Podcasts about CG

Sunday, 10 August 2025   And all the multitudes were amazed and said, “Could this be the Son of David?” Matthew 12:23   “And they were astounded, all the crowds. And they said, ‘Not any, this, He is the Son of David?'” (CG).   In the previous verse, Jesus healed a mute and blind man so that he could speak and see. Now, the reaction to that by the crowds is provided by Matthew, saying, “And they were astounded, all the crowds.”   A new word, existémi, to be amazed or astounded, is used. It is from ek, out, and histémi, to stand. The idea is that of being knocked off one's feet or beside oneself. The people saw this and were truly amazed at what they beheld.   So incredible was the miracle that, despite not understanding how Jesus could be the Messiah, they still couldn't dismiss it. This is seen in their seemingly oddly constructed words, “And they said, ‘Not any, this, He is the Son of David?'”   The word méti, only seen so far in Matthew 7:16, is used. It comes from me, not, and tis, any (something, certain, some, etc.). A single word that might reflect their thinking would be the word whether. Combining that with “this” to identify Him specifically adds emphasis.   They are essentially saying something like, “It can't be that He is the Son of David, but maybe He is!” They are conflicted and trying to reason between what they presuppose about a Messiah and what their eyes actually see.   This is the second time that anyone has specifically addressed Jesus as the Son of David. The first time was an adamant assertion –   “When Jesus departed from there, two blind men followed Him, crying out and saying, ‘Son of David, have mercy on us!'” Matthew 9:27   These two blind men were able to discern that Jesus is, in fact, the Son of David, meaning the promised Messiah. However, the crowds who could see could not fully come to such a resolution in their minds. Such is the power of presupposition.   Life application: We as humans quite often form presuppositions about a matter or a person based on a limited, imperfect, or tainted understanding of the person or thing. Once that thought is settled in our minds, it is very hard to get it out.   For example, a person may sit in a church when he is young, listening to a biblically inept pastor who doesn't know eschatology very well. The pastor may deny that there is something called the rapture, and without any biblical support, he dismisses it as nonsense.   For that young person, he is sitting under an authority figure whom he likes and respects. He trusts that what he has heard is correct. As he grows, he learns that there are not only those who believe in a rapture, but that there is a wide range of views as to its timing.   However, his mind is already made up that there is no such thing. And so, when he discusses the matter with others, he already has a wall up to defend against the doctrine, even though it is clearly presented in the word. When presented with the clear and obvious instruction, his mind finds it hard to resolve what he already believed and what Paul precisely states.   In this state, he is conflicted, just like the people who saw Jesus' healing of the deaf and blind man. Two blind people, who couldn't see what Jesus looked like, knew from their other senses that He must be the Son of David. But these people, allowing for their preconceived notions about Him, were unable to fully perceive what was plain and obvious.   What do you believe about King James Only-ism? How do you perceive the state of the nation of Israel today? What do you believe happens to believers when they die? Is the coming temple and its sacrifices a good thing or a bad thing in God's eyes? Is Jesus both God and Man? Is Jesus the only way to heaven? If you are saved, can you lose your salvation?   If you have been around the faith long enough, you have already been presented with views on these matters, whether they were responsibly taught from Scripture or not. What you were originally taught, or what your mind conceived was correct, is what you will believe going forward, unless you are to stop and say, “I will go where the word leads, even if it conflicts with what I currently believe.”   This is not an easy path to follow. We usually put a lot of our time and mental thought into what we think we believe. To say, “I was wrong,” is like throwing away a part of who we have become. It can also be embarrassing. And yet, are we going to put God, His word, and proper doctrine first?   The people saw Jesus and they beheld His miracles, and yet, they struggled to say, “Surely, this is the Messiah.” Their Scriptures already told them what He would do, but they held stubbornly to presuppositions, conflicted and tossed about in their thinking.   “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. 6 Then the lame shall leap like a deer, And the tongue of the dumb sing.” Isaiah 35:5, 6   Lord God, help us in our thinking. We come to the table with piles of theological baggage heaped up in our minds. Sometimes it is from honest but misguided teachers. Sometimes, it is from people who don't want us to see the truth. And sometimes, we just made things up in our heads. Help us to clear this out, to see what is correct, and to be pleasing to You in our doctrine. Amen.

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Saturday, 9 August 2025   Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw. Matthew 12:22   “Then he was brought to Him ‘being demon possessed,' blind and mute, and He cured him, so the blind and mute speak and see” (CG).   In the previous verse, the quote from Isaiah 42 concerning the coming of the Messiah was finished. Now, the narrative concerning Jesus continues, saying, “Then he was brought to Him ‘being demon possessed,' blind and mute.”   The record of this account with the accompanying charges that will be seen in the next verse is recorded as occurring at different times in Mark and Luke. A couple of possibilities exist concerning this. The first is that Matthew uses the word “then,” meaning it is chronological, whereas the others are merely recorded as fact at a certain point.   Another possibility is that in this account, it says, “blind and mute.” However, Luke only says “mute.” Mark doesn't specifically refer to the state of a person being healed in Mark 3. And so, it could be at different times that the surrounding narratives are repeated. Why can it not be that the same charges were stated against Jesus at various times? Rather, it would be expected, just as such charges are brought against people at various times even today.   As it stands, there is no reason to assume the three accounts contradict. Understanding this, a person is blind and mute, something attributed to him being demon possessed. He is brought to Jesus in that state. Next, it says, “and He cured him, so the blind and mute speak and see.”   It is a miracle that exceeds the account in Matthew 9, where Jesus cured a man who was mute and demon possessed. Adding in the blindness is an elevation of the matter, demonstrating that Jesus' healing capabilities were well beyond anything the people could have imagined.   Remembering that this is recorded directly after the words of Isaiah, it demonstrates the coldness of the hearts of the religious leaders who will challenge Jesus on this. Isaiah proclaimed that the Gentiles would hear of Jesus and trust in Him. Those who are recorded as coming against Jesus in the next verses didn't have to hear. They were right there to see with their own eyes.   The contrast is purposeful. The words are given to show the immense void that stands between unbelieving Israel, who had sight to complement their own oracles, and believing Gentiles who heard the word in distant lands about the coming of the Christ. The Gentiles accepted its veracity without having seen.   Life application: A constant theme found in Scripture is the answer to the question, “What do you believe?” The majority of the people of Israel had Scripture read to them each week in the synagogues of Israel. They had the stories of the coming Messiah so well memorized that they would have been talked about openly on any given day and in any particular setting.   When Jesus came, He didn't sell tickets and go into closed halls to cure for a profit for a few select people. Rather, He did it in the open for anyone near to see. At times, He did take people aside and heal them or raise them in a private setting, but there were reasons this was so.   However, He spoke openly, and He cured for the masses to see. All of this was done in perfect accord with the prophecies the people had in their Scriptures. And yet, the nation rejected Him, and many continue to use His name in a derogatory way to this day.   On the other hand, and just as Scripture prophesied, the life and events of Jesus were presented to the nations of the world. People of a seemingly infinite number of backgrounds, cultural preferences, differing languages, and from innumerable pagan influences were told the good news. And yet, in only hearing about Jesus, they walked away from their false spiritual beliefs while maintaining their unique cultural and linguistic states, converting to a full acceptance of Jesus as their Savior and Lord.   By merely hearing the word, belief set in. This is what pleases God. In Christ, He doesn't care diddly about the cultural choices of the Jewish people. Nor does He care about their Jewishness without their accompanied belief. What He desires is faith. Hebrews 11:6 says, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”   Hear the word, accept it for what it says, and have faith in the God who loved you enough to send His Son to restore you to Himself. This is pleasing in God's sight –   “For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.” Galatians 3:26-29   Lord God, help us not to get fixated on things that are not relevant to our salvation in Christ. It doesn't matter if we are Jews or Gentiles, white or black, intelligent or dummies, or any other such thing. In Your eyes, Your word tells us that You desire us to be people of faith. Help us to be such people, to Your glory. Amen.

Fyfie is in Swindon, Ned is on the panel and the CG is safe, let's play ball

Friday, 8 August 2025   And in His name Gentiles will trust.” Matthew 12:21   “And in His name, Gentiles, they will hope” (CG).   In the previous verse, the tender care of Jesus was noted, saying that He would not break a bruised reed, nor would He quench a smoking flax until He had ejected judgment into victory. Matthew's words were based upon the prophecy of Isaiah 42:4. Matthew next finishes the citation from that verse, saying, “And in His name, Gentiles, they will hope.”   A new word is introduced into the New Testament, elpizó, to expect or confide. As such, it provides a sense of trust. When one is expecting something, he trusts it will come. When one confides in another, he is committing his trust in that person. The word is often translated as hope, but that thought must convey the sense of trusting that the hope will come to pass.   For example, a person may be told to storm a machine gun nest. He might say, “I sure hope I make it.” There is no sense of trust in that. However, if he says, “You take the right flank. When I go forward, you provide cover. I hope your shots are as good as they were in basic training.”   In such an instance, he is placing his trust in the caliber of his buddy's shooting, feeling assured it will be sufficient to get him safely to the nest so he can take out the commies who have them pinned down. Therefore, Matthew's intent is that in the name of the Messiah, whom we know to be Jesus, the Gentiles of the world will confidently trust. They will put their anticipation and assured expectation in Him.   As for the original words of Isaiah, notice the difference, as there is a bit of deviation from the Hebrew, which says, “And to His law, coastlands – they will wait” Isaiah 42:4 (CG).   One might say Matthew was misleading in the intent of his citation because the two don't closely match. However, the difference is not as disparate as one might originally think. First, Matthew is citing his words not from the Hebrew but from the Greek Old Testament, which says, “and in his name shall the Gentiles trust” (Brenton Septuagint).   When the Jews translated the Hebrew, they decided that the name of the Messiah formed its own law. This was probably a result of Jeremiah's words concerning a New Covenant in Jeremiah 31. If there is a New Covenant, then the Messiah would, by default, introduce a new law. Therefore, the “name” of the Messiah stands for His law.   Secondly, the term, iy, coastlands of the Hebrew, is a term used to indicate remoteness. The Topical Lexicon says the word “evokes the picture of islands and distant coastlands—territories bounded by the sea and, to an Israelite audience, situated at the very edge of the known world. The word carries geographical, cultural, and theological freight: it signals remoteness, the mystery of seafaring peoples, and the universal reach of the Lord's purposes.”   Therefore, the idea of Gentile nations is, by default, bound up in the use of this word. The non-Jewish people of the world would place their confident trust in the One promised by the Lord through Isaiah.   Life application: In this verse, there is no article before “Gentiles” in Matthew's words. Unfortunately, many translations insert one there, such as “And in his name shall the Gentiles trust” (KJV). This changes the intent to some degree, making it an all-encompassing statement. There are many Gentiles who do not trust in the name of Jesus.   With the article purposefully omitted by Matthew, which is under the inspiration of the Lord, it gives a broad, but not all-encompassing, flavor to the words. It also more poignantly separates the unbelieving Jewish nation from the believing Gentiles. This can be seen when considering both together –   And in His name, Gentiles (as opposed to Jews), they will hope. And in His name, the Gentiles (like the Jews), they will hope.   The nation of Israel rejected Jesus. This age, the church age, is now a time of instruction for the Jewish people to learn from. Paul, referring to the Jewish nation, explains this –   “I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. 12 Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!” Romans 11:11, 12   This provocation is intended to meet a specific purpose that will be realized at some point in redemptive history –   “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.'” Romans 11:25-27   One can see how the inappropriate inclusion of a single definite article into the translation can change the whole tenor of what is being conveyed. The Jewish people, the nation of Israel, rejected their Messiah. He is not their confident hope and trust. However, He is the confident hope and trust of Gentiles around the world.   Someday, this will change. Israel will discover what it has rejected for so long.   Lord God, we pray for time so that we can engage in Your word, for illumination as we read it, for confidence as we look to its promises, and a daily heightened sense of anticipation as we draw nearer to the return of our Lord and Savior Jesus. Grant us these things, O God, according to Your wisdom and grace. Amen.  

