-carry-251-times-viral-load-pose-threat-unvaccinated-patients-co-workers/5753908?pdf=5753908</Ref><br />
<br />
So, this would mean that any push to vaccinate people already immune or with sound health with no morbidities that puts them at risk what be the opposite of a sound health authority policy.<br />
<br />
We also know from the [https://www.biorxiv.org/content/10.1101/2021.08.22.457114v1.full.pdf The SARS-CoV-2 Delta variant is poised to acquire complete resistance to wild-type spike vaccines] study that the larger pool of vccinated people the more mutations and varients may occur.<br />
<br />
Nations following the real science are already reversing the positions that are creating the "breakthrough resistance" and mutation among the fully vaccinated. Mass innoculation is producing the danger of mutations of a "super resistant virus" among people who have become "super spreaders".<br />
<br />
=== Cleveland study ===<br />
<br />
After a lengthy study "52238 included employees" It was concluded that Natural Immunity was at least as Effective as the Vaccination: <br />
: "Individuals who have had SARS-CoV-2 infection are unlikely to benefit from COVID-19 vaccination, and vaccines can be safely prioritized to those who have not been infected before." <br />
<br />
: " A prior study concluded that natural infection cannot be relied on to protect against COVID-19 [9]. That study was based on comparison of PCR-positivity rates during a second COVID-19 surge in Denmark between those who tested positive and negative during the first COVID-19 surge, and indirectly calculated that prior infection provided 80.5% protection against repeat infection, and that protection against those older than 65 years was only 47.1%. The study did not compare vaccinated and unvaccinated people, and it is therefore an assumption to consider that a vaccine would have provided better protection in that particular population. Furthermore, there was a gap of only seven weeks between the end of the first surge and the beginning of the second in that study. It is now well-known that a small number of people can continue to have positive PCR test results for several weeks to a few months after infection, one study finding that 5.3% remained positive at 90 days [15]. It is possible that some of the positives picked up in the early part of the second surge were not necessarily new infections but residual virus from the tail end of the first surge. Since the actual number of infections was small, a few such misclassifications could change the rates substantially. Our study examined rates of SARS-CoV-2 infection in vaccinated and unvaccinated individuals and showed that those previously infected who did not receive the vaccine did not have higher rates of SARS-CoV-2 infection than those previously infected who did, thereby providing direct evidence that vaccination does not add protection to those who were previously infected." <br />
https://www.medrxiv.org/content/10.1101/2021.06.01.21258176v2<br />
<br />
Coupling this Cleveland study of over 50,000 subjects with other studies around the world we should see that the unvaccinated recovered patient is far better protected and safer from infection, as well as, ADE and Pathogenic Priming than the vaccinated . And it also evident by these studies that protection is longer lasting without degradation of the immune system as seen in the vaccinated hosts examined in Israel's, Oxford's and Japan's studies. There is also a T-cell memory established with natural immunity which makes the immune system more robust.<br />
<br />
That T-cell memory common with natural immunity may produce the reverse with the mRNA injections which may contribute to why the "The SARS-CoV-2 Delta variant is poised to acquire complete resistance to wild-type spike vaccines".<br />
<br />
=== Iceland natural immunity is the only way ===<br />
<br />
'''Iceland''' who is one of the top vaccinated nations is saying the only way to herd immunity is natural immunity because of so many "breakthroughs". https://youtu.be/SiU_38hWbCI<br />
<br />
<br />
----<br />
The top story of the day as I write this is, although it has been well know for some time, that the '''immunity to severe symptoms the mRNA injections appears to impart is waning'''. '''[[Waning of immunity|Waning immunity]]''' is the nice word for ''[[Waning of immunity|failing to protect]]''. <br />
----<br />
<br />
=== Denmark natural immunity ===<br />
<br />
'''Denmark''' has also abolished all Corona measures <Ref>[https://freewestmedia.com/2021/08/09/denmark-abolishes-all-corona-measures/ Denmark abolishes all Corona measures]. Danish parliament recently decided in Copenhagen that all Corona measures should be ended from October 1. There will therefore no longer be a mask requirement and the test regime will be abolished. The Danes will then no longer have to provide evidence of whether they are vaccinated or unvaccinated, or whether they have tested positive or negative.</Ref> in favor of natural immunity and lawyers warn business against pressuring employees to get vaccinated. <br />
https://www.bitchute.com/video/1jgm3KuWNWCq/<br />
<br />
Every health authority needs to follow the science and stop the unwarranted push to vaccinate the least vulnerable members of their society or military.<br />
<br />
----<br />
{{Foreboding}}<br />
<br />
=== Sasha Latypova ===<br />
<br />
Pfizer and Moderna COVID-19 vaccines seem to have four levels of harm intensity that are based on batch number, says former pharmaceutical executive, Sasha Latypova.<br />
<br />
“They're dependent on the letters used in the alphanumeric numbering, which should be just random,” Latypova told The Epoch Times. '''But something was not random.'''<br />
<br />
“We have variability of toxicity, but it's also aligned in three patterns—high, medium, and low. And the fourth one, something as apparent as placebo.”<br />
<br />
She cited two publications that point to this conclusion.<br />
<br />
One was a research letter submitted by Danish scientists to the peer-reviewed European Journal of Clinical Investigation. Max Schmeling, lead author of the letter, used data obtained from the Danish government to map out Pfizer’s mRNA COVID-19 vaccine batches versus the adverse events they caused.<br />
<br />
<br />
Batch to batch .... variability of toxicity was not random... "Not random" means it was '''by design'''.<br />
<br />
https://www.theepochtimes.com/epochtv/do-patterns-among-covid-19-vaccine-batches-reveal-intentional-design-to-harm-5284038<br />
<br />
<br />
----<br />
<br />
== More updates of the story==<br />
<br />
<br />
=== Sen. Johnson roundtable ===<br />
<br />
<html><iframe align="right" width="320" height="180" scrolling="no" frameborder="0" style="border: none;" src="https://rumble.com/embed/v1wrz8o/?pub=jidyb"></iframe></html><br />
<br />
'''Outline of video:'''<br />
* First half hour shows the Data of injury and death rates that have increased with vaccinations.<br />
<br />
* Second half hour covers viruses, spike protein, mutations, risks, and vaccine futility. Failure to use early treatment protocols killed hundreds of thousands. Suppression of known treatment that were known to work and promotion of expensive toxic drugs that increase of injury and death.<br />
<br />
: Vaccinated are getting reinfected and dying at a greater rate. Mass vaccination has been a catastrophic mistake.<br />
<br />
* Third half hour mRNA efficiency and dangers. Migration and bio of mRNA in the body and permanent Genetic damage. Lack of trial and proper testing. Not functioning as vaccine but a gene therapy<Ref>An experimental treatment that adds a new gene or replaces or repairs a mutated (changed) gene inside the body's cells to help prevent or treat certain diseases, such as cancer.</Ref>. Possibility of autoimmune.<br />
<br />
* At 1:27 minutes in the video we hear of a failure of the FDA and other safety issues. There is an extreme lack of safety and manufacture of these injections. Misinformation from the officials. Not safe and effective and the lack of testing and oversite.<br />
<br />
* Second hour covering the injured and their suffering and the unresponsive reaction of those responsible for their injuries. Clinician observations and signals of where the real danger to people. Cardio toxins produced heart inflammation from injection of people. Vaccines are doing more harm than good in some age groups.<br />
<br />
* 2:25 Miscarriages, fetal death, infertility vast unprecedent increase. Military injuries unprecedent rate increase. Why this is taking place? Animal models showed this would go everywhere in the body.<br />
<br />
....<br />
<br />
U.S. Sen. Ron Johnson will lead a roundtable discussion, COVID-19 Vaccines: What They Are, How They Work, and Possible Causes of Injuries, to shed light on the current state of knowledge surrounding the vaccine and the path forward. <br />
<br />
Medical experts and doctors who specialize in COVID-19 vaccine research and treatment will join Sen. Johnson at the roundtable.<br />
<br />
https://rumble.com/embed/v1wrz8o/?pub=jidyb<br />
<br />
----<br />
<br />
=== Dr. Aseem Malhotra ===<br />
<br />
<html><iframe align="right" width="320" height="180" scrolling="no" frameborder="0" style="border: none;" src="https://rumble.com/embed/v1uwnxg/?pub=jidyb"></iframe></html><br />
<br />
Curing the Pandemic of Misinformation on the Covid-19 mRNA Vaccines<Br><br />
The last 10 minutes is the most important.<br />
<br />
Many of warnings were already available from the [[Numerous_scientists#Dr._Suzuki|Dr Suzuki study from back in 2020]].<br />
<br />
We have entered in a new age of government led authoritarianism under the guise of biosecurity and with an unprecedented censorship of scientific debate threatening the very premise for public health and the sanctity of healthcare practice.<br />
<br />
https://rumble.com/v1xitao-dr.-aseem-malhotra-curing-the-pandemic-of-misinformation-on-the-covid-19-mr.html<br />
<br />
See also: https://www.theepochtimes.com/researchers-prove-link-between-deaths-and-covid-19-vaccines_4932510.html<br />
----<br />
<br />
=== Died Suddenly ===<br />
<br />
Watch "Died Suddenly”<br />
[https://rumble.com/v1wac7i-world-premier-died-suddenly.html https://rumble.com/v1wac7i-world-premier-died-suddenly.html]<br />
<br />
<html><iframe align="right" width="320" height="180" scrolling="no" frameborder="0" style="border: none;" src="https://rumble.com/embed/v1to6s2/?pub=jidyb"></iframe></html><br />
<br />
"'''Viewer discretion''' "<br />
<br />
Why do we never believe them? For centuries, the global elite have broadcast their intentions to depopulate the world - even to the point of carving them into stone. And yet… we never seem to believe them.<br />
<br />
The Stew Peters Network is proud to present DIED SUDDENLY, from the award winning filmmakers, Matthew Skow and Nicholas Stumphauzer.<br />
<br />
<br />
----<br />
<br />
----</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_11&diff=67867John 112024-03-25T14:56:47Z<p>Wiki1: </p>
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| [[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
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== The Death of Lazarus ==<br />
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1 ¶ Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.<br />
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2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)<br />
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3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.<br />
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4 When Jesus heard that, he said, <span style="color:#FF0000">''' This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.<br />
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5 Now Jesus loved Martha, and her sister, and Lazarus.<br />
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6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.<br />
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7 Then after that saith he to his disciples, Let us go into Judaea again.<br />
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8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?<br />
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9 Jesus answered, <span style="color:#FF0000">'''Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this [[world]]. '''</span><br />
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10 <span style="color:#FF0000">'''But if a man walk in the night, he stumbleth, because there is no light in him. '''</span><br />
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11 These things said he: and after that he saith unto them, <span style="color:#FF0000">''' Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.'''</span><br />
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12 Then said his disciples, Lord, if he sleep, he shall do well.<br />
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13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.<br />
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14 Then said Jesus unto them plainly, <span style="color:#FF0000">'''Lazarus is dead. '''</span><br />
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15 <span style="color:#FF0000">'''And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. '''</span><br />
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16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.<br />
<br />
== I Am the Resurrection and the Life ==<br />
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17 ¶ Then when Jesus came, he found that he had lain in the grave four days already.<br />
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18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:<br />
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19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.<br />
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20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.<br />
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21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.<br />
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22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.<br />
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23 Jesus saith unto her, Thy brother shall rise again.<br />
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24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.<br />
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25 Jesus said unto her, <span style="color:#FF0000">''' '''</span>I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:<br />
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26 <span style="color:#FF0000">''' '''</span>And whosoever liveth and believeth in me shall never die. Believest thou this?<br />
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27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the [[Son of God]], which should come into the [[world]].<br />
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== Jesus Weeps ==<br />
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28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.<br />
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29 As soon as she heard that, she arose quickly, and came unto him.<br />
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30 Now Jesus was not yet come into the town, but was in that place where Martha met him.<br />
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31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.<br />
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32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.<br />
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33 ¶ When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,<br />
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34 And said, Where have ye laid him? They said unto him, Lord, come and see.<br />
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35 Jesus wept.<br />
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36 Then said the Jews, Behold how he loved him!<br />
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37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?<br />
<br />
<br />
== Jesus Raises Lazarus ==<br />
<br />
38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.<br />
39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.<br />
40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?<br />
41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.<br />
42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.<br />
43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.<br />
44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.<br />
<br />
== The Plot to Kill Jesus ==<br />
<br />
45 ¶ Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.<br />
46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.<br />
47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.<br />
48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.<br />
49 And one of them, named [[Caiaphas]], being the high priest that same year, said unto them, Ye know nothing at all,<br />
50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.<br />
51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;<br />
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.<br />
53 Then from that day forth they took counsel together for to put him to death.<br />
54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.<br />
55 And the Jews’ [[passover]] was nigh at hand: and many went out of the country up to Jerusalem before the [[passover]], to purify themselves.<br />
56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?<br />
57 Now both the chief priests and the [[Pharisees]] had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.<br />
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{{Template:John}} <br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_10&diff=67866John 102024-03-25T14:56:39Z<p>Wiki1: </p>
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<div><br />
{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
|[[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
|-<br />
| '''Comments'''<br />
|-<br />
| '''V1''' "Verily, verily" as a "... formula is not used at the beginning of a fresh discourse, but is, in every case, the solemn introduction of some development of our Lord’s deeper teaching."<Ref>Ellicott's Commentary for English Readers.</Ref> <br />
|-<br />
| The way of Christ is [[The Way]] of God and His [[righteousness]] from the beginning and there is no "[[the way|other way]]". <br />
|-<br />
| '''V3''' Salvation is an individual process. "the sheep ... know his [[voice]]... a stranger will they not [[follow]]... the [[voice]] of ..."<br />
|-<br />
| '''V6''' Many would not know the [[righteous]] way of God because they had perverted the way of [[Abraham]] and [[Moses]] and all the prophets the [[sophistry]], [[idolatry]]<Ref name="Isidolatry">{{Isidolatry}}</Ref> of the [[doctrines of men]]. <br />
|-<br />
|'''V7''' "Verily, verily" is repeated emphasizing that Jesus is the door<Ref name="doorw">{{doorw}}</Ref> through which we must enter. <br />
|-<br />
| '''V8''' Who are the "thieves and robbers"? They want to steal, and to kill, and to destroy, to take life.<br />
|-<br />
| No '''[[leaven]]''' in the [[free bread]] of the '''[[Corban of Christ]]''' who was the Good shepherd.<br />
|-<br />
| The good shepherd gives life and His sheep does not [[bite one another]] but desires to follow [[the way]] of life.<br />
|-<br />
| [[Matthew 7]]:14 "Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it." <br />
|-<br />
| '''V14''' The good shepherd lays down his life while the one who is a hireling will not. He is seeking his own life and prosperity.<br />
|-<br />
| '''V16''' "other sheep" "shall hear" "and there shall be one fold, and one shepherd."<br />
|-<br />
| '''V17''' "love me, because I lay down my life,"<Ref name="givelife">{{givelife}}</Ref> <br />
|-<br />
| '''V18''' <span style="color:#FF0000">'''I lay it down of myself.'''</span><Ref name="givelife">{{givelife}}</Ref> [[freewill offering]] of his life, a [[choice]] of [[charity]] in [[love]].<br />
|-<br />
| '''V19-26''' More division and separation because they believe not. <br />
|-<br />
|23 And Jesus walked in the temple in Solomon’s porch of [[Herod]]'s Temple.<Ref name="herodtemp"></Ref> Solomon [[hewn|hewed]] the [[stones]] of the [[Altars]] of stones and was returning people to the way of [[Egypt]] in a [[corvee]].<br />
|-<br />
| Mentioned in the audio for [[John 10]] concerning corruption in modern government and the people [[Article 2 Section 22]] and here is the [https://www.hisholychurch.org/audio/20240224AssembliesofRepublics.mp3 on free assemblies of a Republic audio] with a special guest from Oregon government at ''1:33 mark'' in the audio talking about the common corruption. <br />
|-<br />
| <br />
|-<br />
| '''V26-V30''' ''Not of my sheep'' if they believe not, because My sheep hear and [[follow me]] will receive [[eternal life]] and no on can pluck them out of my Father’s hand Jesus is one with.<br />
|-<br />
| '''V31 & 33''' Jews answered him, we [[stone]] for [[blasphemy]]; and being a man, makest thyself God. But the [[Caesar]] they will call a king<Ref>“15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but [[Caesar]].” [[John 19]]:15</Ref> made himself an [[apotheos]] and the [[Son of God]].<br />
|-<br />
| '''V39''' They sought to kill him in the temples of governments as an insurrectionist.<Ref>“2 And when they had bound him, they led him away, and delivered him to [[Pontius Pilate]] the governor.” [[Matthew 27]]:2<br />
: [[John 18]]:28-19:12 “28 Then led they Jesus from [[Caiaphas]] unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the [[passover]]. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this [[world]]: if my kingdom were of this [[world]], then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the [[world]], that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the [[passover]]: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but [[Barabbas]]. Now [[Barabbas]] was a robber."<br />
: [[John 18]]: "1 Then Pilate therefore took Jesus, and scourged him. 2 ... 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the [[Son of God]]. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not [[Caesar]]’s friend: whosoever maketh himself a king speaketh against [[Caesar]].” </Ref> <br />
|-<br />
|So, certain Jews in power crucified Jesus. Not all Jews.<br />
|-<br />
| '''Questions'''<br />
|-<br />
| What and how did those Jews think? <br />
|-<br />
| What were they doing with their [[Corban]]?<br />
|-<br />
| What were they doing with the law, with [[taxation]]?<br />
|-<br />
| What did their [[world]] have to do with [[covetous practices]] and [[legal charity]] and the [[dainties]] of [[rulers]] who [[exercise authority]] one over the other.<br />
|-<br />
|Were they [[hypocrite]]s? <br />
|-<br />
| Were they thieves and robbers?<br />
|-<br />
| Or was the reference concerned only about men like Jesus Bar Abbas?<br />
|- <br />
| According to [[John 10]]:4 and 27 If people are [[follow]]ing Jesus they would not be [[covet]]ing the [[benefits]] or [[dainties]] offered by [[rulers]] who only give what they take from your neighbors.<Br><br />
If you are not doing what Jesus said or you are doing what He said not to do then you are not [[follow]]ing Him and verses 28-29 do not apply.<br />
|-<br />
| '''V40''' "went ... beyond Jordan ... abode" ...'''V41''' where "all things that John spake of this man were true".<br />
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| '''V42''' "And many believed on him there."<br />
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|}<br />
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== I Am the Good Shepherd ==<br />
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1 ¶ <span style="color:#FF0000">'''Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.'''</span><br />
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2 <span style="color:#FF0000">'''But he that entereth in by the door is the [[shepherd]] of the sheep.'''</span><br />
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3 <span style="color:#FF0000">'''To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.'''</span><br />
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=== SHEEP HEAR ===<br />
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4 <span style="color:#FF0000">'''And when he putteth forth his own sheep, he goeth before them, and the sheep [[follow]] him: for they know his voice.'''</span><br />
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5 <span style="color:#FF0000">'''And a stranger will they not [[follow]], but will flee from him: for they know not the voice of strangers.'''</span><br />
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6 This [[parables|parable]]<Ref name="parabole">{{3850}}</Ref> spake Jesus unto them: but they understood not what things they were which he spake unto them.<br />
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=== The door ===<br />
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7 Then said Jesus unto them again, <span style="color:#FF0000">'''Verily, verily, I say unto you, I am the door<Ref name="thyra">{{2374}}</Ref><Ref name="doorw">{{doorw}}</Ref> of the sheep.'''</span><br />
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8 <span style="color:#FF0000">'''All that ever came before me are thieves and robbers: but the sheep did not hear them.'''</span><br />
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9 <span style="color:#FF0000">'''I am the door:<Ref name="doorw">{{doorw}}</Ref> by me if any man enter in, he shall be [[saved]], and shall go in and out, and find pasture.'''</span><br />
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== Thief cometh ==<br />
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10 <span style="color:#FF0000">'''The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.'''</span><br />
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11 <span style="color:#FF0000">'''I am the good shepherd: the good shepherd giveth his life for the sheep.'''</span><br />
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12 <span style="color:#FF0000">'''But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.'''</span><br />
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13 <span style="color:#FF0000">'''The hireling fleeth, because he is an hireling, and careth not for the sheep.'''</span><Ref name="Careless">{{Careless}}</Ref><br />
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== The good shepherd ==<br />
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14 <span style="color:#FF0000">'''I am the good shepherd, and know my sheep, and am known of mine.'''</span><br />
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15 <span style="color:#FF0000">'''As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.'''</span><br />
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16 <span style="color:#FF0000">'''And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.'''</span><br />
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=== Lays down his life ===<br />
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17 <span style="color:#FF0000">'''Therefore doth my Father love me, because I lay down my life,<Ref name="givelife">{{givelife}}</Ref> that I might take it again.'''</span><br />
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18 <span style="color:#FF0000">'''No man taketh it from me, but I lay it down of myself.<Ref name="givelife">{{givelife}}</Ref> I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.'''</span><br />
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== Again division ==<br />
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19 ¶ There was a division therefore again among the Jews for these sayings.<br />
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20 And many of them said, He hath a devil, and is mad; why hear ye him?<br />
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21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?<br />
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== I and the Father Are One ==<br />
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22 ¶ And it was at Jerusalem the feast of the dedication,<Ref name="fdedication'">Festival of Lights, Feast of Hanukkah, feast of the dedication. In Judaism, an eight-day Jewish holiday commemorating the rededication of the Temple of Jerusalem in 165 BC, instituted to commemorate the purging of the temple and the rebuilding of the altar after Judas Maccabbeus had driven out the Syrians, B.C. 164. 1 Macc. 4:52-59. </Ref> and it was winter.<br />
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23 And Jesus walked in the temple in Solomon’s porch.<Ref name="herodtemp">Josephus, the exact dimensions of [[Herod]]'s Temple formed a perfect square - a furlong by a furlong on all four sides. On the east wall was a double cloister, porch, which in later times is referred to as Solomon's porch. <Br>The historic writings of Josephus give an eyewitness account to the First and Second Temples. <Br>“This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.” (Antiquities of the Jews, Book 15, Ch. 11.3)</Ref><br />
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24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the [[Christ]], tell us plainly.<br />
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25 Jesus answered them, <span style="color:#FF0000">'''I told you, and ye believed not: the works that I do in my [[Father]]’s name, they bear witness of me.'''</span><br />
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=== Not of my sheep ===<br />
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26 <span style="color:#FF0000">'''But ye believe not, because ye are not of my sheep, as I said unto you.'''</span><br />
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27 <span style="color:#FF0000">'''My sheep hear my [[voice]], and I know them, and they [[follow me]]:'''</span><br />
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28 <span style="color:#FF0000">'''And I give unto them [[eternal life]]; and they shall never perish, neither shall any man pluck them out of my hand.'''</span><br />
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29 <span style="color:#FF0000">'''My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.'''</span><br />
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30 <span style="color:#FF0000">'''I and my [[Father]] are one.'''</span><br />
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=== Took up stones ===<br />
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31 Then the Jews took up [[stone]]s again to [[stone]] him.<br />
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32 Jesus answered them, <span style="color:#FF0000">'''Many good works have I shewed you from my [[Father]]; for which of those works do ye [[stone]] me?'''</span><br />
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33 The Jews answered him, saying, For a good work we [[stone]] thee not; but for [[blasphemy]]; and because that thou, being a man, makest thyself God.<br />