Note aux auditrices et auditeurs : cet épisode a été diffusé une première fois le 15 avril.Dans une forêt de pins ardéchoise, un puissant cheval de trait tracte des troncs fraîchement abattus qui assurent les revenus de la communauté Longo Maï de Treynas, l'un des rares du mouvement néo-rural des années 1970 à avoir survécu. Ici pas de hiérarchie, pas de salariat, pas de propriété individuelle : la communauté a développé une véritable entreprise forestière sans renoncer à ses valeurs anticapitalistes. Comment cette communauté fondée dans le sillage de mai 68 a-t-elle perduré ?Visite dans l'un de ces hameaux, à Treynas en Ardèche.Réalisation : Emmanuelle BaillonReportage Marine Lesprit, AFPTVInvités : Marine Laouchez, journaliste au bureau de l'AFP de LyonMaxime Cordellier, sociologue à l'Université de CaenSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous envoyer une note vocalepar Whatsapp au + 33 6 79 77 38 45.Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme !Ce podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Thursday, 7 August 2025   A bruised reed He will not break, And smoking flax He will not quench, Till He sends forth justice to victory;  Matthew 12:20   Note: You can listen to today's commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).    You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).   “A reed, being battered, not He will break, and flax being smoldered, not He will extinguish, until if He ejects judgment into victory” (CG).   In the previous verse, Matthew continued his citation of Isaiah 42, revealing that the passage prophetically pointed to Jesus and His ministry. That citation continues with his next words, which are comparable to Isaiah 42:3 –   “Reed bruised, not He will break, and flax darkish, not He will extinguish it. To truth, He will cause to bring verdict” (CG).   Matthew's words of citation begin with, “A reed, being battered, not He will break.”   Two new words are seen here. The first is suntribó, to crush completely, such as breaking into pieces. The next is katagnumi, to rend in pieces, such as cracking apart.   The words of Isaiah, and now cited by Matthew, point to extreme care and attentiveness to being gentle. A bruised reed will collapse with the slightest bit of force because its fibers have been damaged. The analogy is to a person who has been bruised by a life of sin or affliction.   For example, in Luke 7:36-50, we read about the sinful woman who came to Jesus, washing His feet with her hair. The Pharisee would have taken her and cast her out, destroying any faith-fiber left in her. But Jesus allowed her to wash and kiss His feet, knowing she was crushed from her life of sin. Because of her faithful display of love for the Lord, His words to her were, “Your sins are forgiven,” and “Your faith has saved you. Go in peace.”   In a similar metaphor, Matthew next says, “and flax being smoldered, not He will extinguish.”   Three new words are seen in this one clause. The first is linon, flax. It is the material (the flax plant) used to make linen. One can see the etymological connection between the two, linon and linen.   The second new word is tuphó, a word found only here in the New Testament. It signifies to make a smoke, as in something slowly being consumed by fire, but without a flame. It is hot enough to burn, but there isn't enough oxygen for it to turn into a blaze, and so it sits and smolders.   Also, the word sbennumi is used. It signifies to quench or extinguish.   The idea is that a smoldering flax, such as a piece of linen, will go out with the slightest touch. The teeny amount of oxygen that was available to cause the smoldering is removed, and even the smoldering is quenched. The meaning of the words is that of someone with the smallest bit of faith will not have it quenched by the Lord. He will never deprive such, quenching their faith by treating them contemptuously or as if they were unimportant.   And this state of care for His people is, “until if He ejects judgment into victory.”   There are various opinions on the meaning of the words. Each of them, however, finds its fulfillment in the work of Christ. The care of the Lord for those who are bruised or smoldering will not cease until the end. Their judgment will be realized in victory. The direct translation from Isaiah said, “To truth he will cause to bring verdict.”   The judgment of the Lord will be vindicated as a state of truth. The idea seems, therefore, to ultimately point to the Lord's care of His people until the final victory is realized, such as the state of those who are glorified at the rapture of the church –   “For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.' 55 ‘O Death, where is your sting? O Hades, where is your victory?'” 1 Corinthians 15:53-55   None shall be rejected who comes to the Lord by faith, even if their faith is comparable to a bruised reed or a smoldering piece of linen.   Life application: Understanding the care of the Lord for His people, we should be careful how we evaluate others. The sinful woman at Jesus' feet would have been cast out by anyone in the religious circles of Israel. But Jesus understood her faith and was unwilling to quench it merely out of social propriety.   The same will be true with anyone who comes to Him in true faith. Each of us will fail the Lord from time to time. This is inevitable, but it demonstrates the immense grace of God that is found in Jesus. Despite our failings, He forgave us. Despite our continued failings, His grace continues.   The Lord would have us not sin at all, but He is aware of our limitations. Because of this, even when we do sin, He is not counting those transgressions against us any longer –   “Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:18, 19   Heavenly Father, You are aware of our every failing, and yet You still have forgiven us through our faith in Jesus. Help us to be strong in our ability to stand against sin and its many temptations so that we will be pleasing to You. Above all, help us to keep our faith in Christ strong as we live in Your glorious presence, holding fast to Him until that wonderful Day of redemption. Amen.

Note aux auditrices et auditeurs : cet épisode a été diffusé une première fois le 19 mars."En Espagne, le petit village de Burbáguena, situé au cœur de la province de Teruel, une région rurale dans l'est du pays, aussi appelée “l'Espagne vide”, a bien failli disparaître. Mais l'ouverture d'un centre pour demandeurs d'asile a permis à cette bourgade de 200 âmes de renaître en doublant presque sa population. Résultat, les commerces rouvrent et la vie reprend.Sur le terrain : Anahi Aradas et Alfons Luna.Réalisation : Camille KauffmannSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous envoyer une note vocalepar Whatsapp au + 33 6 79 77 38 45.Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Ce podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Wednesday, 6 August 2025   He will not quarrel nor cry out, Nor will anyone hear His voice in the streets. Matthew 12:19   “Not He will wrangle, nor He will clamor, nor anyone – he will hear in the streets His voice” (CG).   In the previous verse, Jesus was referred to in Matthew's citation of Isaiah 42. Isaiah's words that parallel this verse are found in Isaiah 42:2 –   “Not he will shriek, and not he will lift, and not He will cause to declare in the street His voice” (CG).   In the Hebrew, the word “lift” must mentally be supplied with the additional words “His voice.” Understanding this, Matthew continues his citation, stating, “Not He will wrangle.” Matthew uses the word erizó, which signifies to wrangle, as in disputing or quarreling. This is its only use in the New Testament.   While among Israel, Jesus did not possess a contentious spirit. Rather, He stated His case and rebuffed falsities, but the gospels show that He did not get into lengthy arguments with those who came against Him. Next, it says, “nor He will clamor.”   It is a second new word, kraugazó, clamor, as in people shouting vehemently. There are times Jesus is recorded as having lifted up His voice, but it was usually in a petition for reason or a calling of those around Him to come to their senses. There was no sense of violent argumentation in those accounts. The only other time this word is used when referring to Jesus is found in John 11 –   “Now when He had said these things, He cried with a loud voice, ‘Lazarus, come forth!' 44 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, ‘Loose him, and let him go.'” Matthew 11:43, 44   In that instance, Jesus' crying out was not violently agitating the people, which is the point Isaiah and Matthew are making. Understanding this, Matthew continues with, “nor anyone – he will hear in the streets His voice.”   The idea here is a person who looks to draw attention to himself as a way of gaining popularity. If one went into the streets and started singing or acting, it would mean he was trying to draw attention to himself. Likewise, if he started a public agitation about some leader or against Rome, he would be trying to gain an audience.   Jesus didn't approach His ministry that way. Instead, He led by His actions, not having a need to distract from them with lofty or manipulative words.   Life application: There are innumerable ways of getting the word out to the people. It would be a sad loss for people to take the words of this verse and say, “Jesus didn't do XX, and therefore I will not do that as well.”   He has already told His disciples, “Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops” (Matthew 10:27). There is no record of Jesus having gone to the rooftops to do this. Jesus set His own example based on His ministry. We are to set our example based on our abilities, culture, situation, etc.   It would be inappropriate for a person to stand up in the middle of his office and start preaching like a street evangelist. It would probably lead to his dismissal. Sometimes, handing out a tract is the right thing to do. At others, getting a permit and going to a town square to preach may draw people to you.   However, standing on a street corner with a megaphone and yelling at the passing people that they are all sinners and are going to hell is a ridiculous approach that many have taken over the years. That will only cause people to close their ears, laugh at the crazy Christian, and alienate those in the crowd from ever wanting to have anything to do with Jesus.   The point of evangelizing is to bring people to Jesus. Understanding the time, situation, location, state of the people, etc., is all necessary to effectively transmit the good news so that it will be heard and accepted.   Remember that the exaltation of Jesus as the One God sent to restore us to Him is the primary thing we are to share with others. This is the point of the gospel. We are in a bad spot. God took the initiative to correct that. He sent Jesus, who did everything necessary to restore us to God. All God wants from us is to believe the good news.   How you communicate this message is important. Consider it and then act accordingly.   Heavenly Father, help us to be aware of the best way to get the message of Jesus out to others. Help us to consider the time and circumstances around us and to then be willing to use them to lead others to a saving knowledge of You. Yes, Lord, give us wisdom in this awesome responsibility. Amen.

Note aux auditrices et auditeurs : cet épisode a été diffusé une première fois le 26 juin.Lorsqu'elle a reçu les clés de son logement, un poids est tombé des épaules d'Angelika Stibi. Cette retraitée allemande dans le besoin ne paiera plus que 88 cents de loyer par mois, dans le plus vieil habitat social du monde,en Bavière. La sexagénaire fait partie depuis le printemps des quelque 150 habitants de la "Fuggerei", une résidence d'Augsbourg, dans le sud de l'Allemagne, dont le loyer n'a pas bougé ... depuis le Moyen-Age. Créés en 1521 par le banquier Jacob Fugger, les plus vieux logements sociaux du monde, selon leurs administrateurs, sont toujours en service et très demandés.Réalisation : Emmanuelle BaillonReportage AFPTV : Olivier FenietDoublages : Camille Buonanno, Emmanuelle Michel, Michaëla Cancela-Kieffer, Sofiane Ouanes, Meïssa Guèye, Luca MatteucciSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous envoyer une note vocale par Whatsapp au + 33 6 79 77 38 45.Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Ce podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

ORDINANCES AND RESOLUTIONS CB2025-135 - A Resolution Appointing Theodore Kemna to the Plan CommissionCB2025-136 - A Resolution Designating a Portion of Chestnut Street as Honorary Brandon Hardway DriveCB2025-137 - A Resolution Authorizing the City Manager to Execute Subrecipient Agreements with Various EntitiesCB2025-138 - An Ordinance Amending Sections 6-113, 6-130.7, 25-32, 25-34, 25-35, 25-57, 25-61 and 28-56 of the Champaign Municipal Code, 1985, as AmendedCB2025-139 - An Ordinance Amending Sections 5-62.2 of the Champaign Municipal Code, 1985CB2025-140 - A Resolution Approving a Subrecipient Agreement with C-U at Home for Rehabilitation of a Mid-Barrier Homeless ShelterCB2025-141 - An Ordinance Amending the Zoning Map of the City of Champaign to Rezone Real Property Located at 500 to 522 Kenwood Road from CG, Commercial General and I1, Light Industrial Districts to MF2, Multifamily Medium Density DistrictCB2025-142 - A Resolution Approving an Agreement with Naturion West, LLC for Wetland Mitigation Credits on the Mattis Avenue Improvements ProjectCB2025-143 - A Resolution Accepting a Grant Award with Reach Strategies, a California Corporation and Ameren Illinois Company d/b/a Ameren Illinois, an Illinois Company for the Implementation of Transportation Electrification ImprovementsCB2025-144 - An Ordinance Amending the Annual Budget for Various FundsCB2025-145 - A Resolution Approving an Engineering Services Agreement with ESCA Consultants, Inc. for the 2026 Infrastructure Maintenance ProjectCB2025-146 - A Resolution Authorizing the Purchase of 51 Portable Radios and Related EquipmentCB2025-147 - A Resolution Authorizing the Purchase of 272 Portable Radios and Related Equipment

Animation Director Bill Kroyer was nominated for an Academy Award for his short film Technological Threat, the first film to combine 2D and CG animated characters. He's perhaps best known for directing the popular animated film, Ferngully, The Last Rainforest, as well as working on dozens of commercials and animated feature film credit sequences. He is also known for having developing the computer generated Lightcycles in the original version of Tron.As Senior Animation Director at Rhythm & Hues studios he directed CG characters in films that have grossed over $1 billion worldwide. In 2017, he and his wife Sue were the first couple to receive The International Animation Society's prestigious June Foray award.In addition to serving on multiple committees at the Academy of Motion Picture Arts and Sciences, Bill also served as the head of the Digital Arts Department at Dodge College of Film and Media Arts at Chapman UniversityRecently, Bill published his autobiography, Mr. In-Between: My Life in the Middle of the Animation Revolution, which I've read and truly enjoyed, especially because I spent more than two decades writing screenplays in the animation industry, where Bill is a legendary creative force.  I highly recommend Mr. In-Between to you.https://www.mrinbetween.org