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=== Ye are gods ===<br />
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34 Jesus answered them, <span style="color:#FF0000">'''Is it not written in your law, I said, Ye are [[gods]]?'''</span><br />
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35 <span style="color:#FF0000">'''If he called them gods, unto whom the word of God came, and the scripture cannot be broken;'''</span><br />
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36 <span style="color:#FF0000">'''Say ye of him, whom the Father hath sanctified, and sent into the [[world]], Thou blasphemest; because I said, I am the [[Son of God]]?'''</span><br />
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=== Works of my Father===<br />
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37 <span style="color:#FF0000">'''If I do not the works of my Father, believe me not.'''</span><br />
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38 <span style="color:#FF0000">'''But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.'''</span><br />
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=== Sought again ===<br />
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39 ¶ Therefore they sought again to take him: but he escaped out of their hand,<br />
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40 And went away again beyond Jordan into the place where John at first baptized; and there he abode.<br />
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41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.<br />
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42 And many believed on him there.<br />
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{{Template:John}} <br />
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{{Template:Bible}}<br />
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[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Libera_res_publica&diff=67865Template:Libera res publica2024-03-25T00:58:40Z<p>Wiki1: /* Culture of giving */</p>
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<div>[[File:Abrahamshem.jpg|right|300px|thumb|The quest for the [[Libera res publica]] of a free society reaches back at least to [[Abraham|Abram]] when he had left Ur and also Haran which were [[city-states]]. He avoided [[city-states]] like [[Sodom]] and Gomorrah. <Br>What was he doing and why was he able to defeat whole armies that had just conquered these city State governments when he was neither a king nor ruler? Does the systems of liberty historically patterned after the [[altars]] of Able which differed from those of [[Cain]] and [[Caesar]]? <Br>The [[welfare]] or [[dainties]] of [[Rulers]] like [[Nimrod]], the [[Goddess]] of [[Sumer]] and Caesar's [[public religion]] of [[Rome]] were a [[Snare|snare and a trap]]. <Br>A [[Pure Republic]] requires [[Pure Religion]] where the people are free from that [[public religion]] of the [[State]] and its systems of [[Legal charity]].<Br>Is the form of a free "[[Polis]]" established through a [[network]] of [[welfare types|one type of system of welfare]] which strengthen [[the bands]] of society through [[pure Religion]]? ]]<br />
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== Libera res publica ==<br />
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The word [[republic]] actually originates from the Latin idiom ''libera res publica'' meaning "free from things public". It was meant to express an idea that which ''liberates the public'' or "pure republic". <br />
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It required the full participation of the moral and virtuous [[citizen]] to maintain that "[[libera res publica]]". Participation in the [[weightier matters]] within Roman society was the basis of liberty and enhanced an individual social status. <br />
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Attending to the "rule of law" and the rights of every natural [[citizen]] to secure the status of "non-domination" for themselverequired the practice of [[mercy]] with eye to strengthening the poor.<br />
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===Cultural welfare ===<br />
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Some imagine that [[Rome]] 2,000 years ago had no facilities for the [[care]] of the ''ubiquitous'' poor or homeless with little or no concern coming from the affluent who saw the poor as iniquitous. Few people today understand the [[social bonds]] required to maintain a true [[republic]].<br />
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A republic does not have [[the bands]] that bind the people in other [[one form of government|forms of governments]] like Cain's [[city-state]], Nimrod's Babylon and other [[cities of blood]]. Many of these forms of government depend upon the promises of the "bounties, donations, and benefits”<Ref name="desliberty">{{desliberty}}</Ref> to entice the people and [[Contracts, Covenants, and Constitutions]] and debt to bind them.<br />
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It is true that the Roman ethic of hard work and industry as well as loyalty and fraternity often saw the [[slothful]] and self indulgent as iniquitous. The same could be said of the Christian way of thinking.<Ref>[[1 Timothy 5]]:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an '''[[infidel]]'''.</Ref><br />
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=== Culture of character===<br />
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Titus Livius, or Livy, stressed the importance of character. As a historian he wrote the monumental history of Rome and the Roman people, entitled ''Ab Urbe Condita'', ''From the Founding of the City''. <br />
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He understood the industry and team work required to build something greater than the mud and stick huts of the Roman people. There need to be a measure of morality, integrity, and sacrifice of people to pull themselves up to greatness. <br />
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Livy described the ''tugurium'' or ''mud hut'' from which all of Rome arose but he also knew the values ingrained in the culture of Rome, the family, hearth, community, and eventually the [[patrimonial]]. <br />
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It was the values of that culture like bravery, loyalty, piety, seriousness, respect and authority that made them great and brought wealth.<br />
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[[Cicero]] described the “scum(or laterally the ''dung piles'') of the city” with the words ''dordem urbis et faecem''. But it was clear there was welfare for the people provided through what was sacrificed to the [[temples]] and Marcus Tullius [[Cicero]] saw evidence of degeneration in the character and virtue of the Roman people due to the means and method that aid.<br />
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Marcus Tullius Cicero also said, "The evil was not in the bread and circuses, per se, but in the willingness of the people to sell their rights as free men for full bellies and the excitement of the games which would serve to distract them from the other human hungers which bread and circuses can never appease."<br />
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=== Culture of giving ===<br />
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''Euergetism'' in the Latin or ''evergetism'' in the Greek was common in the ancient [[world]]. It was form of giving or investing in the good people of the ''populous'' by those who were more successful in hope that it made the whole of society more productive and the [[social bonds]] stronger. It was a practice of generosity that reaches back to the ancient [[tribe]]s and the early [[city-state]]s known as ''leitourgi'' or [[liturgy]].<Ref>[[Liturgy]] comes from the Greek word leitourgia. It literally means "the people's work". The religious meaning is similar. Liturgy is the work that all Christians do to make our traditions, our beliefs, our faith, work in our lives and in the [[world]].</Ref> <br />
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There was always the possibility of invasion or usurpation, crop failure, or disease. The rich needed the loyalty of the common man for his own protection as much as everyman needed the respect and brotherhood of his own neighbor. <br />
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Private euergetism(εὐεργετέω "do good deeds" derived from the ancient Greek ''[[2110|euergetes]]'', [[benefactors|benefactor]]) was common amongst Christians.<Ref> “And the wealthy among us help the needy ... and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” "[[Justin the Martyr]]'s Apology" to the Emperor Antonius Pius in 150 AD, (Ch. 65-67)</Ref>...<Ref> alternate translation:<br />
: “And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” Chapter LXVII<Br>Geof T Emery interlinear:<Br> 6. Οἱ εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βούλεται<Br><br />
The prospering and also wishing according to choosing each one the of himself what willing<Br><br />
δίδωσι, καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι ἀποτίθεται, καὶ αὐτὸς ἐπικουρεῖ <Br><br />
he gives, and the being collected with the having presided is deposited, and he he gives aid<Br><br />
ὀρφανοῖς τε καὶ χήραις, καὶ τοῖς διὰ νόσον ἢ δι’ ἄλλην αἰτίαν λειπομένοις, <Br><br />
to orphans both and widows, and to the through sickness or through other cause being in want,<Br><br />
καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν<Br>and to the in chains are, and to the sojourning being strangers, and briefly to all the in<Br><br />
χρείᾳ οὖσι κηδεμὼν γίνεται.<Br><br />
in need being a guardian he is.</Ref> Because it was common among Christ and his followers.<Ref>[[Acts 10]]:38 "How God anointed Jesus of Nazareth with the [[Holy Ghost]] and with power: who went about doing good(εὐεργετῶν [[2109|euergetōn]]), and healing all that were oppressed of the devil; for God was with him."</Ref> <br />
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This decreased under the [[socialist]] approach of the Church of [[Constantine]]. After Justinian's death it was replaced by the ecclesial charitable schemes.<br />
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In the original [[Republic]] of [[Rome]] the power of the State was returned to the people and held individually by [[citizen]]s whose [[rights]] were "not connected to the administration of government".<Ref name="citizenrights">[[Citizen]]: “[[Civil rights]] are such as belong to every citizen of the state or country, or, in a wider sense to all its inhabitants, and are not connected with the organization or the administration of government. They include the rights of property, marriage, protection by laws, freedom of contract, trial by jury, etc.” Right. In Constitutional Law. Black’s 3rd p. 1559.</Ref> The people gathered in small groups called ''hearths'' and maintained their liberty through voluntary deeds of the people.<br />
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Social [[welfare]] was provided through voluntary "deeds" and charitable [[temples]]. Other [[temples]] maintained by the people also approached the promotion of individual wealth through capital investments.<br />
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===The culture of sloth ===<br />
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The original ''Senate'' was merely a gathering of older men selected through a [[network]] of people gathering in [[Tens|small local groups]]. They did not have a legislative power that was capable of infringing on the natural rights of the people. [[Rome]] was a [[Republic]] and enjoyed a [[Republican form]] of government.<br />
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As the people became slothful in the responsibilities of a [[republic]] the power of government grew. As the people became ''willing and accustomed'' to receive [[benefits]] from society by way of the authority of the [[State]] and at the expense of their neighbor [[Polybius]] writes of their degeneration into an [[Perfect savages|unnatural state]] which brought about a centralization of government power under the [[Caesar]]s.<br />
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: '''“[[Tacitus]] repeatedly contrasts the ''res publica'' under the emperors with the pre-Augustus ''libera res publica''; and in the Germania 37, encountering the disasters which Germans inflicted upon the res publica Romanorum, he distinguishes between the old res publica, which he calls the populus Romanus, and the new res publica, which he calls “Caesar.” The old res publica hardly had the mixed constitution which dreamers assigned it and which actually never can exist, but it was something greater and majestic which lives on as a glorious memory in a mean age.”''' ''The Ruling Power: A Study Of The Roman Empire In The Second Century After Christ Through The Roman Oration Of Aelius Aristides'', James H. Oliver, Kessinger Publishing, July 25, 2006. ISBN-13: 978-1428659315. see [[Republican form]]<br />
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Roman society was patriarchal in the purest sense; the male head of household (paterfamilias) held special legal powers and privileges that gave him jurisdiction (patria potestas) over all the members of his familia – a more encompassing term than its modern derivative "family" that included adult sons, his wife (but only in Rome's earlier history, when marriage cum manu was practiced), married daughters (in the Classical period of Roman history), various dependent relatives, and slaves. The patron-client relationship (clientela), with the word [[patronus]] deriving from pater (“father”), was another way in which Roman society was organized into hierarchical groups, though clientela also functioned as a system of overlapping social networks. A patron could be the client of a socially superior or more powerful patron; a client could have multiple patrons.<br />
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The ancient Roman [[republic]] had three branches of government. In the beginning, the Senate, a group made up of 300 citizens from Rome's patrician class, the oldest and wealthiest families of Rome. It was the patricians, tired of obeying the king, who revolted and threw out Tarquinius Superbus revolting against ''unwarranted usurpations''.<br />
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The cursus honorum (Latin: "course of offices") was the sequential order of public offices held by aspiring politicians in both the Roman Republic and the early Roman Empire. It was designed for men of senatorial rank. The ''cursus honorum'' comprised a mixture of military and political administration posts. Each office had a minimum age for election. There were minimum intervals between holding successive offices and laws forbade repeating an office.<br />
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The ''equites'' (Latin: eques nom. singular; sometimes referred to as "knights" in modern times) constituted the second of the property-based classes of ancient [[Rome]], ranking below the senatorial class. A member of the equestrian order was known as an eques (plural: equites).<br />
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The distinction between patricians and plebeians in Ancient Rome was based purely on birth. Although modern writers often portray patricians as rich and powerful families who managed to secure power over the less-fortunate plebeian families, plebeians and patricians among the senatorial class were equally wealthy.<br />
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A senate composed of patricians elected these consuls. At one time, lower-class citizens, or plebeians, had virtually no say in the government. Both men and women were citizens in the Roman [[Republic]], but only men could vote.<br />
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The term plebeian referred to all free Roman citizens who were not members of the patrician, senatorial or equestrian classes. Plebeians were average working citizens of Rome – farmers, bakers, builders or craftsmen – who worked hard to support their families and pay their taxes.<br />
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Plebeians and patricians could also get married. Wealthy plebeians became part of the Roman nobility. However, despite changes in the laws, the patricians always held a majority of the wealth and power in Ancient [[Rome]]. A third social class in Roman society was the slaves.<br />
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By the Late Empire, few members of the [[Senate]] were from the original patrician families, most of which had died out. Rome continued to have a hierarchical class system, but it was no longer dominated by the distinction between patricians and plebeians.<br />
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=== The culture of change ===<br />
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Rome evolved over the centuries from a [[Republic]], with no [[Emperator|emperors]], into an indirect [[democracy]] and [[socialist]] state. [[Polybius]] accurately predicted that through the [[covetous practices]] of its citizens and their desires for [[free bread]] and entertainment at the expense of others the people would become [[perfect savages]] ushering in one tyrant after another.<br />
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The [[Imperial Cult of Rome]], run through its government-financed [[temples]], was a social [[welfare]] scheme that weakened the people, loosened the [[the bands|bonds]] of the [[community]], and broke down the health and wellbeing of the family structure, which had been the foundation of society. Their [[benefactors]] became their rulers until [[Rome]]'s destiny and destruction were fused.<br />
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The teachings of [[John the Baptist]], [[Jesus]] the [[Christ]] and His [[early Church]] would spark new life in the hearts and minds of people, including [[Romans]], who had the ears to hear and the eyes to see [[The Way|another way]].</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Audio2024&diff=67864Template:Audio20242024-03-25T00:43:40Z<p>Wiki1: </p>
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<div>== Audio Broadcasts ==<br />
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'''[[Matthew]]'''<Br><br />
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We began our study of [[Matthew]] in [[Audio2023|the year of 2023]]<br />
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[[Matthew 26]]<br />
<Br>[https://www.hisholychurch.org/audio/20240106Matthew-26-2.mp3 Download Recording #30 Matthew Chapter 26] part 2 <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240106Matthew-26-2.mp3"></audio></html><Br><br />
<Br>'''[[Matthew 27]]'''<Br>[https://www.hisholychurch.org/audio/20240106Matthew-27.mp3 Download Recording #30 Matthew Chapter 27] <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240106Matthew-27.mp3"></audio></html><Br><br />
<Br>'''[[Matthew 28]]'''<Br>[https://www.hisholychurch.org/audio/20240113Matthew-28.mp3 Download Recording #31 Matthew Chapter 28] <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240113Matthew-28.mp3"></audio></html><Br><br />
[[Acts 2]]<br />
<Br>[https://www.hisholychurch.org/audio/20240113Acts-02.mp3 Download Recording Acts 2] part1 <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240113Acts-02.mp3"></audio></html><Br><br />
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''The past, present, and Future''<br />
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https://www.hisholychurch.org/audio/20240120pastpresentuture.mp3<br />
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== Destroyers of liberty ==<br />
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[[Liberty degenerate]]<br />
<Br>[https://www.hisholychurch.org/audio/20240302Libertydegenerates.mp3 Download Recording Destroyers of liberty] <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240302Libertydegenerates.mp3"></audio></html><Br><br />
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==Study of the Book of John ==<br />
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[[John 1]]<br />
<Br>[https://www.hisholychurch.org/audio/20240127John01.mp3 Download Recording John 1] <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240127John01.mp3"></audio></html><Br><br />
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[[John 2]]<br />
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'''John and the [[Logos]]'''<br />
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[[John 3]] <br />
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[[John 3]] - [[Born again]]<br />
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[[John 4]] <br />
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[[John 5]] <br />
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[[John 6]]<br />
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'''John and the Assemblies of a Republic''' <br />
<Br>[https://www.hisholychurch.org/audio/20240224AssembliesofRepublics.mp3 Download Recording John and the Assemblies of a Republic] <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240224AssembliesofRepublics.mp3"></audio></html><Br> <br />
: This show is mentioned in the audio for [[John 10]] concerning corruption in modern government and the people [[Article 2 Section 22]] and this show is on the topic of [[free assemblies]] of a [[Pure Republic]] audio with a special guest from Oregon government at the ''1:33 mark'' in the audio talking about the common corruption. <br />
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[[John 7]]<br />
<Br>[https://www.hisholychurch.org/audio/20240302John7.mp3 Download Recording John 7] <Br>or press play <Br><html><audio controls src="https://www.hisholychurch.org/audio/20240302John7.mp3"></audio></html><Br><br />
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[[John 8]]<br />
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[[Fascism]]<br />
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[[John 9]]<br />
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== The little Platoons ==<br />
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The statement of [[Edmund Burke]] concerning the ''little Platoons'' as essential in the creation of those "attached" "subdivisions" of a free society are [[warnings]]. The ''little Platoons'' are composed of [[family|families]] which is often what the totalitarian states desires to destroy. The ''little Platoon'' is composed of an patriarchy of [[Elders]] who gather in those ''[[free assemblies]]'' spoken of by [[Moses]].<Br>[[John the Baptist]], [[Jesus]] the [[Christ]] and the [[Apostles]] who had been [[appoint]]ed a kingdom <Ref name="Appointk">{{Appointk}}</Ref> understood that the [[tens]], their "little platoon", needed to form a [[network]] which gathered ''in ranks of hundreds and thousands'' bound the people "in society" as "the first principle (the germ as it were) of [[social bonds|public affections]]." <Br>This gathering in a "little Platoon" or the [[tens]] as Christ [[commanded]] His disciples to gather the people in was not the only thing the [[repent]]ant soul needs to do. They were aware that "It is the first link in the series" of practices that have to become engrained in every man's soul who seeks the [[kingdom of God]] and the righteousness of that God. <Br>Burke makes it clear that the ''little Platoons'' gathering together in that [[righteousness]] allows for the ''means and the method'' to "proceed towards a [[love]] to our country and to mankind." <br />
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Of course, if the people are willing to admit that it was our [[sloth]] and [[covetous practices]] which brought us under [[tribute]] and made us [[merchandise]] and [[curse children|cursed our children]] we may also be willing to admit that our dependence on [[legal charity]] which is [[public religion]] and a form of [[idolatry]]<Ref name="Isidolatry">{{Isidolatry}}</Ref> must be addressed as the "the first principle". <br />
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'''Platoons of righteousnes'''<Br>[https://www.hisholychurch.org/audio/20240316Burke.mp3 Download Recording Platoons of righteousness ] <Br>or press play<Br> <html><audio controls src="https://www.hisholychurch.org/audio/20240316Burke.mp3"></audio></html><Br><br />
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[[John 10]]<br />
<Br>[.mp3 Download Recording John 10] <Br>or press play <Br><html><audio controls src=".mp3"></audio></html><Br><br />
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Mentioned in the audio for [[John 10]] concerning corruption in modern government and the people [[Article 2 Section 22]] and here is the [https://www.hisholychurch.org/audio/20240224AssembliesofRepublics.mp3 on free assemblies of a Republic audio] with a special guest from Oregon government at ''1:33 mark'' in the audio talking about the common corruption.</div>Wiki1http://preparingyou.com/wiki/index.php?title=Template:Libera_res_publica&diff=67863Template:Libera res publica2024-03-24T23:33:15Z<p>Wiki1: </p>
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<div>[[File:Abrahamshem.jpg|right|300px|thumb|The quest for the [[Libera res publica]] of a free society reaches back at least to [[Abraham|Abram]] when he had left Ur and also Haran which were [[city-states]]. He avoided [[city-states]] like [[Sodom]] and Gomorrah. <Br>What was he doing and why was he able to defeat whole armies that had just conquered these city State governments when he was neither a king nor ruler? Does the systems of liberty historically patterned after the [[altars]] of Able which differed from those of [[Cain]] and [[Caesar]]? <Br>The [[welfare]] or [[dainties]] of [[Rulers]] like [[Nimrod]], the [[Goddess]] of [[Sumer]] and Caesar's [[public religion]] of [[Rome]] were a [[Snare|snare and a trap]]. <Br>A [[Pure Republic]] requires [[Pure Religion]] where the people are free from that [[public religion]] of the [[State]] and its systems of [[Legal charity]].<Br>Is the form of a free "[[Polis]]" established through a [[network]] of [[welfare types|one type of system of welfare]] which strengthen [[the bands]] of society through [[pure Religion]]? ]]<br />
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== Libera res publica ==<br />
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The word [[republic]] actually originates from the Latin idiom ''libera res publica'' meaning "free from things public". It was meant to express an idea that which ''liberates the public'' or "pure republic". <br />
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It required the full participation of the moral and virtuous [[citizen]] to maintain that "[[libera res publica]]". Participation in the [[weightier matters]] within Roman society was the basis of liberty and enhanced an individual social status. <br />
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Attending to the "rule of law" and the rights of every natural [[citizen]] to secure the status of "non-domination" for themselverequired the practice of [[mercy]] with eye to strengthening the poor.<br />
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===Cultural welfare ===<br />
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Some imagine that [[Rome]] 2,000 years ago had no facilities for the [[care]] of the ''ubiquitous'' poor or homeless with little or no concern coming from the affluent who saw the poor as iniquitous. Few people today understand the [[social bonds]] required to maintain a true [[republic]].<br />
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A republic does not have [[the bands]] that bind the people in other [[one form of government|forms of governments]] like Cain's [[city-state]], Nimrod's Babylon and other [[cities of blood]]. Many of these forms of government depend upon the promises of the "bounties, donations, and benefits”<Ref name="desliberty">{{desliberty}}</Ref> to entice the people and [[Contracts, Covenants, and Constitutions]] and debt to bind them.<br />
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It is true that the Roman ethic of hard work and industry as well as loyalty and fraternity often saw the [[slothful]] and self indulgent as iniquitous. The same could be said of the Christian way of thinking.<Ref>[[1 Timothy 5]]:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an '''[[infidel]]'''.</Ref><br />
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=== Culture of character===<br />
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Titus Livius, or Livy, stressed the importance of character. As a historian he wrote the monumental history of Rome and the Roman people, entitled ''Ab Urbe Condita'', ''From the Founding of the City''. <br />
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He understood the industry and team work required to build something greater than the mud and stick huts of the Roman people. There need to be a measure of morality, integrity, and sacrifice of people to pull themselves up to greatness. <br />
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Livy described the ''tugurium'' or ''mud hut'' from which all of Rome arose but he also knew the values ingrained in the culture of Rome, the family, hearth, community, and eventually the [[patrimonial]]. <br />
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It was the values of that culture like bravery, loyalty, piety, seriousness, respect and authority that made them great and brought wealth.<br />
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[[Cicero]] described the “scum(or laterally the ''dung piles'') of the city” with the words ''dordem urbis et faecem''. But it was clear there was welfare for the people provided through what was sacrificed to the [[temples]] and Marcus Tullius [[Cicero]] saw evidence of degeneration in the character and virtue of the Roman people due to the means and method that aid.<br />
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Marcus Tullius Cicero also said, "The evil was not in the bread and circuses, per se, but in the willingness of the people to sell their rights as free men for full bellies and the excitement of the games which would serve to distract them from the other human hungers which bread and circuses can never appease."<br />
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=== Culture of giving ===<br />
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''Euergetism'' in the Latin or ''evergetism'' in the Greek was common in the ancient [[world]]. It was form of giving or investing in the good people of the [[populous]] by those who were more successful in hope that it made the whole of society more productive and the [[social bonds]] stronger. It was a practice of generosity that reaches back to the ancient tribes and the early [[city-state]]s known as ''leitourgi'' or [[liturgy]]. <br />