Tuesday, 5 August 2025   “Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased! I will put My Spirit upon Him, And He will declare justice to the Gentiles. Matthew 12:18   “You behold! My Servant whom I chose, My beloved in whom it approved, My soul, I will place My Spirit upon Him, and judgment to the Gentiles, He will proclaim” (CG).   In the previous verse, Matthew noted that Jesus' actions were prophesied by Isaiah. To support this, he quotes Isaiah, saying, “You behold! My Servant whom I chose.”   The word hairetizó, to make a choice, is found only here. It signifies to select as one's own. The words are a loose rendering of Isaiah 42:1 –   “Behold! My Servant whom I uphold.”   The Greek translation of Isaiah rewrites the Hebrew to indicate that Isaiah was speaking of Jacob, saying, “Jacob is my servant, I will help him.” Israel is called the Lord's servant in Isaiah 41:8 –   “But you, Israel, are My servant, Jacob whom I have chosen.”   This is probably why the Greek changes Isaiah 42:1 to read Jacob.  However, there is a developed thought being made between Jacob (Israel) and the coming Messiah in the words of Isaiah, where the Messiah is given as representative of Israel. As for Matthew's citation, he continues with, “My beloved in whom it approved, My soul.”   The Hebrew is close, reading, “In Him, My Chosen, it accepted, My soul” (CG). The Lord God is saying that He is fully pleased with the One He has chosen to represent His people. Therefore, Matthew continues with, “I will place My Spirit upon Him.”   The Hebrew of Isaiah 42:1 says, “I gave My Spirit upon Him” (CG). The Lord, looking forward in time, speaks in the perfect aspect, as if it is already done, knowing that the Messiah would perfectly fulfill His will. This event occurred earlier in Matthew –   “When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. 17 And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased.'” Matthew 3:16, 17   God ordained that Jesus would come and that He would fully and adequately deal with what was necessary to redeem man, restoring him to a right relationship with his Creator once again. Everything given in type and shadow under the Mosaic Covenant would be perfectly realized in Jesus Christ. As such, Matthew continues with, “and judgment to the Gentiles, He will proclaim.”   The Hebrew reads, “Verdict to the Gentiles, He must cause to bring out” (CG). The word verdict, mishpat in Hebrew, signifies the system of law and truth, “especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty” (HELPS Word Studies).   A comparable word is given in the Greek cited by Matthew, krisis, a decision. That extends to a tribunal and, thus, justice rendered by such a tribunal.   Isaiah's words refer to what the Messiah would come to do, including bringing out a verdict to the Gentiles, meaning the non-Jewish people. Matthew says that Jesus is the One who fulfilled these words through His ministry. The Pulpit Commentary rightly states –   “The thought here, therefore, is not of Christ's power to punish and avenge (though he refused to use it as yet), but of his bringing a revelation which should eventually spread, not only to the Jews who now rejected him, but to the Gentiles whom they despised.”   Life application: Because of prophecies, such as those from Ezekiel and especially Daniel, a timeline is set in the Old Testament concerning the timing of the coming of the Messiah. There is a very precise and limited time in which He could have come.   Further, other prophecies give the necessary genealogy of the coming Messiah, such as being from Judah. Israel is still waiting for their supposed Messiah to show up. This negates the timeline provided by Daniel, but it also negates the prophecies of lineage.   This is because it is impossible to prove such a lineage today. There are no existing records to prove from which tribe a person descends. There is a claim that some genetic markers help isolate the priestly class of Israel, but that is not what is necessary to prove a Messiah, because priests descend from Levi, not Judah.   As the timing of the coming of the Messiah is known to have occurred already, and as the genealogical records of those who could be the Messiah were destroyed after a certain point in time, either the prophecies are wrong and the Hebrew Scriptures are not the word of God, or the Messiah has come at the set time and with the proper credentials.   Looking back on history, there is only One who is documented to have met those requirements. And more, there is a written record of His coming found in the four gospels. Comparing what those writers say to what was prophesied before His coming, we can be perfectly confident that Jesus is, in fact, the fulfillment of God's plans in this regard.   If we believe in Jesus, we have put our eggs in the right basket. Be sure to believe the gospel, the good news, concerning Jesus Christ!   Lord God, with a bit of study, we can be wholly confident that what was prophesied in the Hebrew Scriptures finds its fulfillment in Jesus Christ. As You sent Him to not only be the Messiah of the Jews, but to be the One who would render right judgment to the Gentiles, we praise You because of Him and through Him. Thank You for Jesus Christ our Lord. Amen.

Note aux auditrices et auditeurs : cet épisode a été diffusé une première fois le 25 novembre.Ils ont un pied dans les champs et l'autre sous leur bureau. Ils sont maraîcher/banquier ; vigneron/consultant en stratégie ou éleveuse/rédactrice free-lance… Ces personnes cumulent deux emplois, l'un dans le tertiaire et l'autre dans le secteur agricole, par choix. Cette année, une plateforme a même été créée pour former ces agriculteurs et agricultrices à mi-temps : son nom, Slasheurs-cueilleurs. Son objectif : faciliter des installations souvent peu rémunératrices et renouveler les générations agricoles.Sur le terrain: Clara Guillard, Kadir Demir et Guillaume Souvant. Réalisation: Camille KauffmannSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous envoyer une note vocale par Whatsapp au + 33 6 79 77 38 45.Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Ce podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

This week on BEHIND THE LENS, we're looking at two films that, at their hearts, are about fathers and daughters/a father and son – the wonderful family film SKETCH and the fugitive thriller SHE RIDES SHOT GUN. Besides being solidly entertaining films, each delivers incredible performances by the young stars. And joining me to talk about these films are two amazing filmmakers, NICK ROWLAND, director and co-writer of SHE RIDES SHOTGUN, and SETH WORLEY, who makes his feature directorial debut as the writer, director, and editor of SKETCH. First, let's take a look at SHE RIDES SHOTGUN. Based on the 2017 Edgar Award-winning novel of the same name by Jordan Harper, SHE RIDES SHOTGUN is an intimate two-hander and fast-paced fugitive thriller that turns heartrending and pulse-pounding. This is the story of "Nate" McClusky and his daughter, Polly, who are on an emotional, thrilling, terrifying road trip across New Mexico as Nate tries to escape his own past — or at least to protect his 11-year-old child from paying for his mistakes. Along the way, they take shocking risks, survive daunting threats, and become profoundly close. Polly musters courage and insight well beyond her years, and Nate displays vulnerability and fortitude he didn't know he had. Switching gears to another father-daughter/father-son film, this one is for the whole family to enjoy – SKETCH. I love this film!!! It is fabulously fantastic. Creative, imaginative, vibrant, colorful, and filled with heart. Making his feature directorial debut with SKETCH is SETH WORLEY, who not only directs the film, but is writer and editor, as well as working on some of the CG compositing. SKETCH is the story of the Wyatt family – dad Taylor, daughter Amber, and son Jack – along with Tony's sister Liz. Grieving the loss of their wife and mother, Amber is having a particularly difficult time coming to terms with her mom being gone. And Taylor and Jack are so worried about Amber that they forget about dealing with their own grief. Focusing her anger and grief into her art, the school psychologist encourages Amber to continue to draw, as it will channel her grief. http://eliasentertainmentnetwork.com

Monday, 4 August 2025   that it might be fulfilled which was spoken by Isaiah the prophet, saying: Matthew  12:17   “That it should be fulfilled, the ‘having been spoken' through Isaiah the prophet, saying,” (CG).   In the previous verse, Jesus was noted as admonishing the crowds not to make Him apparent. Next, Mathew says, “That it should be fulfilled.”   As has been seen several times already, Jesus is the Subject of prophecy. Things were declared concerning Him, His coming, His work, and the effects of His work toward those He was sent to deliver.   Matthew returns to Scripture to provide more insights into the proclamation of the prophets, saying, “the ‘having been spoken' through Isaiah the prophet, saying.”   As seen above, the last verse from Matthew noted Jesus not wanting to be made openly manifest at the time. Thus, we can conclude that something Matthew will draw from Isaiah will point to that.   Life application: Radio personality Joe Rogan made the news concerning his new idea concerning God. The article said, “he feared God ‘is actually created by human beings creating this infinitely intelligent thing that can essentially harness all of the available energy and power of the universe and create anything it wants.'”   The article also cited him, saying, “This whole idea of Jesus coming back, well maybe it's real. Maybe we just completely misinterpreted these ancient scrolls and texts and what it really means is that we are going to give birth to this.”   Citing another author, the article said, “Yampolskiy, an author and researcher in AI safety, added to Rogan's theory, suggesting that reality is just an ongoing cycle of Big Bangs - the explosion that kickstarted the universe - starting and restarting life over and over again.”   It's a problem when people don't take the time to think logically. These men are discussing infinites as being created by finites. Further, where is the Creator if something created does the creating? These are problems of logic that should be contemplated from time to time.   What is known as the First Principles will help a person to think logically about God. In understanding these First Principles, we can weed out errors in our thinking. In doing so, we can more fully appreciate the prophecies recorded in the Old Testament as they point to Jesus.   Was there a Creator? Could He tell the future? If so, what does this say about the coming of the Messiah and what He would do? Think about such questions as you study the word. As for the First Principles, a quick review of them is in order –   ‎1. Being Is (B is) = The Principle of Existence To say “There is no being” is self-refuting. One must exist in order to make the claim.   Being Is Being (B is B) = The Principle of Identity To say “Being isn't being” is self-refuting. One must be a being in order to make a claim about not being a being.   Being Is Not Nonbeing (B is Not Non-B) = The Principle of Noncontradiction If being exists (see Principle #1), then it cannot be non-being. The principle is self-evident and undeniable.   Either Being or Nonbeing (Either B or Non-B) = The Principle of the Excluded Middle If I exist (asking the question means I do), then I am being. If I am being, then I am not non-being. The principle is self-evident and undeniable; there is no wiggle room.   Nonbeing Cannot Cause Being (Non-B>B) = The Principle of Causality Something cannot come from nothing (and we cannot have an infinite regress in matter (or being) – see Einstein and Relativity). The principle is undeniable.   Contingent Being Cannot Cause Contingent Being (Bc>Bc) = The Principle of Contingency (or Dependency) This would lead to an infinite regress of causes, which is disproved by Relativity – Time, Space, and Matter came into existence simultaneously and are dependent upon each other. The principle is undeniable.   Only Necessary Being Can Cause a Contingent Being (Bn --->Bc) = The Positive Principle of Modality A being that cannot Not exist must, therefore, exist if contingent beings exist. The principle is reducible to the undeniable.   Necessary Being Cannot Cause A Necessary Being (Bn>Bn) = The Negative Principle of Modality The principle is undeniable. Only one Necessary Being can exist. Any being which exists apart from a Necessary Being is contingent and could Not exist. It is self-evident.   Every Contingent Being Is Caused by a Necessary Being (Bn--->Bc) = The Principle of Existential Causality The fact that there are contingent beings (I think, therefore I am, but I am not necessary) necessitates a Necessary Being. We exist. Therefore, a Being that cannot Not exist must exist. The principle is undeniable in and of itself.   Necessary Being Exists (Bn Exists) = Principle of Existential Necessity Contingent beings exist (see next principle); therefore, a Necessary Being must exist. The principle is reducible to the undeniable.   Contingent Being Exists (Bc Exists) = Principle of Existential Contingency The principle is undeniable. To say “I (a contingent being) don't exist” is self-refuting. I do exist (Principle 1), which is self-evident.   Necessary Being Is Similar to Contingent Being(s) It Causes (Bn ---similar --->Bc) = Principle of Analogy Nothing can exist that doesn't reflect the nature of the Necessary Being. To state something doesn't is self-refuting. The principle is undeniable.   Understanding the nature of God, reality, logic, etc., is indispensable in understanding why one religion is false and another may be true. Weeding out what is false through logic leaves us with one possibility concerning God. It is the God presented in Scripture who matches what is logically necessary.   It is our duty to read Scripture and see if what is presented there is an acceptable revelation of God. As fulfilled prophecy shows that the Bible is reliable, we can trust that the message of the Bible is from God, who knows the beginning from the end.   Lord God, help us to think clearly and logically as we approach theology. May our understanding of who You are and what You have done from the Bible give us reassurance for all of our days that what You have promised will, in fact, come to pass. Thank You for Your word, this wonderful word that reveals You. Amen.

Note aux auditrices et auditeurs : cet épisode a été diffusé une première fois le 3 juin.Wang Dong n'a pas travaillé depuis plusieurs mois et n'a aucune intention de le faire dans un futur proche.En attendant, le jeune homme passe ses journées dans une ville du sud-ouest de la Chine en bord de lac, réfléchissant à la prochaine étape de sa carrière.À 29 ans, il fait partie de ces jeunes chinois qui ont décidé de descendre du "tapis roulant" pour une retraite au vert, et remettre ainsi leur vie à plat.Ces longues pauses professionnelles ne sont pas inédites en Europe ou aux Etats-Unis, mais elles restent marginales en Chine, où le pouvoir critique les modes de vie oisifs pour glorifier les sacrifices servant l'essor économique du pays.Sur le Fil vous propose une visite de plusieurs de ces “maisons de retraite" temporaires pour jeunes.Invité : Matthew Walsh journaliste au bureau de l'AFP à Pékin.Réalisation : Emmanuelle BaillonReportage AFPTV : Danni ZhuDoublages : Guillaume Bonnnet, Arthur Milos, Sébastien Castéran, Michaëla Cancela-Kieffer, Louis Sibille, Benoit DucrocqSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous envoyer une note vocale par Whatsapp au + 33 6 79 77 38 45.Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Ce podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Designing a future where human life feels disposable — and deeply familiar — takes creative nerve, dark humor, and a fearless approach to world-building. This week on Below the Line, Skid is joined by Production Designer Sue Chan to talk about her work on Murderbot, the new Apple TV+ series based on Martha Wells' bestselling novellas. Sue breaks down how she and her team designed a future full of corporate dread, practical machinery, and sly visual comedy — all while making the world feel tactile rather than CG-slick. We discuss: Developing the look of a far-future society built around exploitation, automation, and control How inflatable tech, 3D-printed architecture, and lightweight materials shaped the show's practical builds Establishing a visual language that's grounded in reality but laced with satire Designing Sanctuary Moon, the soap-opera-within-the-show, as a technicolor contrast to Murderbot's grey, corporate environments Using shapes, signage, and spatial hierarchy to reinforce themes of capitalism and class division The creative and political process behind Murderbot's helmet: the mask design that divided the studio and delighted Skarsgård Working with VFX and costumes to build a unified visual tone across departments Embracing “conscious contrasts” between the emotional tone of a scene and its visual environment Sue also reflects on the challenge of building a world that feels both foreign and uncomfortably familiar — and why the best production design does more than just look good.