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There was always the possibility of invasion or usurpation, crop failure, or disease. The rich needed the loyalty of the common man for his own protection as much as everyman needed the respect and brotherhood of his own neighbor. <br />
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Private euergetism(εὐεργετέω "do good deeds" derived from the ancient Greek ''[[2110|euergetes]]'', [[benefactors|benefactor]]) was common amongst Christians.<Ref> “And the wealthy among us help the needy ... and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” "[[Justin the Martyr]]'s Apology" to the Emperor Antonius Pius in 150 AD, (Ch. 65-67)</Ref>...<Ref> alternate translation:<br />
: “And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” Chapter LXVII<Br>Geof T Emery interlinear:<Br> 6. Οἱ εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βούλεται<Br><br />
The prospering and also wishing according to choosing each one the of himself what willing<Br><br />
δίδωσι, καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι ἀποτίθεται, καὶ αὐτὸς ἐπικουρεῖ <Br><br />
he gives, and the being collected with the having presided is deposited, and he he gives aid<Br><br />
ὀρφανοῖς τε καὶ χήραις, καὶ τοῖς διὰ νόσον ἢ δι’ ἄλλην αἰτίαν λειπομένοις, <Br><br />
to orphans both and widows, and to the through sickness or through other cause being in want,<Br><br />
καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν<Br>and to the in chains are, and to the sojourning being strangers, and briefly to all the in<Br><br />
χρείᾳ οὖσι κηδεμὼν γίνεται.<Br><br />
in need being a guardian he is.</Ref> Because it was common among Christ and his followers.<Ref>[[Acts 10]]:38 "How God anointed Jesus of Nazareth with the [[Holy Ghost]] and with power: who went about doing good(εὐεργετῶν [[2109|euergetōn]]), and healing all that were oppressed of the devil; for God was with him."</Ref> <br />
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This decreased under the [[socialist]] approach of the Church of [[Constantine]]. After Justinian's death it was replaced by the ecclesial charitable schemes.<br />
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In the original [[Republic]] of [[Rome]] the power of the State was returned to the people and held individually by [[citizen]]s whose [[rights]] were "not connected to the administration of government".<Ref name="citizenrights">[[Citizen]]: “[[Civil rights]] are such as belong to every citizen of the state or country, or, in a wider sense to all its inhabitants, and are not connected with the organization or the administration of government. They include the rights of property, marriage, protection by laws, freedom of contract, trial by jury, etc.” Right. In Constitutional Law. Black’s 3rd p. 1559.</Ref> The people gathered in small groups called ''hearths'' and maintained their liberty through voluntary deeds of the people.<br />
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Social [[welfare]] was provided through voluntary "deeds" and charitable [[temples]]. Other [[temples]] maintained by the people also approached the promotion of individual wealth through capital investments.<br />
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===The culture of sloth ===<br />
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The original ''Senate'' was merely a gathering of older men selected through a [[network]] of people gathering in [[Tens|small local groups]]. They did not have a legislative power that was capable of infringing on the natural rights of the people. [[Rome]] was a [[Republic]] and enjoyed a [[Republican form]] of government.<br />
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As the people became slothful in the responsibilities of a [[republic]] the power of government grew. As the people became ''willing and accustomed'' to receive [[benefits]] from society by way of the authority of the [[State]] and at the expense of their neighbor [[Polybius]] writes of their degeneration into an [[Perfect savages|unnatural state]] which brought about a centralization of government power under the [[Caesar]]s.<br />
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: '''“[[Tacitus]] repeatedly contrasts the ''res publica'' under the emperors with the pre-Augustus ''libera res publica''; and in the Germania 37, encountering the disasters which Germans inflicted upon the res publica Romanorum, he distinguishes between the old res publica, which he calls the populus Romanus, and the new res publica, which he calls “Caesar.” The old res publica hardly had the mixed constitution which dreamers assigned it and which actually never can exist, but it was something greater and majestic which lives on as a glorious memory in a mean age.”''' ''The Ruling Power: A Study Of The Roman Empire In The Second Century After Christ Through The Roman Oration Of Aelius Aristides'', James H. Oliver, Kessinger Publishing, July 25, 2006. ISBN-13: 978-1428659315. see [[Republican form]]<br />
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Roman society was patriarchal in the purest sense; the male head of household (paterfamilias) held special legal powers and privileges that gave him jurisdiction (patria potestas) over all the members of his familia – a more encompassing term than its modern derivative "family" that included adult sons, his wife (but only in Rome's earlier history, when marriage cum manu was practiced), married daughters (in the Classical period of Roman history), various dependent relatives, and slaves. The patron-client relationship (clientela), with the word [[patronus]] deriving from pater (“father”), was another way in which Roman society was organized into hierarchical groups, though clientela also functioned as a system of overlapping social networks. A patron could be the client of a socially superior or more powerful patron; a client could have multiple patrons.<br />
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The ancient Roman [[republic]] had three branches of government. In the beginning, the Senate, a group made up of 300 citizens from Rome's patrician class, the oldest and wealthiest families of Rome. It was the patricians, tired of obeying the king, who revolted and threw out Tarquinius Superbus revolting against ''unwarranted usurpations''.<br />
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The cursus honorum (Latin: "course of offices") was the sequential order of public offices held by aspiring politicians in both the Roman Republic and the early Roman Empire. It was designed for men of senatorial rank. The ''cursus honorum'' comprised a mixture of military and political administration posts. Each office had a minimum age for election. There were minimum intervals between holding successive offices and laws forbade repeating an office.<br />
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The ''equites'' (Latin: eques nom. singular; sometimes referred to as "knights" in modern times) constituted the second of the property-based classes of ancient [[Rome]], ranking below the senatorial class. A member of the equestrian order was known as an eques (plural: equites).<br />
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The distinction between patricians and plebeians in Ancient Rome was based purely on birth. Although modern writers often portray patricians as rich and powerful families who managed to secure power over the less-fortunate plebeian families, plebeians and patricians among the senatorial class were equally wealthy.<br />
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A senate composed of patricians elected these consuls. At one time, lower-class citizens, or plebeians, had virtually no say in the government. Both men and women were citizens in the Roman [[Republic]], but only men could vote.<br />
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The term plebeian referred to all free Roman citizens who were not members of the patrician, senatorial or equestrian classes. Plebeians were average working citizens of Rome – farmers, bakers, builders or craftsmen – who worked hard to support their families and pay their taxes.<br />
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Plebeians and patricians could also get married. Wealthy plebeians became part of the Roman nobility. However, despite changes in the laws, the patricians always held a majority of the wealth and power in Ancient [[Rome]]. A third social class in Roman society was the slaves.<br />
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By the Late Empire, few members of the [[Senate]] were from the original patrician families, most of which had died out. Rome continued to have a hierarchical class system, but it was no longer dominated by the distinction between patricians and plebeians.<br />
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=== The culture of change ===<br />
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Rome evolved over the centuries from a [[Republic]], with no [[Emperator|emperors]], into an indirect [[democracy]] and [[socialist]] state. [[Polybius]] accurately predicted that through the [[covetous practices]] of its citizens and their desires for [[free bread]] and entertainment at the expense of others the people would become [[perfect savages]] ushering in one tyrant after another.<br />
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The [[Imperial Cult of Rome]], run through its government-financed [[temples]], was a social [[welfare]] scheme that weakened the people, loosened the [[the bands|bonds]] of the [[community]], and broke down the health and wellbeing of the family structure, which had been the foundation of society. Their [[benefactors]] became their rulers until [[Rome]]'s destiny and destruction were fused.<br />
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The teachings of [[John the Baptist]], [[Jesus]] the [[Christ]] and His [[early Church]] would spark new life in the hearts and minds of people, including [[Romans]], who had the ears to hear and the eyes to see [[The Way|another way]].</div>Wiki1http://preparingyou.com/wiki/index.php?title=Pure_Republic&diff=67862Pure Republic2024-03-24T23:17:10Z<p>Wiki1: Created page with "{{Libera res publica}} {{Network}} == Footnotes == <references /> {{Template:Gregory-info}} Category:Articles Category:Definitions"</p>
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<div>{{Libera res publica}}<br />
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{{Network}}<br />
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== Footnotes ==<br />
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<references /><br />
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{{Template:Gregory-info}}<br />
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[[Category:Articles]]<br />
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[[Category:Definitions]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_10&diff=67861John 102024-03-24T20:28:59Z<p>Wiki1: /* The good shepherd */</p>
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<div><br />
{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
|[[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
|-<br />
| '''Comments'''<br />
|-<br />
| '''V1''' "Verily, verily" as a "... formula is not used at the beginning of a fresh discourse, but is, in every case, the solemn introduction of some development of our Lord’s deeper teaching."<Ref>Ellicott's Commentary for English Readers.</Ref> <br />
|-<br />
| The way of Christ is [[The Way]] of God and His [[righteousness]] from the beginning and there is no "[[the way|other way]]". <br />
|-<br />
| '''V3''' Salvation is an individual process. "the sheep ... know his [[voice]]... a stranger will they not [[follow]]... the [[voice]] of ..."<br />
|-<br />
| '''V6''' Many would not know the [[righteous]] way of God because they had perverted the way of [[Abraham]] and [[Moses]] and all the prophets the [[sophistry]], [[idolatry]]<Ref name="Isidolatry">{{Isidolatry}}</Ref> of the [[doctrines of men]]. <br />
|-<br />
|'''V7''' "Verily, verily" is repeated emphasizing that Jesus is the door<Ref name="doorw">{{doorw}}</Ref> through which we must enter. <br />
|-<br />
| '''V8''' Who are the "thieves and robbers"? They want to steal, and to kill, and to destroy, to take life.<br />
|-<br />
| '''V14''' The good shepherd lays down his life while the one who is a hireling will not. He is seeking his own life and prosperity.<br />
|-<br />
| '''V16''' "other sheep" "shall hear" "and there shall be one fold, and one shepherd."<br />
|-<br />
| '''V17''' "love me, because I lay down my life,"<Ref name="givelife">{{givelife}}</Ref> <br />
|-<br />
| '''V18''' <span style="color:#FF0000">'''I lay it down of myself.<Ref name="givelife">{{givelife}}</Ref> [[freewill offering]] of his life, a [[choice]] of [[charity]] in [[love]].<br />
|-<br />
| '''V19-26''' More division and separation because they believe not. <br />
|-<br />
|23 And Jesus walked in the temple in Solomon’s porch of [[Herod]]'s Temple.<Ref name="herodtemp"></Ref> <br />
|-<br />
| '''V26-V30''' ''Not of my sheep'' if they believe not, because My sheep hear and [[follow me]] will receive [[eternal life]] and no on can pluck them out of my Father’s hand Jesus is one with.<br />
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| '''V31 & 33''' Jews answered him, we [[stone]] for [[blasphemy]]; and being a man, makest thyself God. But the Caesar they will call a king<Ref>“15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.” John 19:15</Ref> made himself an [[apotheos]] and the [[Son of God]].<br />
|-<br />
| '''V39''' They sought to kill him in the temples of governments as an insurrectionist.<Ref>“2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.” Matthew 27:2<br />
: “28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. 1 Then Pilate therefore took Jesus, and scourged him. 2 ... 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.” John 18:28-19:12</Ref> <br />
|-<br />
|So, certain Jews in power crucified Jesus. Not all Jews.<br />
|-<br />
| '''Questions'''<br />
|-<br />
| What and how did those Jews think? <br />
|-<br />
| What were they doing with their [[Corban]]?<br />
|-<br />
| What were they doing with the law, with [[taxation]]?<br />
|-<br />
| What did their [[world]] have to do with [[covetous practices]] and [[legal charity]] and the [[dainties]] of [[rulers]] who [[exercise authority]] one over the other.<br />
|-<br />
|Were they [[hypocrite]]s? <br />
|-<br />
| Were they thieves and robbers?<br />
|-<br />
| Or was the reference concerned only about men like Jesus Bar Abbas?<br />
|- <br />
| According to [[John 10]]:4 and 27 If people are [[follow]]ing Jesus they would not be [[covet]]ing the [[benefits]] or [[dainties]] offered by [[rulers]] who only give what they take from your neighbors.<Br><br />
If you are not doing what Jesus said or you are doing what He said not to do then you are not [[follow]]ing Him and verses 28-29 do not apply.<br />
|-<br />
| '''V40''' "went ... beyond Jordan ... abode" ...'''V41''' where "all things that John spake of this man were true".<br />
|-<br />
| '''V42''' "And many believed on him there."<br />
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|}<br />
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== I Am the Good Shepherd ==<br />
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1 ¶ <span style="color:#FF0000">'''Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.'''</span><br />
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2 <span style="color:#FF0000">'''But he that entereth in by the door is the [[shepherd]] of the sheep.'''</span><br />