Sunday, 3 August 2025   Yet He warned them not to make Him known, Matthew 12:16   “And He admonished them that not they should make Him apparent” (CG).   In the previous verse, Jesus was said to have withdrawn from the area where the Pharisees had plotted against Him. As He went, it was noted that multitudes followed Him and He healed them all. Matthew continues with, “And He admonished them that not they should make Him apparent.”   There is a new adjective, phaneros, apparent. It is derived from the verb phainó, to shine, which is normally translated as appeared. The meaning is that despite healing all the people, He would tell them not to disclose Him and His deeds openly.   There are probably several reasons for this. The first is based on the conduct just seen concerning the Pharisees. The time for the completion of His ministry had not yet arrived. Multitudes making Him and His works apparent would likely hasten things. Therefore, a balance was maintained as He tended to the people.   Also, being made apparent would hinder the ministry. Crowds would become so large that He would not be able to move freely.   A third closely associated reason is that, in being made apparent, a reaction from the people noted in John 6 was likely to occur anywhere and at any time –   “Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone.” John 6:15   As such, Jesus determined that those He tended to should not trumpet out His works. Instead, they were to accept His healing hand with quiet gratitude.   Life application: It is not easy to do good deeds without wanting some hint of recognition for having done them. It is human nature to want to be noticed for the things we do. When we are noticed, we can then feel that the people around us have a positive view of us.   Because this is so, we need to evaluate why we do the things we do. If it is to have others see us in a positive light, then was it about the good deed to begin with? The answer may be that it was, but it is nice to have added benefits attached to what we do.   Jesus' words in Matthew 6 concerning deeds are good to remember at any time and in any situation –   “But when you do a charitable deed, do not let your left hand know what your right hand is doing, 4 that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly.” Matthew 6:3, 4   If we really want lasting added benefit to the good things we do, we just need to do them with a heart for the Lord and in the understanding that He is aware of what we do. He knows our weaknesses, He reads our hearts, He sees our good deeds, etc.   There is no need to try to hide our failings from Him, and there is nobody else whose praise we need when we do a good deed for another. Knowing that God is aware of everything about us, we can be thankful for His mercies and grateful for the rewards He is storing up for us.   Lord God, wherever we are and whatever we do, You are with us. May we remember this and live our lives accordingly. May we do our best to refrain from wrongdoing, press on in right living, and live in faith that You are tending to us as children because of Jesus our Lord. Thank You for the minute care You have for us. Amen.

取るに足りないものごとを拾い上げて面白がるポッドキャスト、中トロラジオです！後輩に「こないだの飲み会、めっちゃ頑張ってましたね」。そう言われて顔から火が出る思いをしたトロニー。なんか、すごく、恥ずかしいぞ!? ということで、このときの感情を言語化してみました。一応ですけど、被害妄想ではないですよね？？？今週の話題↓・言い逃れのできない夏、到来！・夢遊東京とドライブ行ったね。・車内を回しまくった男、トロニー。・「トロニー、頑張ってたね」・↑これ言われるのめっちゃ恥ずかしくない！？・今週の自己紹介→出勤途中に食べたいアイス・白いパピコ(中西)、スイカバー(トロニー)・ダイエット中断中の中西・ケンタッキー4つ食べてジンギスカン行って飲み会行って、胃腸炎になったトロニー・「飲み会頑張ってましたね笑」恥ずかしさの謎・①これ言われた時点で、この人はノッてない！・②本当は、隣の先輩に回させられていた・③「頑張り」が必要と分かって頑張らなかったんかい・結果、空虚な褒め言葉になっている！！！・てか夢遊東京の２人は優しかったな…・三連休に中トロZINE読んで充実したリスナー・三連休中、だらしない友人に不手際?を責められて憤慨する中西・三連休中、体調崩してライブ行かなかったトロニー・体調気をつけよ！・今週のオススメ→だしとろろ(編集：トロニー)登場人物・中西→名古屋、男子校、演劇サークル出身。・トロニー→内モンゴル、富山、音楽系（根暗）サークル出身。名字がない。ふたりとも建築学科から非建築業界に就職した男性、30歳です。おたより、感想ツイートなどなどお待ちしています！おたよりはこちらから↓https://forms.gle/2dR4MwLpdDDoJgLd6中トロラジオのdiscordサーバーはこちら↓https://discord.gg/8bHBj5wd2Fーーーーー◎最高のオープニングゆnovation『pop out!』(yunovation.net)各種配信サービスでいつでも聞けます！https://linkco.re/SSFZfhxF◎珠玉のアートワークプランニング : 古林萌実(@__moem3in)デザイン：佐藤祐太郎(@yutarooo811)CG：嶋江大悟

Saturday, 2 August 2025   But when Jesus knew it, He withdrew from there. And great multitudes followed Him, and He healed them all. Matthew 12:15   “And Jesus, having known, He withdrew thence. And they followed Him, great crowds. And He cured them all” (CG).   In the previous verse, the Pharisees, not happy with Jesus having healed on the Sabbath, went out and plotted against Him, how they might destroy Him. Matthew next records, “And Jesus, having known, He withdrew thence.”   Of His withdrawal, Mark adds in the words –   “But Jesus withdrew with His disciples to the sea.” Mark 3:7Matthew 3:7   Staying where these Pharisees were would only be like rubbing salt on an open wound. There was no reason to stay and have them further challenge Him at this point. He knew His time had not yet arrived, and so He put distance between Himself and them, going to a location where He could still openly speak to the people.   This is perfectly in accord with His words to the disciples from Matthew 10:23, which say, “When they persecute you in this city, flee to another.” Understanding this, it next says, “And they followed Him, great crowds.”   Mark explains the crowds, saying, “And a great multitude from Galilee followed Him, and from Judea 8 and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him.” Mark 3:7, 8   Therefore, His withdrawal was not in hiding. Rather, it was just to get away from the annoying Pharisees who plotted against Him. With crowds following Him, they would not dare do something to harm Him lest the crowds turn on them. Matthew's next words say, “And He cured them all.”   Matthew returns immediately to the thought of Jesus' healing of others. This is what got the Pharisees in a huff. Their analysis of the law did not allow them to see the logic of Jesus' healing on the Sabbath.   Jesus, however, knew that the Sabbath was made for man and not man for the Sabbath. Therefore, His works were not opposed to Sabbath observance. Rather, they were in accord with it, just as when the priests profaned the Sabbath and yet were guiltless.   Life application: One of the beautiful aspects of being in Christ is what it says in Paul's epistles. First, he writes –   “For sin shall not have dominion over you, for you are not under law but under grace.” Romans 6:14   Because of this state of grace, Paul further says –   “Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:18, 19   When we, as saved believers, do wrong, God does not impute our sin to us. If He did, we would lose our salvation. As we all do wrong quite often in one way or another, no person would remain saved. But God has placed us under a state of grace where we are free from condemnation.   This is the doctrine of grace. When a person is saved, he is saved forever. His state will never revert to being unsaved. A vast swath of Christianity, however, cannot stomach this truth. They fail to understand what the word grace means. Therefore, they incorrectly teach that one can, in fact, lose his salvation.   That is not grace. That is a continuing state of works. However, these same people, not accepting that they are wrong in their theology, will then accuse those who rightly understand that salvation is eternal, of teaching that it is ok to sin. To them, this must be the case because anyone who would teach eternal salvation must, by default, think it is ok to sin.   This isn't even close to reality. Paul, who teaches the doctrine of eternal salvation, continues in his very next words after Romans 6:14, saying –   “What then? Shall we sin because we are not under law but under grace? Certainly not!” Romans 6:15   No reasonable thinking Christian would ever assume that being saved means we can willingly sin. If he understands a thing about the judgment seat of Christ, he knows that his eternal rewards are based on NOT SINNING as well as living out lives of faith, because people of faith will do their best to not sin but instead be pleasing to God.   This in no way diminishes the doctrine of eternal salvation. Rather, it exalts God, whose word instructs this doctrine. He has done everything necessary for the believer to be saved and to remain saved forever, despite himself. Such people understand what grace means and are eternally grateful for it.   Lord God, Your grace is seen in how You have saved Your people and then how You have continued to save them, despite themselves. Each of us is living in a body of sin, knowing we were and remain unworthy before You, but You give more grace. Thank You for Your tender, loving care of Your people. Amen.

Thursday, 31 July 2025   Then He said to the man, “Stretch out your hand.” And he stretched it out, and it was restored as whole as the other. Matthew 12:13   “Then He says to the man, ‘You outstretch your hand.' And he outstretched it, and it reconstituted, healthy as the other” (CG).   In the previous verse, Jesus said to the Pharisees, “Therefore, how much man – he excels a sheep! So too, it permits – the Sabbaths – to do good.” Having said this, He now turns His attention to the man with the withered hand. Matthew notes, “Then He says to the man, ‘You outstretch your hand.'”   The account says nothing of healing prior to the command. One might think He would say, “Give Me your hand and let Me help you,” or something similar. Instead, right in front of the Pharisees who had questioned Him about the appropriateness of healing on the Sabbath, He spoke the word of authority.   In His speaking, He expected that the man would comply. From there, the man could have said, “I can't, the hand hasn't worked for twenty-five years.” Instead, however, Matthew next records, “And he outstretched it.”   At this point, one might expect him to have extended his arm with the hand withered and useless, saying, “Well, if You want me to, here You go. If You can do something, please do it.” Instead, Matthew immediately records, “and it reconstituted.”   It is a new word, apokathistémi. It is derived from apo, from, and kathistémi, to place down, such as putting someone in charge of something. As such, it would be a restoration back to the original standing of something. There is a separation from the previous, negative state to what lies ahead, meaning the restoration.   In this case, the man's hand was once lively and active. For whatever reason, it became atrophied, desiccated, and useless. But with the mere spoken word from Jesus, the vitality it once had was restored, and the hand was reconstituted, just as “healthy as the other.”   Hooray for Jesus! The man must have been astonished at the feeling of life, power, and ability in a hand that was thought to be forever useless. With nothing more than a spoken command, he could go back to a life of tending to chores, holding his wife's hand, and raising his arms in thanks to the God of Israel for His tender care of His people.   Life application: Imagine having an arm that is like a dried-up piece of wood or legs that hang down, dead and unusable. There would never be a day when you would say, “I can't wait to do such,” and so because you would know that it wasn't within the realm of possibility to do it.   You would simply accept your limitations and remember what it was like when you could do the things you can no longer do. Eventually, you will die, and that will be the end of it.   Now consider that because of Jesus, whatever is afflicting you will someday no longer exist. Think of what it says in Revelation 21:4 –   “And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”   The man's withered hand was suddenly completely whole. Assuming this lasted until his death, he would remember the event with a sense of joyful amazement all his days. Someday, we will enter into a new phase of existence that we cannot even imagine now.   This is the marvel of what God in Christ has done. What was lost at the beginning was tragic, but what has been gained on the way to glory actually makes all of the tragedy of this life worth it. This is because we will have something that we otherwise never would have known or been able to grasp.   We now have Jesus. Someday, we will have the results of what Jesus did for us in their fullness. We will remember this life, consider the change, and be able to forever appreciate the difference. This man's restored hand is only a small taste of what lies ahead. And all God asks us to do to receive it is to believe the good news of Jesus Christ.   Let us thank God. Through faithful obedience to the word, a lifeless hand was restored. Through faithful obedience to the gospel, the dead shall rise, and together with them, those who are His at the Lord's coming will be reunited with their Creator forever. Faith. Have faith in God's word.   “But what does it say? ‘The word is near you, in your mouth and in your heart' (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, ‘Whoever believes on Him will not be put to shame.' 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For ‘whoever calls on the name of the Lord shall be saved.'” Romans 10:8-13   Lord God, we have heard the word and we believe it. Thank You for the good news that has been presented to us. We are saved by the precious blood of Christ, not by anything we have done. What a wonderful thing to consider. Praise to You, O God, forever and ever. Amen.  