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3 <span style="color:#FF0000">'''To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.'''</span><br />
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=== SHEEP HEAR ===<br />
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4 <span style="color:#FF0000">'''And when he putteth forth his own sheep, he goeth before them, and the sheep [[follow]] him: for they know his voice.'''</span><br />
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5 <span style="color:#FF0000">'''And a stranger will they not [[follow]], but will flee from him: for they know not the voice of strangers.'''</span><br />
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6 This [[parables|parable]]<Ref name="parabole">{{3850}}</Ref> spake Jesus unto them: but they understood not what things they were which he spake unto them.<br />
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=== The door ===<br />
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7 Then said Jesus unto them again, <span style="color:#FF0000">'''Verily, verily, I say unto you, I am the door<Ref name="thyra">{{2374}}</Ref><Ref name="doorw">{{doorw}}</Ref> of the sheep.'''</span><br />
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8 <span style="color:#FF0000">'''All that ever came before me are thieves and robbers: but the sheep did not hear them.'''</span><br />
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9 <span style="color:#FF0000">'''I am the door:<Ref name="doorw">{{doorw}}</Ref> by me if any man enter in, he shall be [[saved]], and shall go in and out, and find pasture.'''</span><br />
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== Thief cometh ==<br />
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10 <span style="color:#FF0000">'''The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.'''</span><br />
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11 <span style="color:#FF0000">'''I am the good shepherd: the good shepherd giveth his life for the sheep.'''</span><br />
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12 <span style="color:#FF0000">'''But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.'''</span><br />
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13 <span style="color:#FF0000">'''The hireling fleeth, because he is an hireling, and careth not for the sheep.'''</span><Ref name="Careless">{{Careless}}</Ref><br />
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== The good shepherd ==<br />
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14 <span style="color:#FF0000">'''I am the good shepherd, and know my sheep, and am known of mine.'''</span><br />
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15 <span style="color:#FF0000">'''As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.'''</span><br />
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16 <span style="color:#FF0000">'''And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.'''</span><br />
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=== Lays down his life ===<br />
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17 <span style="color:#FF0000">'''Therefore doth my Father love me, because I lay down my life,<Ref name="givelife">{{givelife}}</Ref> that I might take it again.'''</span><br />
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18 <span style="color:#FF0000">'''No man taketh it from me, but I lay it down of myself.<Ref name="givelife">{{givelife}}</Ref> I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.'''</span><br />
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== Again division ==<br />
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19 ¶ There was a division therefore again among the Jews for these sayings.<br />
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20 And many of them said, He hath a devil, and is mad; why hear ye him?<br />
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21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?<br />
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== I and the Father Are One ==<br />
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22 ¶ And it was at Jerusalem the feast of the dedication,<Ref name="fdedication'">Festival of Lights, Feast of Hanukkah, feast of the dedication. In Judaism, an eight-day Jewish holiday commemorating the rededication of the Temple of Jerusalem in 165 BC, instituted to commemorate the purging of the temple and the rebuilding of the altar after Judas Maccabbeus had driven out the Syrians, B.C. 164. 1 Macc. 4:52-59. </Ref> and it was winter.<br />
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23 And Jesus walked in the temple in Solomon’s porch.<Ref name="herodtemp">Josephus, the exact dimensions of [[Herod]]'s Temple formed a perfect square - a furlong by a furlong on all four sides. On the east wall was a double cloister, porch, which in later times is referred to as Solomon's porch. <Br>The historic writings of Josephus give an eyewitness account to the First and Second Temples. <Br>“This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.” (Antiquities of the Jews, Book 15, Ch. 11.3)</Ref><br />
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24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the [[Christ]], tell us plainly.<br />
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25 Jesus answered them, <span style="color:#FF0000">'''I told you, and ye believed not: the works that I do in my [[Father]]’s name, they bear witness of me.'''</span><br />
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=== Not of my sheep ===<br />
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26 <span style="color:#FF0000">'''But ye believe not, because ye are not of my sheep, as I said unto you.'''</span><br />
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27 <span style="color:#FF0000">'''My sheep hear my [[voice]], and I know them, and they [[follow me]]:'''</span><br />
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28 <span style="color:#FF0000">'''And I give unto them [[eternal life]]; and they shall never perish, neither shall any man pluck them out of my hand.'''</span><br />
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29 <span style="color:#FF0000">'''My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.'''</span><br />
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30 <span style="color:#FF0000">'''I and my [[Father]] are one.'''</span><br />
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=== Took up stones ===<br />
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31 Then the Jews took up [[stone]]s again to [[stone]] him.<br />
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32 Jesus answered them, <span style="color:#FF0000">'''Many good works have I shewed you from my [[Father]]; for which of those works do ye [[stone]] me?'''</span><br />
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33 The Jews answered him, saying, For a good work we [[stone]] thee not; but for [[blasphemy]]; and because that thou, being a man, makest thyself God.<br />
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=== Ye are gods ===<br />
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34 Jesus answered them, <span style="color:#FF0000">'''Is it not written in your law, I said, Ye are [[gods]]?'''</span><br />
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35 <span style="color:#FF0000">'''If he called them gods, unto whom the word of God came, and the scripture cannot be broken;'''</span><br />
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36 <span style="color:#FF0000">'''Say ye of him, whom the Father hath sanctified, and sent into the [[world]], Thou blasphemest; because I said, I am the [[Son of God]]?'''</span><br />
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=== Works of my Father===<br />
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37 <span style="color:#FF0000">'''If I do not the works of my Father, believe me not.'''</span><br />
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38 <span style="color:#FF0000">'''But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.'''</span><br />
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=== Sought again ===<br />
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39 ¶ Therefore they sought again to take him: but he escaped out of their hand,<br />
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40 And went away again beyond Jordan into the place where John at first baptized; and there he abode.<br />
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41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.<br />
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42 And many believed on him there.<br />
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<div>[[File:stoning.jpg|right|250px|thumb| [[Moses]] and [[Jesus]] were in agreement but the [[Pharisees]] had it wrong. Evidently, they misused the words of [[Torah]] and altered the meaning of the text in many areas through [[Sophistry]]. Did God ever prescribe hitting women in the head with rocks as the solution for adultery? ]]<br />
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==Living Stones==<br />
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The [[Altars]] of [[Abraham]] and [[Moses]] were stones fit together without hewing those [[stones]]. Were those [[altars]] made of dead stones or were the meant to be [[White stones|living stones]]?<br />
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<blockquote>'''"The Hebrew word ''rigmah'' (רִגְמָה)''<Ref name="rigmah">{{07277}}</Ref>'' is translated into “council”, but actually means literally “a gathering of stones”. It is from the Hebrew word Regem [רֶ֫גֶם], which is translated “friend” and is the same as ragam [רָגַם], meaning “stone”. Both words have as a common origin [רֶגֶב] regeb, “a clod” (of earth). [[Hebrew]] letters have meanings which define the words."'''<ref>From [[Clay and Stone|Section 2 of Chapter 3]] ''Moses and the [[Altars]] of [[Clay and Stone]]'' of the book [[TKC|Thy Kingdom Comes]]</ref></blockquote><br />
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We see riḡmāṯām (רִגְמָתָ֑ם)<Ref name="rigmah">{{07277}}</Ref>in [[Psalms 68]]:27<Ref>Psalms 68:27 There [is] little Benjamin [with] their ruler, the princes of Judah [and] their council<07277 riḡmāṯām; רִגְמָתָ֑ם>, the princes of Zebulun, [and] the princes of Naphtali.</Ref> from the same word Regem<Ref name="Regem">{{07276}}</Ref> which is a name meaning ''friend'' which is from ragam (רָגַם)<Ref name="rigam">{{07275}}</Ref> which literally means "to stone" as a verb but can be a [[metaphor]] for a ''friend''.<br />
<br />
If those original [[Altars]] were composed of living stones which were institutions for the practice of [[Pure Religion]] if left un[[hewn]] then what did it mean to "stone" someone at the ''gates'' or ''against a wall in the city''?<br />
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=== The Essene saw ===<br />
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''The [[Essenes]] saw animal sacrifice on [[altars]] of stone in the Torah as a [[metaphor]] for a system of personal sacrifice to and through the [[Church in the wilderness]] who provided living [[altars]], the [[Levites]], to serve the ''tents of the congregations'' of the people. That system of social welfare through [[freewill offerings]] permitted the binding a nation together by [[charity]] and [[love]] rather than by [[contract]] and [[force]] and the tables of rulers which are a [[snare]]. They also generally saw stoning as shunning or excluding certain people and practices from sharing in their system of public social [[welfare]]. The [[Essenes]] saw stoning, especially children and other persons including astrologers and homosexuals, etc, and even slavery as ''false pericopes''<Ref>an extract from a text, especially a passage from the Bible.</Ref> through abuse of the Hebrew text by '''[[Sophistry]]'''. ''<br />
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Taking someone to court before a “council” of men or [[Jury|jury]] of your peers made up of "Living [[Stones]]" was a way of deciding ''Fact and Law''. It was a way a free society could tend to ''"the [[weightier matters]] of law, judgment, mercy, and [[faith]]"''.<Ref>Matthew 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier [matters] of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.</Ref><br />
<br />
There has been a concerted effort through [[Sophistry]] to keep people from understanding that the [[Altars]] of [[Clay and Stone]] were actually social structures to help keep people free in a [[world]] that seems determined to subjugate people around them, if not robbing or destroying them altogether.<br />
<br />
If a ''gathering of stones'' or [[altar]] can be a ''council of men''; and the word for ''liver'' can also mean ''honor''; and the word for ''kidney'' can also mean ''reigns of control''; and the word for ''[[Leaven]]'' can also mean ''cruel and grievous'', then it would stand to reason that the verb for "to stone" can mean something other than ''killing someone with stones''? <br />
<br />
[[Stoning]] did not originally mean to pick up rocks and throw them at someone to execute them. We were told that ''"Thou Shalt Not Kill"'' and ''"not (be) oppressing the stranger"''<Ref>[[Exodus 22]]:21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.<br />
: Exodus 23:9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.<br />
: Jeremiah 7:6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:<br />
: Zechariah 7:10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.<br />
: Malachi 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.</Ref> and instead we were to be ''giving drink to the enemy''. We may need to ask the [[Holy Spirit]] what was God and Moses and Jesus Christ really telling us to do? <br />
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=== Stone SamechKufLamed ===<br />
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The first place we see the Hebrew verb '''stone''' (סָקַל caqal)<Ref name="caqal">{{05619}}</Ref> in the sense "to stone" is when [[Moses]] is talking to [[Pharaoh]] about Israel going away from Egypt to do a different kind of [[sacrifice]]<Ref>{{02076}}</Ref> to God. [[Moses]] is concerned that the Egyptians will find this other form of sacrifice so opposed to their own ''sense of ethics''<Ref name="towebah">{{08441}} </Ref> that they would attack the people following [[the way]] of Moses and His God that they would on their own choose to "stone" them.<Ref>[[Exodus 8]]:26 And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?</Ref><br />
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In the Hebrew text we see the words '''stone ''us''''' סָקַל caqal<Ref name="caqal">{{05619}}</Ref> as yisqəlunū (יִסְקְלֻֽנוּ׃) VavSamechKufLamedNunVav. Are we being told to believe the the people of Egypt were so lawless that after Pharaoh gave the Israelites permission to make their own sacrifices that they would take the law into their own hands and start stoning the Israelites with rocks, killing them?<br />
<br />
Could these words and letters also actually mean something else?<br />
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The word סָקַל caqal and can be used to describe casting stones at someone like the farmer who "cast stones at king at David, and at all the servants of king David" in 2 Samuel 16<Ref>[[2 Samuel 16]]:6 And he cast <05619 waysaqqêl <br />
וַיְסַקֵּ֤ל> stones<068 bā’ăḇānîm בָּֽאֲבָנִים֙> at David, and at all the servants of king David: and all the people and all the mighty men [were] on his right hand and on his left.<Br><br />