1. 성도의 노래 F 0:222. 하나님의 나라 Bb-C 6:353. 십자가를 참으신 C + 아름다우신 G 12:44Support this podcast at — https://redcircle.com/gcc-wednesday/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Wednesday, 30 July 2025   Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath.” Matthew 12:12   “Therefore, how much man – he excels a sheep! So too, it permits – the Sabbaths – to do good” (CG).   In the previous verse, Jesus asked the Pharisees what a man would do if he had one sheep that fell into a pit on a Sabbath. Wouldn't he lay hold of it and draw it out? The question demanded a positive answer. As such, He continues with, “Therefore, how much man – he excels a sheep!”   Certainly coming at this from both angles, Jesus notes the intrinsic value of a man over a sheep. The sheep could be rescued on a Sabbath, and so how much more should a man be rescued?   At the same time, a man would profane the Sabbath to rescue a sheep on the Sabbath, meaning he had the inherent right to do this good deed on the Sabbath by rescuing it, but the man with the withered hand was denied this ability to rescue his one lamb (supposing he had one that fell into a pit).   As this was a right man should be able to exercise, then it is fitting that he should be healed so that he, too, could follow through with such a necessity. Either way, the answer to healing on a Sabbath, according to Jesus' logic, is, “So too, it permits – the Sabbaths – to do good.”   Jesus calls this good. In other words, His example is clearly one of someone doing something that others could consider work. Going down into a pit and pulling out a lamb is a physically demanding proposition. Despite this, there is a benefit that results from it, for the lamb as well as for the owner of the lamb.   But this is only a proposition that may be played out in innumerable ways. The man has a withered hand, and he may need it for any imaginable thing that could arise on the Sabbath.   Likewise, he had a withered hand that needed rescue, simply out of human compassion. Therefore, the action of healing him, from both angles, serves a good purpose, despite the day of the week. As such, doing good on the Sabbath, including the healing of another, is an acceptable allowance for profaning the day.   Life application: In John 5, it says –   “For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath. 17 But Jesus answered them, ‘My Father has been working until now, and I have been working.'” John 5:16, 17   There is no potential in God. He doesn't change in any way. He is not bound by time or space. However, creation came from Him. When Jesus says that the Father has been working until now, it is because God is outside of time. In His creative effort, a creation which has existed and continues to exist, there must be something sustaining that creation.   This is God. It is explained in Colossians 1:17 where it says of the Son, “...in Him all things consist.” Again, in Hebrews 1:3, also referring to the Son, that He is “upholding all things by the word of His power.” These things can be said of the Son because He is a member of the Godhead. He is the One through whom these things come about.   For God to create, it signifies an eternal act. This doesn't mean creation is eternal, but because what God does is from the eternal realm, as long as the creation exists, it is only so because God continues to sustain it.   The Sabbath was given based on creation –   “For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it.” Exodus 20:11   Later, it notes the Sabbath was given based on redemption –   “And remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there by a mighty hand and by an outstretched arm; therefore the Lord your God commanded you to keep the Sabbath day.” Deuteronomy 5:15   However, the Sabbath observance was mandated after both of these things. Thus, the Sabbath was given as a commemorative act. As the creation fell and had to be restored through the work of Jesus, and as the redemption of Israel from Egypt only anticipated the greater work of redemption of man through the work of Jesus, then the Sabbath was also anticipatory of these works of Christ. Thus, it both commemorated and anticipated.   In His coming, we now have the substance rather than the shadow. Jesus is the Creator and Sustainer, and He is our Sabbath rest. Let us remember this and find our peace with God through what Jesus has done.   Because Jesus is God, what He has done is eternal in nature. God the Father is working through Him to this day, forever sustaining us and leading us back to Himself. In time, everything anticipated in Scripture will come to its fulfillment. Until then, let us rest in the full, final, finished, and forever work of Jesus Christ our Lord.   Lord God, may we not fret about the future. The book is written, and for those who have come to You through Jesus, we have the certainty that everything will come out as it should. As this is so, may we find our rest in Jesus now, content that what is coming will come in its due time. Amen.  

Après les athlètes des JO-2024, le grand public renoue depuis début juillet et sous étroite surveillance, aux joies de la baignade dans la Seine en plein coeur de Paris, plus d'un siècle après son interdiction.Paris a ainsi rejoint la liste des grandes villes européennes qui ont autorisé et encadré la baignade en centre-ville. En Europe, on compte à ce jour plus de 21 000 points d'eau baignables.Selon les amoureux de la baignade en ville, c'est un fantastique moyen de résister aux fortes chaleurs et de profiter à nouveau d'espaces qui ne servaient plus que de voies de navigation, ou de friches industrielles.Mais rendre les cours d'eau baignables demande de gros efforts d'aménagement et d'amélioration de la qualité de l'eau.nvités : Pierre Rabadan, adjoint à la Mairie de Paris en charge du sport, des JO et de la Seine Gabrielle Bouleau et Gaële Rouillé-Kielo, autrices de l'étude “Rendre les cours d'eau urbains baignables, une comparaison Paris-Berlin”, Inrae. Matt Sykes et Chris Romer-Lee cofondateurs de la Swimmable Cities Alliance”. Réalisation : Lauralie MargalejoSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous laisser une note vocale par Whatsapp au + 33 6 79 77 38 45. Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Clause de opt outSous réserve des dispositions de l'article L.122-5-3.II. du Code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Last time we spoke about Operation Downfall. The Allies, under General Krueger, initiated a decisive campaign to clear the Japanese from Luzon. As they faced the entrenched Shobu Group, challenges included treacherous terrain and a resilient enemy. Simultaneously, Japan braced for an invasion, mobilizing reinforcements and devising defensive strategies to ward off the impending Allied assault. As July approached, General Yamashita's forces prepared to execute a final breakout, but progress was hampered by relentless guerrilla attacks and adverse weather conditions. With Operation Downfall looming, Allied troops focused on strategic landings in Kyushu and Honshu, driven by a relentless determination to defeat the Japanese militarily. The intense battles of Luzon became a precursor to this monumental operation, marking a turning point in the Pacific War.  This episode is The Siege of Japan Welcome to the Pacific War Podcast Week by Week, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about world war two? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel you can find a few videos all the way from the Opium Wars of the 1800's until the end of the Pacific War in 1945.  Boy I have been waiting a long time to come to this point. One of the most significant events in human history that deeply affects us to this very day. Nuclear war is as much a threat today as it was during the cold war. The dropping of the Atomic bombs on Hiroshima and Nagasaki were deeply complicated events fraught with issues of morality. It goes without saying whether or not the bombs needed to be dropped, their actual impact on the surrender of Japan and so forth are still issues hotly debated to this very day. I have spoken on the issue countless times on my personal channel and podcast, but I figure to do this subject justice I will create a full episode for it. Thus in this episode we are going to just cover what happened, but rest assured I will come back to this later on. As we last explored, following the successful invasion of Luzon in the Philippines, along with the fall of Iwo Jima and Okinawa, American forces began preparing for the final invasion of the Japanese Home Islands. This operation was codenamed Operation Downfall. One key initiative leading up to this invasion was a comprehensive air-sea blockade and bombardment campaign against Japan itself. Previously, we detailed the extensive firebombing and precision bombing efforts executed by General LeMay's 21st Bomber Command. However, during this crucial period, the B-29 Superfortress bombers undertook a distinct operation under the codename Starvation. This single operation would be one of the largest factors that contributed to the surrender of Japan and its one most people have never heard of. In July 1944, Admiral Chester W. Nimitz proposed a bold plan to use B-29 Superfortress bombers to mine the waterways surrounding the Japanese Home Islands. Although Generals Henry H. Arnold and Walter Hansell expressed concerns that this mining campaign could distract from the B-29's primary role as a strategic bombardment aircraft, they eventually agreed to assign one bomber group to focus on aerial mining when conditions permitted. On December 22, Hansell's 21st Bomber Command was directed to formulate a naval mining program aimed at executing between 150 to 200 sorties each month, which was set to begin in April 1945. However, by this time, General Curtis LeMay had taken command of the 21st Bomber Command. LeMay was notably enthusiastic about the idea and successfully recommended to Washington an upgraded mining program that aimed to deploy up to 1,500 mines each month using a full B-29 wing. LeMay viewed aerial mining in a different light than Arnold or Hansell, seeing it as a vital extension of strategic bombing. He recognized that most of Japan's war production materials, as well as a significant portion of its food supplies, were imported from regions such as China, Southeast Asia, and the Dutch East Indies. Japan's industrial heartland is primarily found on Honshu, its largest and most industrialized island, while Shikoku, another island, also lacks essential resources such as iron ore and high-quality coal. These crucial materials were sourced from Kyushu and Hokkaido, both of which are other Japanese islands. All these resources were transported by sea, so without easy access to raw materials, Japan's industrial output would come to a grinding halt. The only aircraft capable of deploying mines effectively where they were needed were the B-29s. Areas such as the Inland Sea, the Sea of Japan, and the Korean Peninsula were out of reach for other Allied aircraft. Additionally, Allied submarines could only venture into these perilous waters with great risk. Notably, about 80% of Japan's merchant fleet utilized the Shimonoseki Strait, a critical waterway that separates Kyushu from Honshu. Understanding the strategic advantage of closing this strait, LeMay decided to allocate an entire wing of B-29s specifically to mine this vital route. Brigadier General John Davies commanded the 313th Bombardment Wing, tasked with deploying approximately 2,000 naval mines each month into Japanese waters. The primary goals of this operation were to prevent essential raw materials and food supplies from reaching the Home Islands, hinder the supply and mobilization of Japanese military forces, and disrupt transportation routes in the Inland Sea of Japan. Between March 27 and April 12, Davies' bombers targeted key enemy shipping bases located in Kure, Sasebo, and Hiroshima. They also focused on the Shimonoseki Strait, a narrow and strategically important waterway that links the Inland Sea with the Tsushima Strait. Notably, after these attacks, this strait was successfully closed for two weeks. On May 3 and 5, the 313th Bombardment Wing laid down a total of 1,422 mines in the waters surrounding the Shimonoseki Strait, as well as near major urban centers like Tokyo, Nagoya, Kobe, and Osaka. These efforts aimed to severely disrupt maritime commerce between Japan's major industrial areas. Just a week later, the minefields expanded from the Shimonoseki Strait to include Kyushu, the southernmost of Japan's four main islands, and northwest Honshu, the largest island containing Tokyo. By the end of that month, these mines were proving remarkably effective, accounting for the sinking of more ships than Japanese submarines. In fact, within the Shimonoseki Strait alone, 113 ships had been sunk. Between June 7 and July 8, American forces expanded and fortified minefields along the western coast of Japan while also replenishing the existing minefields in the Shimonoseki Strait and the Inland Sea. During this effort, they successfully laid a total of 3,542 mines across 14 missions. The "total blockade" officially commenced on July 9 and continued until the end of the war. Throughout this period, American forces executed 474 sorties, dropping another 3,746 mines that replenished existing minefields and extended coverage to harbors in Korea. In total, Brigadier General Davies conducted 46 missions that laid down 26 minefields containing 12,135 mines. Remarkably, only 15 B-29s were lost during these operations. In turn, the mines accounted for the sinking or damaging of 670 Japanese ships, with a total loss of 1.25 million tons. This mining campaign effectively strangled Japanese industry, as the denial of essential raw materials to factories proved more disruptive than the direct bombing of the plants themselves.  Despite the clear vulnerability of Japan's economy to disruptions in coastal shipping, Japanese authorities were alarmingly unprepared to address the threat posed by air-dropped mines. By August 1945, Japan had committed 349 ships and 20,000 personnel to counter the Starvation campaign, but these efforts were overwhelmingly ineffective. The shipping crisis escalated to such a degree that searchlights and anti-aircraft batteries were redeployed from urban centers to defend expected mining targets. Additionally, suicide boats were employed in desperate attempts to clear the minefields. Royal Navy historian S.W. Roskill commented on the situation, stating, “The blockade had, in fact, been far more successful than we realized at the time. Although submarines initially played a critical role in enforcing the blockade, it was the air-laid mines that ultimately strangled Japan.” Japanese officials shared this assessment. A director from a Tokyo steel company reflected on the situation, noting that the denial of essential raw materials to factories caused far greater disruption than the direct bombing of the plants themselves. This contradicted the views of US Army Air Forces experts back in Washington. In a striking remark after the war, a Japanese minesweeping officer told American forces, “The result of B-29 mining was so effective against shipping that it eventually starved the country. You could have likely shortened the war by starting this campaign earlier.” Meanwhile, General LeMay continued his firebombing campaign against Japan. By the end of May, urban areas around Tokyo Bay had been devastated, prompting the 21st Bomber Command to shift focus westward toward the densely populated industrial complexes lining Osaka Bay. On June 1, 521 B-29s were dispatched to bomb industrial targets situated along the Yodo River, with an escort of 148 P-51 fighters. Unfortunately, an undetected thunderstorm struck en route, which meant only 27 P-51s reached Osaka, while another 27 crashed, and the remaining fighters had to return to Iwo Jima. Despite these complications, the B-29s bombed from altitudes ranging between 18,000 and 28,500 feet, successfully dropping 2,788 tons of incendiary bombs on Osaka. The attack resulted in the burning of 3.15 square miles, destroying 136,107 houses and 4,222 factories. Four days later, on June 3, 530 unescorted B-29 Superfortresses launched a bombing raid on the city of Kobe. Of those, 473 aircraft targeted the city, resulting in the destruction of 4.35 square miles. This devastating strike led to the demolition of 51,399 buildings, while another 928 suffered significant damage. The raid, however, came with losses, as 11 bombers were downed, and 176 were damaged in the operation. On June 7, 449 B-29s returned to Osaka. Despite facing heavy cloud cover that restricted visibility, they managed to burn an additional 2.21 square miles of the city, destroying another 55,333 buildings.  By the conclusion of General Curtis LeMay's maximum-effort area bombing campaign, the six most significant industrial cities in Japan, Tokyo, Nagoya, Kobe, Osaka, Yokohama, and Kawasaki, had been left in ruins. Major factories were either destroyed or severely damaged, while thousands of smaller household and feeder industrial units were consumed by flames. Casualty figures surged into six figures, leaving millions of people homeless. The evacuation of survivors further complicated efforts to secure labor for the factories that remained operational. Japan's air-raid protection system proved woefully inadequate to withstand a protracted siege by very heavy bombers. The system lacked sufficient organization, trained personnel, shelters, fire-fighting equipment, and facilities for relief and evacuation. Additionally, there was a significant deficiency in civilian indoctrination regarding emergency procedures. Under the relentless pressure of repeated major attacks, local Air Raid Precaution organizations collapsed, adding strain to an already overburdened imperial government. Japanese civilians, who had been conditioned by victory propaganda, displayed little of the discipline that helped German citizens endure years of aerial bombardment. As news of military defeats and the impact of B-29 precision strikes filtered into the great cities, residents began to lose confidence in their leaders' ability to protect them or care for the victims of the attacks. Abe Motoki, the Minister of Home Affairs at the time, later remarked, “I believe that after the raids on Tokyo on May 23-24, 1945, civilian defense measures in that city, as well as in other parts of Japan, were considered a futile effort.” Regarding the operational cost of this campaign for the 21st Bomber Command, it was not considered excessively burdensome. Over the course of 17 maximum-effort incendiary attacks, LeMay dispatched a total of 6,960 B-29s, which dropped 41,592 tons of bombs. The losses amounted to 136 B-29s, averaging only 1.9% of the sorties, a rate significantly lower than what had been endured in earlier months, and quite acceptable by the standards of conventional strategic bombing. Meteorologists predicted that the summer monsoon would keep Japan's skies covered with clouds for most of the upcoming months, from June to August. As a result, LeMay shifted strategies under what became known as the Empire Plan. This approach prioritized targeting industrial and military sites during daylight hours when the weather permitted, while secondary cities that had sufficient industrial capability became targets for nighttime area attacks. This change meant that since no single target warranted a full four-wing maximum effort, multiple missions could be scheduled in a single day. Accordingly, on June 9, 110 B-29s attacked three aircraft factories located in Narao, Atsuta, and Akashi. The strikes successfully destroyed the factories in Narao and Atsuta, but an unfortunate miscalculation led to the bombing of the town near Akashi. The following day, June 10, a force of 280 B-29s, escorted by 107 P-51 Mustang fighters, targeted six distinct sites in the Tokyo Bay area. The mission yielded significant results, with all targets sustaining heavy damage. Finally, on June 15, 516 B-29s were dispatched for one last firebombing raid against Osaka and the neighboring city of Amagasaki. In this combined assault, 444 bombers dropped over 1,350 tons of incendiary bombs, incinerating an additional 1.9 square miles in Osaka and more than half a square mile in Amagasaki. Starting on June 17, General Curtis LeMay's firebombing campaigns began to focus on medium-sized secondary cities across Japan. On that day, 477 B-29 Superfortresses targeted the cities of Omuta, Hamamatsu, Yokkaichi, and Kagoshima, burning a combined total of six square miles in these urban areas. The success of this initial multi-target mission ensured the continuation of the program, establishing an operational pattern that would remain standard during the final weeks of the war. In total, multiple incendiary attacks were conducted on sixteen occasions, averaging about two missions per week. Between June 17 and August 14, American forces carried out 8,014 sorties, dropping a staggering 54,184 tons of incendiaries across 58 secondary cities. On June 22, 446 B-29s were dispatched to strike six targets located in southern Honshu, including the crucial Kure Naval Arsenal. In this mission, 382 bombers released 2,103 tons of bombs, inflicting heavy damage to these essential manufacturing facilities. Just four days later, on June 26, a force of 510 B-29s, accompanied by 148 P-51 Mustang escorts, targeted locations in southern Honshu and the nearby island of Shikoku. However, dense clouds over much of the area complicated assembly and forced many aircraft to attack targets of opportunity individually or in small groups. As a result, adverse weather conditions would delay subsequent daytime raids until July 24.  In the coordinated strike program that commenced in June, the decision to focus on either the Empire Plan or urban industrial targets was largely influenced by weather conditions. As the program took shape, the 315th Bombardment Wing (VH) became available for combat operations. This wing operated somewhat independently from the other bomber units, with its activities significantly guided by the specialized equipment of its aircraft. Authorized for deployment in the Pacific in December 1944, the 315th settled at Northwest Field, Guam, during May and June. Its commander, Brigadier General Frank A. Armstrong, Jr., was a seasoned veteran of the strategic air offensive against Germany. The B-29s of the 315th Wing differed in two key respects from those of other units. They were equipped with the AN/APQ-7 (Eagle) radar, a sophisticated radar system designed for bombing, instead of the conventional AN/APQ-13 radar. The latter had primarily served as a navigational aid. While crews had become adept at using the AN/APQ-13 for night or poor-weather bombing, it lacked the precision necessary for accurate strikes. The Eagle radar, however, offered significantly greater definition and, although it required a long bomb run averaging seventy miles, this was not considered a serious hindrance in the tactical context of Japan. To further enhance its night-bombing capabilities, the Superfortresses had been stripped of all armament except for the tail gun. This modification, along with the Eagle radar, clearly marked the 315th as a dedicated night-bombing unit. There were various proposals for the use of these specially equipped B-29s, including high-altitude bombing, area bombing, and aerial mining. However, by the time the 315th Wing was ready for combat, the 313th Bombardment Wing had already gained proficiency in aerial mining, while all wings had become adept at area bombing using the AN/APQ-13. Training for the 315th had focused heavily on night radar tactics, with less emphasis on visual bombing and daytime formation flights. It was evident that if the Eagle radar was to undergo a thorough scientific evaluation, it should be tested against a specific set of targets that were preferably large in size and located along the coastline. In the view of the 21st Bomber Command, the oil industry met these requirements perfectly. The 315th Bombardment Wing initiated its specialized campaign on June 26 with a targeted strike against the Utsube Oil Refinery in Yokkaichi, the top-priority target. By August 14, the wing had conducted 15 additional missions against a total of 10 targets, which included various petroleum refineries and synthetic plants, such as the Maruzen Oil Company in Wakayama, Mitsubishi Oil Company in Kawasaki, and Nippon Oil Company plants spread across Akita, Kansai, Kudamatsu, and Amagasaki, as well as the Imperial Fuel Industry Company in Ube and Toa Fuel Industry in Wakayama. During the campaign, the 315th Wing dispatched a total of 1,200 B-29s, 1,095 of which successfully bombed their primary targets, dropping 9,084 tons of 500-pound general-purpose bombs deemed particularly effective against the scattered installations. The increase in bomb load capacity was made possible by stripping the planes of unnecessary equipment and conducting bombing missions individually at night. As the crews gained experience, they were able to increase the average weight carried from 14,631 pounds during the first mission to 20,684 pounds by August 9. Despite concerns about safety from removing most of the aircraft's armaments, only four planes were lost and 66 sustained damage throughout the campaign. The 20th Air Force estimated that the B-29 attacks led to the destruction of approximately 6 million barrels of tank storage capacity, and the United States Strategic Bombing Survey (USSBS) reported that refining capacity had been reduced from 90,000 barrels a day in December 1941 to around 17,000 barrels. However, the strategic impact was more apparent than real, as many storage tanks were empty and refinery production had fallen to just 4% of capacity before the very heavy bomber campaign began. The lack of precise intelligence regarding the state of Japan's economy had justified the emphasis on the oil program as a form of reinsurance. Nevertheless, the blockade had effectively severed the nation's oil resources, resulting in tankers remaining idle at the docks. On July 1, Admiral Halsey's 3rd Fleet departed San Pedro Bay to initiate the first preliminary strikes in preparation for Operation Olympic. This operation involved battleships and heavy cruisers conducting surface bombardments of industrial targets in eastern Japan, while lighter forces performed anti-shipping sweeps along the coast. Additionally, a fleet of submarines advanced ahead of Admiral McCain's Task Force 38 to eliminate picket boats and establish lifeguard positions. At 18:15 on July 9, the force began its 25-knot approach toward the Home Islands, launching its first strikes against the Tokyo area at 04:00 on July 10. A total of 1,732 sorties were executed, targeting locations from Koriyama to Hamamatsu, dropping 454 tons of bombs and 1,648 rockets over Honshu with negligible opposition. American airmen reported the destruction of 109 enemy aircraft and damage to 231 during these strikes.   Following this, Halsey's fleet moved north to bombard Hokkaido and northern Honshu, which were beyond the effective range of the B-29s and had previously evaded attack. At 05:59 on July 14, Rear-Admiral John Shafroth's Bombardment Group Able, consisting primarily of three battleships and two heavy cruisers, was tasked with attacking the Kamaishi Works of the Japan Iron Company. By midday, Shafroth's forces had opened fire on Kamaishi, marking the first surface bombardment of Japan by a hostile fleet in over 80 years. Between 12:10 and 14:19, a total of 802 16-inch shells, 728 8-inch shells, and 825 5-inch shells were expended, setting the town ablaze as key industrial and residential targets were hit and resulting in the sinking of one oil tanker, two barges, and one small ship in the harbor. Simultaneously, McCain's carriers closed to within 80 nautical miles of Japan, launching 1,391 sorties against Hokkaido and northern Honshu to target railways, shipping, and airfields, again facing only light resistance. In the ensuing strikes, American planes sank over 50,000 tons of shipping and naval craft, including the destroyer Tachibana, four minesweepers, eight naval auxiliaries, and around 20 merchant vessels, with significant losses occurring at Muroran and Hakodate. In addition, 25 enemy planes were destroyed, while American losses totaled 24 aircraft and 17 airmen, about half of whom were lost in combat. Task Force 38 launched another assault on July 15, executing 966 combat sorties that dropped 355 tons of bombs and expended 2,093 rockets. This operation resulted in the sinking of 65 vessels and damaging 128 others, as well as the destruction of 48 locomotives and damage to 28. Widespread destruction was inflicted on several facilities, particularly the Aomori–Hakodate railcar ferry system, which transported 30% of the coal between Hokkaido and Honshu. The strikes devastated the ferry system, sinking eight ferries, beaching eight more, and damaging two. In total, 70 auxiliary sailing colliers were sunk, and 11 were damaged, along with 10 steel freighters lost and 7 damaged. The ferry strikes were the brainchild of Halsey's operations officer, Captain Ralph “Rollo” Wilson. “When the first action reports began to sift in,” Halsey related: He snatched them up and pored over them; the ferries were not mentioned. Later reports also ignored them. Rollo was sulking and cursing when the final reports arrived. I heard him whistle and saw him beam. “Six ferries sunk!” he said. “Pretty soon we'll have ‘em moving their stuff by oxcarts and skiffs!”  Additionally, 20 city blocks in Kushiro were razed. The most significant outcome of these operations was the virtual severance of Hokkaido from Honshu. By the end of the raids, Halsey's 3rd Fleet had achieved the sinking of 140 ships and small craft, damaging 235 others, and destroying 38 planes while damaging 46. Meanwhile, Rear-Admiral Oscar Badger's Bombardment Group Baker, composed of three battleships, two light cruisers, and eight destroyers, was assigned to bombard Muroran. Between 09:36 and 10:25, this group fired 860 16-inch shells at the Nihon Steel Company and the Wanishi Ironworks, targeting both the coal liquefaction plant and coke ovens. This bombardment inflicted severe damage on those facilities and resulted in the destruction or damage of 2,541 houses in Muroran. As Hasley recalled “These sweeps and bombardments accomplished more than destruction. they showed the enemy that we made no bones about playing in his front yard. From now on, we patrolled his channels and shelled his coast almost every night that the weather permitted.” Additionally, Rear-Admiral James Cary Jones' four light cruisers conducted a sweep along the east coast of Honshu to hunt for Japanese shipping; however, they reported no contacts during their mission. Early on July 16, Task Force 38 retired east of Honshu to begin refueling and rendezvoused with Admiral Rawlings' Task Force 37, which agreed to operate closely as an additional task group for Admiral Halsey. At 03:50 on July 17, the two task forces began launching strikes against central Honshu despite adverse weather conditions. The American forces executed 205 sorties targeting the Mito area, while British aircraft flew 87 sorties against airfields and railyards along the northwest coast of Honshu. Despite the bad weather, several small craft and locomotives were destroyed, though the operation resulted in the loss of nine aircraft and four airmen. Later that afternoon, Halsey detached Badger's augmented Bombardment Group to attack Hitachi, a significant industrial and electronics-producing city. The 53-minute bombardment commenced in fog and rain at 23:14, during which 1,207 16-inch shells, 267 14-inch shells, and 292 6-inch rounds were expended against the Tago and Mito Works of the Hitachi Manufacturing Company, as well as the Yamate Plant and copper refining facilities of Hitachi Mine, resulting in severe devastation. On July 18, McCain's two leading carriers launched a total of 592 sorties against Yokosuka, specifically targeting the heavily camouflaged battleship Nagato at the naval base. The attacks resulted in the sinking of one old cruiser, one minesweeper, one submarine, one incomplete destroyer, and three patrol vessels, in addition to damaging one subchaser, one old destroyer, and one old battleship. Although Nagato was hit multiple times and suffered heavy damage, it managed to stay afloat. Meanwhile, three carriers also targeted airfields and other opportunities in Tokyo, while Task Force 37 attacked a seaplane base at Kitaura and airfields at Nobara, Naruto, Chosi, Kanoike, Natori, and Kitakawa. The recent raids resulted in the destruction of 43 enemy planes and damage to 77 others on the ground, along with the destruction of three locomotives and the derailing of four electrified train cars by rockets. However, the American forces incurred losses of 14 aircraft and 18 aircrew, as the 3rd Fleet flyers reported encountering the fiercest anti-aircraft fire they had yet experienced. Additionally, Rear-Admiral Carl Holden's four light cruisers were detached during the night to sweep shipping off Sagami Bay and to target the radar site at Cape Nojima. On July 21, Captain Thomas Hederman's Destroyer Squadron 61, consisting of nine destroyers, was assigned to conduct another anti-shipping sweep off Sagami Bay. Pursuing four radar contacts, the destroyers engaged targets at midnight on July 22, firing guns and torpedoes from 7,000 yards. This action resulted in the sinking of the 800-ton freighter No.5 Hakutetsu Maru and damaging the 6,919-ton Enbun Maru. In response, Japanese coastal artillery, the minesweeper W-1, and subchaser Ch-42 returned fire, but Hederman's squadron successfully retired without damage. Although minor in scale, the Battle of Sagami Bay would ultimately be the last surface action of the war. Meanwhile, as part of Operation Barney, a planned submarine penetration of the Sea of Japan, nine submarines succeeded in sinking 27 Japanese merchant vessels and one submarine, totaling 54,786 tons.  On June 8, the submarine Barb commenced her twelfth patrol, tasked with terrorizing the Sea of Okhotsk using her newly installed 5-inch rocket launchers. Over the following weeks, Skipper Commander Eugene “Luckey” Fluckey executed successful rocket bombardments on Shari, Hokkaido, and targets in Shikuka, Kashiho, and Shiritoru on Karafuto (southern Sakhalin), also employing the submarine's deck guns to destroy 35 sampans in the town of Kaihyo To. Observing Karafuto trains transporting military supplies to ports, Fluckey devised a plan to intercept these trains. Engineman Third Class Billy Hatfield recalled how, as a child, he had placed nuts on railroad ties and watched as the weight of passing trains cracked them between rail and tie. Realizing this principle could be adapted, he suggested rigging an automatic detonator. Fluckey had many volunteers for the mission, including a Japanese POW, and carefully selected Hatfield and seven others, deciding against leading the shore party himself. Just after midnight on July 23, 1945, Fluckey maneuvered Barb to within 950 yards of the Karafuto coast. Led by Lieutenant William Walker, the team launched two rubber rafts at 00:30. Before they left, Fluckey instructed them, “Boys, if you get stuck, head for Siberia, 130 miles north, following the mountain ranges. Good luck.” Upon reaching the shore, the Americans located the tracks and buried a 55-pound scuttling charge and battery beneath the rails, positioning it under a water tower they planned to use as a lookout. As Motor Machinist's Mate First Class John Markuson climbed up, he unexpectedly found he was scaling a sentry tower, causing him to retreat without alerting the sleeping guard. When a train passed, the team dove for cover before resuming their work after it had gone by. Shortly after 01:30, Walker's team signaled their return to Barb, which was now just 600 yards offshore. Fifteen minutes later, while the boats were halfway back, Fluckey heard the rumble of an approaching train. He hoisted a megaphone and urged the crew to “Paddle like the devil, boys!” At 01:47, a 16-car Japanese train struck Hatfield's detonator, resulting in a massive explosion that sent debris soaring 200 feet into the air and reportedly killed 150 Japanese. Minutes later, all eight Americans were safely aboard Barb, which then slipped back into the night, having successfully executed the only amphibious invasion of Japan during World War II. Returning to the main action, Halsey aimed to eliminate the remnants of the Combined Fleet at the heavily fortified Kure Naval Base. Consequently, Task Force 38 began launching the first of 1,363 sorties against ships and airfields in Kyushu, Shikoku, and Honshu, ringing the Inland Sea at 04:40 on July 24. A total of 599 tons of bombs and 1,615 rockets were unleashed over Kure, resulting in the sinking or damaging of 22 warships, which totaled 258,000 tons. Among the affected vessels were the battleships Hyuga, Ise, and Haruna; fleet carriers Amagi and Katsuragi; the escort carrier Kaiyo; heavy cruisers Tone and Aoba; as well as light cruisers Oyodo and Kitakami. In addition, another 53 vessels amounting to 17,000 tons were sunk at various locations, including Hiroshima Bay, Niihama, Bungo Channel, and Kii Channel. At Kobe, the incomplete fleet carrier Aso was also attacked and damaged. American Hellcats and Corsairs effectively swept aside Japanese aerial opposition, shooting down 18 enemy planes while destroying 40 aircraft and damaging another 80 on the ground. Furthermore, around the Inland Sea, 16 locomotives were destroyed and five were damaged, while 20 hangars sustained damage. Three oil tanks were set ablaze at Kure and one at Tano. Additionally, four electric trains and a roundhouse were strafed at Hamamatsu, and various military installations, including barracks, warehouses, power plants, and factories around the airfields, received significant damage. Simultaneously, Rear-Admiral Rawlings' Task Force 37 conducted 257 sorties against targets in Japan and the surrounding offshore areas, sinking the escort carrier Shimane Maru in Shido Bay, along with a number of destroyers, small escorts, and coasters. Meanwhile, Jones' light cruisers swept through the Kii Channel before bombarding the Kushimoto seaplane base and airfields at Cape Shionomisaki during the night. Supporting these efforts, General LeMay dispatched 625 B-29s against seven targets in the Nagoya and Osaka areas, successfully inflicting heavy damage on all of them despite the spotty weather, marking this as the last major attack on the Japanese mainland during the war, as two weeks of cloudy weather ensued. In the early hours of July 25, McCain's aircraft carriers resumed launching strikes against airfields and shipping in the Inland Sea and the Nagoya-Osaka areas. During this operation, they executed a total of 655 sorties, expending 185 tons of bombs and 1,162 rockets, successfully sinking nine ships totaling 8,000 tons and damaging another 35 vessels. The strikes also resulted in the downing of 21 Japanese planes, with an additional 61 aircraft destroyed on the ground and 68 damaged. After refueling on July 27, Halsey's carrier forces moved to launch points located 96 nautical miles off Shikoku. At 04:43 on July 28, they resumed strikes over the Inland Sea, focusing on targets from northern Kyushu to Nagoya, as well as airfields across Honshu along the Sea of Japan. This resulted in McCain flying a total of 1,602 sorties, dropping 605 tons of bombs and expending 2,050 rockets. These attacks sank 27 ships, amounting to 43,000 tons, including the battleships Ise and Haruna, the fleet carrier Amagi, and the Combined Fleet flagship Oyodo. Additionally, 78 vessels totaling 216,000 tons were reported damaged, among them the fleet carrier Katsuragi, heavy cruiser Tone, and light cruiser Kitakami. American pilots reported the destruction of 21 Japanese aircraft in the air and claimed 115 destroyed on the ground across 30 area airfields. They also successfully destroyed 14 locomotives, four oil cars, two roundhouses, three oil tanks, three warehouses, one hangar, and a transformer station. In support of these efforts, Task Force 37 conducted 260 sorties against the eastern Inland Sea, targeting the dockyard at Harima and sinking or severely damaging four corvettes at Maizuru. Meanwhile, the 7th Air Force's 11th and 494th Bombardment Groups carried out a day-long raid on Kure, successfully sinking the heavy cruiser Aoba. By sunset that evening, the Imperial Japanese Navy had effectively ceased to exist, though the cost for the Americans was steep, with losses amounting to 101 planes and 88 men since July 24. As Halsey moved east to target the Osaka-Nagoya area, Shafroth's reinforced Bombardment Group was detached on July 29 to bombard Hamamatsu. During the night, they successfully unloaded 810 16-inch shells, 265 14-inch shells, and 1,035 8-inch shells, damaging the Imperial Government Railway locomotive works, igniting a blaze at the Japanese Musical Instrument Company, and wreaking havoc on infrastructure along the critical Tokaido main line. The following day, McCain's carriers conducted 1,224 sorties against airfields in Osaka, Kobe, Maizuru, and Nagoya, expending 397 tons of bombs and 2,532 rockets. These strikes resulted in the sinking of 20 vessels totaling 6,000 tons and damaging another 56 ships. The pilots also claimed destruction of 115 enemy aircraft on the ground, while inflicting severe damage on numerous industrial targets, including aircraft factories and naval docks in Maizuru. In Miyazu Bay, the destroyer Hatsushino struck an air-dropped naval mine, marking the final loss of 129 Japanese destroyers sunk during the war. That night, seven destroyers advanced deep into Suruga Bay, unleashing 1,100 5-inch shells on Shimizu within seven minutes, successfully destroying or damaging 118 industrial buildings. Typhoon weather would impede the operations of the 3rd Fleet for the next two weeks, as Admiral Nimitz ordered Halsey to steer clear of southern Japan, which was set to become the target of a new and deadly weapon: the atomic bomb. The U.S. Army had begun its project to develop an atomic bomb on August 16, 1942, under the auspices of the Manhattan Project. The project was directed by Major-General Leslie Groves and involved renowned scientists such as Robert Oppenheimer, Enrico Fermi, Niels Bohr, Richard Feynman, and Albert Einstein. Over time, it expanded to include a design center at Los Alamos and two production facilities at Hanford and Clinton. By August 1945, the teams at Los Alamos had successfully designed, developed, and built a gun-type atomic bomb capable of forcing five pounds of uranium-235 against another 17 pounds at high speed, thereby achieving critical mass and releasing immense heat, light, blast, and radiation. The team was also experimenting with an even more powerful device: the plutonium bomb, which utilized an implosion method whereby a sphere of plutonium was compressed by conventional explosives to reach criticality. By early August, scientists had managed to produce enough nuclear material to create only one uranium device, known as Little Boy, and one plutonium bomb, referred to as Fat Man. Each weapon had the potential to annihilate an entire city, and American leaders were prepared to use them if it could compel the Japanese Empire to surrender without necessitating an invasion of Japan. A Targeting Committee led by Groves, consisting of Manhattan Project and Air Force personnel, recommended Hiroshima, Niigata, Kokura, and Nagasaki as primary targets.  Groves' Targeting Committee employed several criteria to select sites for atomic bomb targets. The chosen targets had to possess strategic value to the Japanese and be situated between Tokyo and Nagasaki. Additionally, the target needed to feature a large urban area with a minimum diameter of three miles and must be relatively untouched by previous bombings, ironically spared for potential atomic destruction at a later stage. A crucial condition was that, to the best of their knowledge, these areas should harbor no concentrations of Allied prisoners of war. However, this requirement was challenging to ascertain accurately due to a lack of reliable information about the locations of prisoners. Initially, the committee considered 17 candidates and selected five primary targets: Hiroshima, Yokohama, Kokura, Niigata, and Kyoto. On May 28, they narrowed the list to three: Kyoto, Niigata, and Hiroshima. Hiroshima was significant as it housed Hata's 2nd General Army headquarters and featured a large shipyard, while Niigata was a major industrial city with an important port. Moreover, Kyoto held considerable cultural and religious significance for the Japanese. Secretary of War Stimson, having previously cautioned General Arnold about the humanitarian consequences of targeting cities with incendiary bombings, insisted on removing Kyoto from the list after intense discussions with Groves. On July 21, President Truman concurred with Stimson during their meetings in Potsdam, deciding that Kyoto should be spared. Subsequently, Kokura, known for its large arsenal and ordnance works, replaced Kyoto. Additionally, LeMay's staff reportedly included Nagasaki as an alternate target due to potential weather issues, as it was home to Mitsubishi's arms factories, electric production facilities, ordnance works, and extensive dockyards, making it a valuable target. Meanwhile, a high-level civilian Interim Committee, under Secretary of War Henry Stimson, ultimately advised President Truman on the use of nuclear weapons, reasoning that their deployment would be no worse than the current incendiary bombing campaigns against Japan. The committee also recommended that an atomic bomb be deployed as soon as possible, without warning, to maximize shock value and target a "war plant… surrounded by workers' houses." Following a successful operational test of the experimental plutonium bomb conducted at Trinity on July 16, President Truman authorized General Spaatz to prepare for the bomb drops before August 3. Colonel Paul Tibbets' 509th Composite Group had been specially organized in secret since September 1944 to deliver nuclear weapons, and by June, it had arrived at Tinian under the command of LeMay's 21st Bomber Command. General Twinning replaced LeMay as commander of the 21st on August 1, and he would ultimately issue the direct orders for Tibbets to drop the atomic bomb. The atomic bomb mission had a convoluted command structure. The Joint Chiefs of Staff were largely left out of the chain of command. LeMay was Tibbet's nominal commander; however, Groves still had extensive control over the operation through his deputy Brigadier General Thomas Farrell on Tinian. The 21st Bomber Command would determine when the atomic bomb mission was launched, based on suitable weather conditions. Even at this stage, General of the Air Force Henry "Hap" Arnold and LeMay were still skeptical about the Manhattan Project; they thought B-29 incendiary and high-explosive bombing operations would suffice to end the war soon. LeMay even questioned the 509th CG pilots' ability to conduct the mission; he wanted seasoned Pacific B-29 veteran crews to drop the nuclear cargo. While the Imperial Japanese Army (IJA) and Imperial Japanese Navy (IJN) prepared for an impending invasion, the U.S. Army Air Forces (USAAF) continued its bombing campaign against Japan. The crews of the 509th Composite Group needed to acclimate to the navigational challenges, varied weather conditions, extensive distances, and the geography of the region, all while becoming accustomed to combat situations. Training commenced at Tinian on June 30, with conventional operational missions over Japan beginning on July 20. To prepare for their atomic missions, the crews trained with "pumpkins," which were specially constructed bombs designed to mimic the appearance and weight of nuclear weapons. This allowed them to practice handling and releasing the bombs. They also rehearsed navigational procedures, visual bomb release techniques, and dropping the weapon at an altitude of approximately 30,000 feet. Following the drop, the crew conducted high-speed, radical turns to evade the nuclear effects after detonation. During their first mission, a B-29 from the 509th sought an alternative target in Tokyo. The crew aimed to drop their 10,000-pound "pumpkin" on the Imperial Palace, but unfortunately, they missed their target. Had they succeeded in killing the emperor, it could have significantly impacted Japan's decision-making process, potentially fortifying the Japanese people's resolve to continue the war. Military leaders might have seized control in the aftermath, pushing their forces to keep fighting. Throughout their training, the units of the 21st Bomber Command intentionally avoided targeting Hiroshima, Niigata, Kokura, and Nagasaki during these practice runs. In total, Tibbets directed his crews on numerous combat missions that targeted 28 cities and involved the dropping of 49 "pumpkins." Remarkably, the 509th lost no aircraft during these operations. While Tibbets focused on perfecting the delivery method, the weapons Little Boy and Fat Man were being transported to Tinian. Some weapon assemblies were delivered by C-54 and B-29 aircraft from Kirtland Field near Albuquerque, while the cruiser Indianapolis delivered the fissionable material for Little Boy from San Francisco on July 26. Four days later, the submarine I-58 unexpectedly attacked the Indianapolis with six torpedoes while the cruiser was en route to Guam, successfully sinking it. Of the crew, 850 Americans survived the sinking, and another 316 were belatedly rescued by August 8. By July 31, most of the assembly of Little Boy had been completed. However, a detonation expert would need to emplace the cordite charges to fire the uranium "bullet" through the gun device to the uranium core after take-off, minimizing the risk of an inadvertent nuclear explosion in the event of a B-29 crash. Additionally, the crew carrying the atomic bomb had to exercise caution when descending once Little Boy was armed because the primary radar or a backup barometric fuse could potentially trigger an explosion if the aircraft descended too rapidly with the fuses in place. On August 2, B-29 crews arrived at Tinian with the assemblies for Fat Man. On that same day, General Twinning and President Truman approved the plan to bomb Hiroshima. Two days later, Colonel Tibbets briefed the crews about the mission, confirming that he would pilot the aircraft carrying the atomic bomb. Tibbets' B-29 No. 82, later named Enola Gay, was supported by three weather reconnaissance aircraft that reported conditions at Hiroshima, Kokura, and Nagasaki, as well as two additional B-29s assigned to conduct scientific and photographic missions. At 02:45 on August 6, Enola Gay took off from Tinian, with diversionary attacks by 604 B-29s throughout Japan also scheduled for that day, as coordinated by Twinning. After passing through Iwo Jima at approximately 05:55, Captain William Parsons and Second-Lieutenant Morris Jeppson armed the bomb at 07:30. Throughout the journey, the B-29s ascended slowly, reaching an altitude of over 30,000 feet as they crossed Shikoku and Honshu, finally reaching Hiroshima at 31,060 feet. At 09:12, Tibbets executed his final approach from the 'initial point', flying east-west over the city towards the intersection of the Ota and Motoyasu Rivers. Approximately at 09:15, Little Boy was released, and Enola Gay immediately began its turn away to escape the impending explosion. However, the bomb mistakenly descended towards the Shima Surgical Hospital rather than the intended target, the Aioi Bridge. At 09:16, Little Boy detonated at an altitude of 1,890 feet, just as Tibbets was about six miles away from the blast point. As a result of the atomic blast, the immediate area around the epicenter was heated to an astonishing 1 million degrees Celsius, instantly incinerating or vaporizing all people, animals, buildings, and other items within that zone. Hiroshima police officials estimated that immediate casualties amounted to 71,379 individuals who were either killed or reported missing. In the surrounding areas, the blast effects crushed unreinforced structures before igniting them, resulting in an additional 68,023 wounded, with 19,691 of those injuries classified as serious. Subsequent assessments, potentially incorporating the impacts of radiation sickness or more precise accounting, recorded 30,524 individuals as seriously wounded and 48,606 as slightly wounded. Just two minutes after detonation, a growing mushroom cloud of highly radioactive dust and debris soared to a height of 20,000 feet. Within eight minutes, Tibbets' crew could observe the mushroom cloud from 390 miles away. Ultimately, the dust cloud peaked at approximately 60,000 feet in altitude. Soon after, a thick, black, radioactive rain fell upon the areas beneath the cloud. The center of the city was utterly devastated; over four square miles of the urban center, which encompassed seven square miles in total, were completely flattened, resulting in about 60% of the city's area being destroyed. An additional 0.6 square miles suffered damage, while more than 75% of the city's 90,000 buildings were obliterated. The ensuing fires compounded the devastation, contributing to countless deaths and injuries. Tragically, some American prisoners of war were present in Hiroshima and lost their lives in the explosion. Meanwhile, Enola Gay safely returned to Tinian at 14:58, where Tibbets was awarded the Distinguished Service Cross, while the rest of the crew received Distinguished Flying Crosses for their participation in the mission. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Japan was broken. To be perfectly honest she had been broken long ago. Her leadership had been spending months trying to figure out the best possible way to surrender, while the civilians and troops were suffering horribly. Aerial mining strangled her of food, high explosive and incendiary bombs, killed untold scores of people, and then the Atomic weapons were let loose upon her. It was over.