2 Samuel 16:13 And as David and his men went by the way, Shimei went along on the hill’s side over against him, and cursed as he went, and threw <05619 waysaqqêl וַיְסַקֵּ֤ל> stones<068 bā’ăḇānîm בָּֽאֲבָנִים֙> at him, and cast dust.</Ref><br />
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It can also be used to express the idea of "gathered out the stones" or ''separating stones from a field'' as we see in Isaiah.<Ref>Isaiah 5:2 And he fenced it, and gathered out the stones <05619 וַֽיְסַקְּלֵ֗הוּ> thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.<br></Ref><br />
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In Isaiah 62 we see ''caqal'' translated ''take'' accompanied by the word ''stones''<[[068]] מֵאֶ֔בֶן> in reference to removing the unwanted stones from the road way.<Ref>[[Isaiah 62]]:10 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out <05619 סַקְּל֣וּ > the stones<[[068]] מֵאֶ֔בֶן>; lift up a standard for the people.</Ref><br />
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The word SamechKufLamed (סָקַל caqal)<Ref name="caqal">{{05619}}</Ref> can mean to ''separate'', ''casting out'' something <br />
or some one from something or someone. Since, stones can be people or just rocks there is again a great deal of room for interpretation in the inspired words of Moses.<br />
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=== Kuf Lamed ===<br />
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The [[Hebrew]] word ''saqal'' or ''caqal'' [[Samech]][[Kuf]][[Lamed]] is often translated "stone". [[Lamed]] has to do with the Aspiration of the Heart which directs our actions. The [[Samech]] is a symbol of the circular symbolizing fundamental cycles or paths in life. That life should include the [[Tree of life]] and the [[Holy Spirit]]. The tree of knowledge may lead us away from [[The Way]] of God who is the Creator of life, until we find ourselves doing the opposite of the [[Divine Will]] and calling that grievous [[force]] and [[violence]] which is [[iniquity]] ''good''.<br />
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The [[Kuf]] is the paradoxical union of a [[Reish]] and a [[Zayin]] which is associated with ''Service and Valor'', to ''war against or nourish'' and can also suggest to ''cut or cut off'', even ''separateness''. <br />
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[[Samech]] is as a symbol of the circular ''[[cause and effect]]'' process found throughout the [Law of Nature]. Can we drive out the grievous [[force]] and [[violence]] with more grievous [[force]] and [[violence]]?<br />
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Do we drive out darkness with more darkness or with the light?<br />
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In Hebrew, the letters ''KufLamed'' spell out the word ''kal'', which is generally translated as “light” in the sense of “easy” or “of minor value” and can literally include the meaning something “unimportant.” <br />
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The Hebrew word for ''foolishness'' is ''sechel'' in the Clem stories, spelled samech-kuf-lamed, which has an identical etymology to the Hebrew word for ''wisdom''. Shin Kuf Lamed ([[07919]], [[07920]]) means to behave wisely. The same letters are seen in the word that can mean to make childless or bereave ([[07921]]).<br />
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The first time we see the verb cakal (סָכַל) <Ref> name="cakal">{{05528}}</Ref>SamechKafLamed is in [[1 Samuel 13]]<Ref>[[1 Samuel 13]]:13 "And Samuel said to Saul, Thou hast done [[foolishly]] <05528>: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever."</Ref> when Samuel calls [[King Saul]] did [[foolishly]] because he [[force]]d a [[burnt offering]].<br />
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The true meaning of [[stoning]] has to do with ''separation'' through actions due to the ''aspiration of the Heart''. If our emotion is driven by envy and jealousy our actions may [[degenerate]] into violence. When we read the text to believe God is directing us to stone someone with rocks are we in error?<br />
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Many of the things we have been told involve brutal and blood execution may be just a [[metaphor]] for separation ''within the walls'' or ''at the gate''. Is it a word that is telling us to ''cut off'' someone who is going in a way or doing something that is at war with the cycle of life and [[righteousness]]?<br />
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Are we at war with the love of God when we judge to kill others for their sins against the [[Law of Nature]] which is the [[Will of God]]?<br />
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Or is our actions supposed to include actions of separation out of love which is the way of ''tough love''?<br />
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=== Welfare restrictions ===<br />
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[[Stoning]] someone was originally a metaphor in a society that would not allow or support people who undermined [[Social Virtues|social virtues]] with [[sloth]] or neglect. If people within society were conducting themselves in a way that did not strengthen them or the society itself, there was a way of taking them before a court of their peers who would, in turn, notify the ''Living Stones'' of their charitable system of [[altars]] that these people were doing something that was contrary to the [[weightier matters]] or was [[degenerate|degenerating]] society. <br />
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In this way the weak or lazy of the society would receive no more social [[benefits]]. This withholding of the social benefits of their living stones would hopefully strengthen them. This was tough love that strengthens the character of the people. <br />
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The verdict was not about beating people to death with rocks but withdrawing support and shunning them within the imaginary walls of a free society or the banishment of an individual to live outside the gates of that [[community]] and social [[communion]] dependent upon [[fervent charity]]. It was a form of excommunication, by being evicted from the community and the righteous [[Welfare|welfare]] system or <br />
[[Daily ministration]] of God as if you were dead. <br />
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=== Bonds and benefits ===<br />
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Those social [[benefits]] were a privilege, not a right or an [[entitlement]]. The people in this early form of a [[Republic]] had that right to publicly challenge the [[slothful]] and immoral behavior without violating any natural right or choice. [[Legal charity]] by coerced or [[force]]d offerings was considered immoral because it was seen as [[covetous practices]] that would bring the people back into the [[bondage of Egypt]].<br />
<br />
Since their [[Corban|offerings]] to the [[Levites]] who performed the [[religion|religious]] ''duties'' of society were [[freewill offerings]] the people individually held the [[One purse|purse string]] of the government. Their contributions to society remained [[Tithing In Conscience]] and they remained free. Their practice of [[fervent charity]] created and maintained the [[social bonds]] of that free society.<br />
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[[Moses]] had originally bound the people together not by [[CCC|Contracts, Covenants or Constitutions]] but by mutual [[love]]<Ref>Leviticus 19:18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.<br />
<br>Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.<br />
<br>Matthew 19:19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.<br />
<br>Matthew 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.<br />
<br>Mark 12:31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.<br />
<br>Romans 13:9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.<br />
<br>Galatians 5:14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.<br />
<br>James 2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:</Ref> and aid. But when they decided to ''reject'' God in [[1 Samuel 8]] and elect a leader who could [[Exercises authority|exercise authority]] one over the other and then the society began to seek ways to justify [[biting one another]] through compelled [[taxation]], which were [[covetous practices]] and called [[foolish]].<br />
<br />
Israel took care of the needy through the [[freewill offerings]] of [[Corban]] without the [[Covetous Practices]] of the modern [[Benefactors]] of the [[Roots of the Welfare State|welfare state]] which has been a [[snare]] that has [[Curse children|cursed children]] with debt and [[bondage]] and made men [[Merchandise]] as surety for that debt.<br />
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To be banished from a [[community]] '''could''' be a death sentence. It certainly would be throwing you to the dogs of societies all around you where you would be forced into labor under the rulers of the rest of the [[World|world]].<br />
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===Law of liberty ===<br />
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Israel originally operated by the [[perfect law of liberty]] with [[freewill offerings]] and the [[charity]] which flowed through the ministers or [[Levites]] of that ''[[church]] in the wilderness'' needed to flow freely from the moral members of [[society]] to the moral and virtuous members of that society.<br />
<br />
Their sacrifices, even those of the [[Red Heifer]] had a purpose and value among the virtuous people of societies. While there was no shame in being poor there was no virtue in poverty. If people were to be helped, they needed to meet a moral criteria of righteous behavior or go somewhere else. That left few options that did not include [[bondage]] under a master other than God the [[father]].<br />
[[File:stoningsteve.jpg|right|thumb|[[Socialist]]s hate [[Social Virtues|virtue]] which reveals their [[sloth]] and [[covet]]ousness.]]<br />
<br />
The [[early Church]] actually operated much like early Israel in the tradition of a Pure [[Republic]] by way of [[Pure Religion]]. This infuriated the [[Pharisees]] who peddled the [[Baptism]] of [[Herod]] which followed the [[socialist]]'s agenda of the new deal of [[Rome]] and its [[Imperial Cult of Rome|imperial cult]].<br />
<br />
==Pharisees==<br />
<br />
Studying the [[Christian conflict]], which has been recorded in Roman history, will show that the [[Modern Christians]] are the new [[Pharisees]].<br />
<br />
If [[Modern Christians]] have truly [[repent]]ed and [[Whosoever believeth|believed]] Christ then: {{Where}}<br />
<br />
<br />
----<br />
<br />
: '''"The Kingdom of God is within you (and all about you), not in buildings of wood and stone. Split a piece of wood and I am there, lift a stone and you will find me."''' Gospel of Thomas saying 77b<br />
<br />
----</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_10&diff=67836John 102024-03-23T14:45:55Z<p>Wiki1: </p>
<hr />
<div><br />
{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
|[[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
|-<br />
| '''Comments'''<br />
|-<br />
| '''V1''' "Verily, verily" as a "... formula is not used at the beginning of a fresh discourse, but is, in every case, the solemn introduction of some development of our Lord’s deeper teaching."<Ref>Ellicott's Commentary for English Readers.</Ref> <br />
|-<br />
| The way of Christ is [[The Way]] of God and His [[righteousness]] from the beginning and there is no "[[the way|other way]]". <br />
|-<br />
| '''V3''' Salvation is an individual process. "the sheep ... know his [[voice]]... a stranger will they not [[follow]]... the [[voice]] of ..."<br />
|-<br />
| '''V6''' Many would not know the [[righteous]] way of God because they had perverted the way of [[Abraham]] and [[Moses]] and all the prophets the [[sophistry]], [[idolatry]]<Ref name="Isidolatry">{{Isidolatry}}</Ref> of the [[doctrines of men]]. <br />
|-<br />
|'''V7''' "Verily, verily" is repeated emphasizing that Jesus is the door<Ref name="doorw">{{doorw}}</Ref> through which we must enter. <br />
|-<br />
| '''V8''' Who are the "thieves and robbers"? They want to steal, and to kill, and to destroy, to take life.<br />
|-<br />
| '''V14''' The good shepherd lays down his life while the one who is a hireling will not. He is seeking his own life and prosperity.<br />
|-<br />
| '''V16''' "other sheep" "shall hear" "and there shall be one fold, and one shepherd."<br />
|-<br />
| '''V17''' "love me, because I lay down my life,"<Ref name="givelife">{{givelife}}</Ref> <br />
|-<br />
| '''V18''' <span style="color:#FF0000">'''I lay it down of myself.<Ref name="givelife">{{givelife}}</Ref> [[freewill offering]] of his life, a [[choice]] of [[charity]] in [[love]].<br />
|-<br />
| '''V19-26''' More division and separation because they believe not. <br />
|-<br />
|23 And Jesus walked in the temple in Solomon’s porch of [[Herod]]'s Temple.<Ref name="herodtemp"></Ref> <br />
|-<br />
| '''V26-V30''' ''Not of my sheep'' if they believe not, because My sheep hear and [[follow me]] will receive [[eternal life]] and no on can pluck them out of my Father’s hand Jesus is one with.<br />
|-<br />
| '''V31 & 33''' Jews answered him, we [[stone]] for [[blasphemy]]; and being a man, makest thyself God. But the Caesar they will call a king<Ref>“15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.” John 19:15</Ref> made himself an [[apotheos]] and the [[Son of God]].<br />
|-<br />
| '''V39''' They sought to kill him in the temples of governments as an insurrectionist.<Ref>“2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.” Matthew 27:2<br />
: “28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. 1 Then Pilate therefore took Jesus, and scourged him. 2 ... 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.” John 18:28-19:12</Ref> <br />
|-<br />
|So, certain Jews in power crucified Jesus. Not all Jews.<br />
|-<br />
| '''Questions'''<br />
|-<br />
| What and how did those Jews think? <br />
|-<br />
| What were they doing with their [[Corban]]?<br />
|-<br />
| What were they doing with the law, with [[taxation]]?<br />
|-<br />
| What did their [[world]] have to do with [[covetous practices]] and [[legal charity]] and the [[dainties]] of [[rulers]] who [[exercise authority]] one over the other.<br />
|-<br />
|Were they [[hypocrite]]s? <br />
|-<br />
| Were they thieves and robbers?<br />
|-<br />
| Or was the reference concerned only about men like Jesus Bar Abbas?<br />
|- <br />
| According to [[John 10]]:4 and 27 If people are [[follow]]ing Jesus they would not be [[covet]]ing the [[benefits]] or [[dainties]] offered by [[rulers]] who only give what they take from your neighbors.<Br><br />
If you are not doing what Jesus said or you are doing what He said not to do then you are not [[follow]]ing Him and verses 28-29 do not apply.<br />
|-<br />
| '''V40''' "went ... beyond Jordan ... abode" ...'''V41''' where "all things that John spake of this man were true".<br />
|-<br />
| '''V42''' "And many believed on him there."<br />
|-<br />
|}<br />
<br />
<br />
<br />
== I Am the Good Shepherd ==<br />
<br />
<br />
1 ¶ <span style="color:#FF0000">'''Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.'''</span><br />
<br />
2 <span style="color:#FF0000">'''But he that entereth in by the door is the [[shepherd]] of the sheep.'''</span><br />
<br />