Tuesday, 29 July 2025   Then He said to them, “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Matthew 12:11   “And He said to them, ‘What man, he will be from you, who he will have one sheep, and if this, it should fall into a pit on the Sabbaths, not he will seize it and he will raise it?'” (CG).   In the previous verse, Matthew noted a man with a withered hand in the synagogue and that the Pharisees asked Jesus if it was lawful to heal on the Sabbath. He now records, “And He said to them, ‘What man, he will be from you, who he will have one sheep.'”   In the original, the word sheep is singular, followed by the definitive word “one.” The meaning is clear. The man possesses a single sheep, not a few or many. As such, it is more precious to him than if he had a whole flock where one could be overlooked. In such a case, it may be that this sheep was specifically kept for the Passover.   Because of the nature of the situation, the sheep would be carefully tended to. However, things happen, even to well-tended sheep. Therefore, Jesus continues, saying, “and if this, it should fall into a pit.”   The word empiptó, to fall in, is introduced. Thus, it signifies being entrapped or overwhelmed with. The idea is that the sheep has fallen into a bothunos, a hole. It is another new word, signifying a hole in the ground.   The word is connected to the verb bathunó, to be deep, and the adjective bathus, deep. As such, this isn't just a shallow hole, but a pit or cistern. It is a hole that has overwhelmed the sheep so that it cannot get out of it. With that understood, Jesus adds to the dilemma, saying it was “on the Sabbaths.”   The subject of the conversation is that of healing on the Sabbaths. There is a man right there among the Pharisees and Jesus who has a withered hand. Jesus is making a direct connection between the two.   It is true that the man has only one sheep, but the value of a sheep cannot be compared to a usable hand. And more, without a usable hand, the man probably could not lift the sheep out of the pit. Thus, there is a double dilemma, at least for him.   However, for anyone else, there is still the question concerning the sheep. What will the man do? Jesus says, “not he will seize it and he will raise it?”   The answer begs a positive response. Regardless of what is later recorded in the Talmud, and which very well may have been because of Jesus' words here concerning this matter, His very wording indicates that the answer would be positive. Yes, they would seize it and raise it.   As this is true, Jesus will make a point concerning the man that will fully answer their question.   Life application: The comparison of Jesus' words to Himself should not be overlooked. Jesus is called the Amnos tou Theou, the Lamb of God, in John 1:29. The word signifies a young sheep. Jesus was tried and crucified on a Friday, dying in the afternoon. The Bible specifically speaks of Him being interred quickly, before the Sabbath (such as in John 19:31).   Thus, He was essentially in a pit on the Sabbath. The common thinking at the time of Jesus was that someone with a sheep in a pit on the Sabbath would take hold of it and retrieve it, particularly if it was his one sheep. How much more if he needed it for the annual Passover!   This man, however, had a hand that would have precluded him from helping his sheep. Jesus, therefore, stands as a Substitute for man who cannot retrieve the sacrificial lamb. God the Father did not raise Jesus on the Sabbath. Instead, it says in Mark 16:9, “Now when He rose early on the first day of the week.”   All four gospels indicate this. The healing of the human condition, being lost in sin, was being dealt with by God through Jesus' interment over the Sabbath, He being our Passover Lamb. The irony of Jesus' words in Matthew concerning the raising of a lamb and its being connected to the healing of a man would be handled by God in the most magnificent way.   “For when we were still without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” Romans 5:6-11   Lord God, You gave Your only begotten Son for us. When we could not save ourselves, You sent Him to save us, not sparing Him who is of the greatest value of all. Thank You for Your goodness to us in the giving of Your Son, our Lord and Savior, Jesus Christ. Amen.