3 <span style="color:#FF0000">'''To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.'''</span><br />
<br />
=== SHEEP HEAR ===<br />
<br />
4 <span style="color:#FF0000">'''And when he putteth forth his own sheep, he goeth before them, and the sheep [[follow]] him: for they know his voice.'''</span><br />
<br />
5 <span style="color:#FF0000">'''And a stranger will they not [[follow]], but will flee from him: for they know not the voice of strangers.'''</span><br />
<br />
6 This [[parables|parable]]<Ref name="parabole">{{3850}}</Ref> spake Jesus unto them: but they understood not what things they were which he spake unto them.<br />
<br />
=== The door ===<br />
<br />
7 Then said Jesus unto them again, <span style="color:#FF0000">'''Verily, verily, I say unto you, I am the door<Ref name="thyra">{{2374}}</Ref><Ref name="doorw">{{doorw}}</Ref> of the sheep.'''</span><br />
<br />
8 <span style="color:#FF0000">'''All that ever came before me are thieves and robbers: but the sheep did not hear them.'''</span><br />
<br />
9 <span style="color:#FF0000">'''I am the door:<Ref name="doorw">{{doorw}}</Ref> by me if any man enter in, he shall be [[saved]], and shall go in and out, and find pasture.'''</span><br />
<br />
== Thief cometh ==<br />
<br />
10 <span style="color:#FF0000">'''The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.'''</span><br />
<br />
11 <span style="color:#FF0000">'''I am the good shepherd: the good shepherd giveth his life for the sheep.'''</span><br />
<br />
12 <span style="color:#FF0000">'''But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.'''</span><br />
<br />
13 <span style="color:#FF0000">'''The hireling fleeth, because he is an hireling, and careth not for the sheep.'''</span><Ref name="Careless">{{Careless}}</Ref><br />
<br />
== The good shepherd ==<br />
<br />
14 <span style="color:#FF0000">'''I am the good shepherd, and know my sheep, and am known of mine.'''</span><br />
<br />
15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.<br />
<br />
16 <span style="color:#FF0000">'''And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.'''</span><br />
<br />
=== Lays down his life ===<br />
<br />
17 <span style="color:#FF0000">'''Therefore doth my Father love me, because I lay down my life,<Ref name="givelife">{{givelife}}</Ref> that I might take it again.'''</span><br />
<br />
18 <span style="color:#FF0000">'''No man taketh it from me, but I lay it down of myself.<Ref name="givelife">{{givelife}}</Ref> I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.'''</span><br />
<br />
== Again division ==<br />
<br />
19 ¶ There was a division therefore again among the Jews for these sayings.<br />
<br />
20 And many of them said, He hath a devil, and is mad; why hear ye him?<br />
<br />
21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?<br />
<br />
== I and the Father Are One ==<br />
<br />
22 ¶ And it was at Jerusalem the feast of the dedication,<Ref name="fdedication'">Festival of Lights, Feast of Hanukkah, feast of the dedication. In Judaism, an eight-day Jewish holiday commemorating the rededication of the Temple of Jerusalem in 165 BC, instituted to commemorate the purging of the temple and the rebuilding of the altar after Judas Maccabbeus had driven out the Syrians, B.C. 164. 1 Macc. 4:52-59. </Ref> and it was winter.<br />
<br />
23 And Jesus walked in the temple in Solomon’s porch.<Ref name="herodtemp">Josephus, the exact dimensions of [[Herod]]'s Temple formed a perfect square - a furlong by a furlong on all four sides. On the east wall was a double cloister, porch, which in later times is referred to as Solomon's porch. <Br>The historic writings of Josephus give an eyewitness account to the First and Second Temples. <Br>“This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.” (Antiquities of the Jews, Book 15, Ch. 11.3)</Ref><br />
<br />
24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the [[Christ]], tell us plainly.<br />
<br />
25 Jesus answered them, I told you, and ye believed not: the works that I do in my [[Father]]’s name, they bear witness of me.<br />
<br />
=== Not of my sheep ===<br />
<br />
26 But ye believe not, because ye are not of my sheep, as I said unto you.<br />
<br />
27 My sheep hear my [[voice]], and I know them, and they [[follow me]]:<br />
<br />
28 And I give unto them [[eternal life]]; and they shall never perish, neither shall any man pluck them out of my hand.<br />
<br />
29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.<br />
<br />
30 I and my [[Father]] are one.<br />
<br />
=== Took up stones ===<br />
<br />
31 Then the Jews took up [[stone]]s again to [[stone]] him.<br />
<br />
32 Jesus answered them, Many good works have I shewed you from my [[Father]]; for which of those works do ye [[stone]] me?<br />
<br />
33 The Jews answered him, saying, For a good work we [[stone]] thee not; but for [[blasphemy]]; and because that thou, being a man, makest thyself God.<br />
<br />
=== Ye are gods ===<br />
<br />
34 Jesus answered them, Is it not written in your law, I said, Ye are [[gods]]?<br />
<br />
35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;<br />
<br />
36 Say ye of him, whom the Father hath sanctified, and sent into the [[world]], Thou blasphemest; because I said, I am the [[Son of God]]?<br />
<br />
=== Works of my Father===<br />
<br />
37 If I do not the works of my Father, believe me not.<br />
<br />
38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.<br />
<br />
=== Sought again ===<br />
<br />
39 ¶ Therefore they sought again to take him: but he escaped out of their hand,<br />
<br />
40 And went away again beyond Jordan into the place where John at first baptized; and there he abode.<br />
<br />
41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.<br />
<br />
42 And many believed on him there.<br />
<br />
<br />
<br />
{{Template:John}} <br />
<br />
{{Template:Bible}}<br />
<br />
[[Category:John]]</div>Wiki1http://preparingyou.com/wiki/index.php?title=John_10&diff=67835John 102024-03-23T13:59:40Z<p>Wiki1: /* I and the Father Are One */</p>
<hr />
<div><br />
{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"<br />
|[[File:Johannes-Ruebens.jpg|center|px250|thumb|Ruben's painting of the beloved disciple. The Gospel of John is a uniquely written scripture from the "Johannine" society.]] <br />
|-<br />
| '''Comments'''<br />
|-<br />
| '''V1''' "Verily, verily" as a "... formula is not used at the beginning of a fresh discourse, but is, in every case, the solemn introduction of some development of our Lord’s deeper teaching."<Ref>Ellicott's Commentary for English Readers.</Ref> <br />
|-<br />
| The way of Christ is [[The Way]] of God and His [[righteousness]] from the beginning and there is no "[[the way|other way]]". <br />
|-<br />
| '''V3''' Salvation is an individual process. "the sheep ... know his [[voice]]... a stranger will they not [[follow]]... the [[voice]] of ..."<br />
|-<br />
| '''V6''' Many would not know the [[righteous]] way of God because they had perverted the way of [[Abraham]] and [[Moses]] and all the prophets the [[sophistry]], [[idolatry]]<Ref name="Isidolatry">{{Isidolatry}}</Ref> of the [[doctrines of men]]. <br />
|-<br />
|'''V7''' "Verily, verily" is repeated emphasizing that Jesus is the door<Ref name="doorw">{{doorw}}</Ref> through which we must enter. <br />
|-<br />
| '''V8''' Who are the "thieves and robbers"? They want to steal, and to kill, and to destroy, to take life.<br />
|-<br />
| '''V14''' The good shepherd lays down his life while the one who is a hireling will not. He is seeking his own life and prosperity.<br />
|-<br />
| '''V16''' "other sheep" "shall hear" "and there shall be one fold, and one shepherd."<br />
|-<br />
| '''V17''' "love me, because I lay down my life,"<Ref name="givelife">{{givelife}}</Ref> <br />
|-<br />
| '''V18''' <span style="color:#FF0000">'''I lay it down of myself.<Ref name="givelife">{{givelife}}</Ref> [[freewill offering]] of his life, a [[choice]] of [[charity]] in [[love]].<br />
|-<br />
| '''V19-26''' More division and separation because they believe not. <br />
|-<br />
| '''V26-V30''' ''Not of my sheep'' if they believe not, because My sheep hear and [[follow me]] will receive [[eternal life]] and no on can pluck them out of my Father’s hand Jesus is one with.<br />
|-<br />
| <br />
|-<br />
| '''V39''' They sought to kill him in the temples of governments.<br />
|-<br />
| '''Questions'''<br />
|-<br />
| According to [[John 10]]:4 and 27 If people are [[follow]]ing Jesus they would not be [[covet]]ing the [[benefits]] or [[dainties]] offered by [[rulers]] who only give what they take from your neighbors.<Br><br />
If you are not doing what Jesus said or you are doing what He said not to do then you are not [[follow]]ing Him and verses 28-29 do not apply.<br />
|-<br />
| '''V40''' "went ... beyond Jordan ... abode" ...'''V41''' where "all things that John spake of this man were true".<br />
|-<br />
| '''V42''' "And many believed on him there."<br />
|-<br />
|}<br />
<br />
<br />
<br />
== I Am the Good Shepherd ==<br />
<br />
<br />
1 ¶ <span style="color:#FF0000">'''Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.'''</span><br />
<br />
2 <span style="color:#FF0000">'''But he that entereth in by the door is the [[shepherd]] of the sheep.'''</span><br />
<br />
3 <span style="color:#FF0000">'''To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.'''</span><br />
<br />
=== SHEEP HEAR ===<br />
<br />
4 <span style="color:#FF0000">'''And when he putteth forth his own sheep, he goeth before them, and the sheep [[follow]] him: for they know his voice.'''</span><br />
<br />
5 <span style="color:#FF0000">'''And a stranger will they not [[follow]], but will flee from him: for they know not the voice of strangers.'''</span><br />
<br />
6 This [[parables|parable]]<Ref name="parabole">{{3850}}</Ref> spake Jesus unto them: but they understood not what things they were which he spake unto them.<br />
<br />
=== The door ===<br />
<br />
7 Then said Jesus unto them again, <span style="color:#FF0000">'''Verily, verily, I say unto you, I am the door<Ref name="thyra">{{2374}}</Ref><Ref name="doorw">{{doorw}}</Ref> of the sheep.'''</span><br />
<br />
8 <span style="color:#FF0000">'''All that ever came before me are thieves and robbers: but the sheep did not hear them.'''</span><br />
<br />
9 <span style="color:#FF0000">'''I am the door:<Ref name="doorw">{{doorw}}</Ref> by me if any man enter in, he shall be [[saved]], and shall go in and out, and find pasture.'''</span><br />
<br />
== Thief cometh ==<br />
<br />
10 <span style="color:#FF0000">'''The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.'''</span><br />
<br />
11 <span style="color:#FF0000">'''I am the good shepherd: the good shepherd giveth his life for the sheep.'''</span><br />
<br />
12 <span style="color:#FF0000">'''But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.'''</span><br />
<br />
13 <span style="color:#FF0000">'''The hireling fleeth, because he is an hireling, and careth not for the sheep.'''</span><Ref name="Careless">{{Careless}}</Ref><br />
<br />
== The good shepherd ==<br />
<br />
14 <span style="color:#FF0000">'''I am the good shepherd, and know my sheep, and am known of mine.'''</span><br />
<br />
15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.<br />
<br />
16 <span style="color:#FF0000">'''And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.'''</span><br />
<br />
=== Lays down his life ===<br />
<br />
17 <span style="color:#FF0000">'''Therefore doth my Father love me, because I lay down my life,<Ref name="givelife">{{givelife}}</Ref> that I might take it again.'''</span><br />
<br />
18 <span style="color:#FF0000">'''No man taketh it from me, but I lay it down of myself.<Ref name="givelife">{{givelife}}</Ref> I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.'''</span><br />
<br />
== Again division ==<br />
<br />
19 ¶ There was a division therefore again among the Jews for these sayings.<br />
<br />
20 And many of them said, He hath a devil, and is mad; why hear ye him?<br />
<br />
21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?<br />
<br />
== I and the Father Are One ==<br />
<br />
22 ¶ And it was at Jerusalem the feast of the dedication,<Ref name="fdedication'">Festival of Lights, Feast of Hanukkah, feast of the dedication. In Judaism, an eight-day Jewish holiday commemorating the rededication of the Temple of Jerusalem in 165 BC, instituted to commemorate the purging of the temple and the rebuilding of the altar after Judas Maccabbeus had driven out the Syrians, B.C. 164. 1 Macc. 4:52-59. </Ref> and it was winter.<br />
<br />
23 And Jesus walked in the temple in Solomon’s porch.<Ref name="herodtemp">Josephus, the exact dimensions of [[Herod]]'s Temple formed a perfect square - a furlong by a furlong on all four sides. On the east wall was a double cloister, porch, which in later times is referred to as Solomon's porch. <Br>The historic writings of Josephus give an eyewitness account to the First and Second Temples. <Br>“This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.” (Antiquities of the Jews, Book 15, Ch. 11.3)</Ref><br />
<br />
24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the [[Christ]], tell us plainly.<br />
<br />
25 Jesus answered them, I told you, and ye believed not: the works that I do in my [[Father]]’s name, they bear witness of me.<br />
<br />
=== Not of my sheep ===<br />
<br />
26 But ye believe not, because ye are not of my sheep, as I said unto you.<br />
<br />
27 My sheep hear my [[voice]], and I know them, and they [[follow me]]:<br />
<br />
28 And I give unto them [[eternal life]]; and they shall never perish, neither shall any man pluck them out of my hand.<br />
<br />
29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.<br />
<br />
30 I and my Father are one.<br />
<br />
=== Took up stones ===<br />
<br />
31 Then the Jews took up stones again to stone him.<br />
<br />
32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?<br />
<br />
33 The Jews answered him, saying, For a good work we stone thee not; but for [[blasphemy]]; and because that thou, being a man, makest thyself God.<br />
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=== Ye are gods ===<br />
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34 Jesus answered them, Is it not written in your law, I said, Ye are gods?<br />
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35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;<br />
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36 Say ye of him, whom the Father hath sanctified, and sent into the [[world]], Thou blasphemest; because I said, I am the [[Son of God]]?<br />
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=== Works of my Father===<br />
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37 If I do not the works of my Father, believe me not.<br />
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38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.<br />
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=== Sought again ===<br />
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39 ¶ Therefore they sought again to take him: but he escaped out of their hand,<br />
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40 And went away again beyond Jordan into the place where John at first baptized; and there he abode.<br />
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41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.<br />
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42 And many believed on him there.<br />
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[[Category:John]]</div>Wiki1