Notes aux auditrices et auditeurs : cet épisode a été diffusé pour la première fois le 13 mars 2025.En France, 125.000 femmes sont excisées. C'est l'équivalent de la population d'une ville comme Annecy ou Perpignan. Heureusement des chirurgies réparatrices sont possibles pour soigner ces mutilations sexuelles féminines, aujourd'hui considérées comme des atteintes aux droits fondamentaux et notamment à l'intégrité physique et psychologique des victimes. A l'hôpital André Grégoire de Montreuil, près de Paris, une unité spécialisée dans la prise en charge des femmes victimes a été créée en 2017 par la gynécologue-obstétricienne Dr Sarah Abramowicz. Dans ce service, une équipe pluridisciplinaire soigne non seulement le corps mais aussi l'âme des patientes, en espérant qu'elles pourront à terme se reconstruire pleinement en tant que femmes. Sur le terrain : Lisa Defossez, Agnès Coudurier et Emma Vallée-Guillard journalistes à l'AFP à Paris. Réalisation : Emmanuelle BaillonSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous envoyer une note vocale par Whatsapp au + 33 6 79 77 38 45. Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme ! Ce podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Munaf Manji and Griffin Warner break down MLB betting for Tuesday. Opening context (0:10–1:40) – Munaf sets the stage for the week's MLB action, mentioning the trade deadline and the previous episode's 2–0 best bets. Griffin notes wearing a Rangers shirt “brought them luck” as they surged post-All-Star break. Emmanuel Clase's suspension (1:56–4:00) – Munaf explains the betting investigation: 11 of 22 first pitches “non-competitive.” Griffin criticizes the Guardians' collapse, with bullpen struggles (Hunter Gaddis, Cade Smith), concluding they're “pretty much finished.” Diamondbacks vs Tigers (6:40–11:41) – Munaf & Griffin break down Casey Mize (10 ER in 7 IP, minus 132 favorite) vs Brandon Pfaadt (road ERA 5.94). Both skeptical of backing either team but lean toward Tigers if Mize rebounds. Guardians vs Rockies (11:42–15:20) – Logan Allen's poor history vs Rockies (37.80 ERA), Guardians' instability post-Clase news. Griffin leans toward Rockies run line. Yankees vs Rays (15:20–20:19) – No Aaron Judge weakens NY; Max Fried's two dominant starts vs Rays (14.2 IP, 0 ER). Both favor the under 8.5 runs or first five innings under 4.5. Dodgers vs Reds (20:20–24:26) – Tyler Glasnow (13 IP, 2 ER, 18 K in last two) vs Nicolò Lodolo (coming off CG shutout). Munaf favors the under 9; Griffin hesitant to back the Dodgers at -149. Cubs vs Brewers (24:27–29:23) – Quinn Priester (9–2, 3.28 ERA) as Brewers' ace vs Colin Rea. Griffin excited about the Brewers' home underdog value; Munaf notes their 10 straight wins with Priester starting. Phillies vs White Sox (29:24–31:55) – Jesus Luzardo vs Jonathan Cannon. Munaf expects Phillies to dominate; Griffin cautious but notes White Sox's poor bullpen. Braves vs Royals (31:55–38:01) – Eric Fedde's 2–10 road record vs newly extended Seth Lugo. Both puzzled by Royals' strategy but back Lugo and KC. Marlins vs Cardinals (38:03–45:13) – Sandy Alcantara's road woes vs Sonny Gray (12–1 at home). Griffin sees Marlins' value; Munaf expects Cards' offense to produce. Nationals vs Astros (45:13–52:25) – Jason Alexander vs Michael Soroka. Astros in a slump (five-game losing streak), lacking offensive power without Tucker & Alvarez. Munaf leans Nationals first five innings. Rangers vs Angels (52:25–55:52) – Patrick Corbin (1 ER over last 2 starts) vs Yusei Kikuchi (struggling in July). Griffin and Munaf lean Rangers +107 and team total overs. Pirates vs Giants (55:54–59:51) – Bailey Falter vs Justin Verlander. Griffin plans to fade Verlander; Munaf suggests Pirates' first five inning money line or team totals. Mariners vs A's (1:00:02–1:03:41) – Logan Evans vs Luis Severino. A's 2–10 in Severino home starts (6.68 ERA). Both prefer full game over 10.5. Best bets (1:04:35–1:08:06) – Griffin: Royals -119 vs Braves; Munaf: Brewers -110 vs Cubs. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sur le Fil continue son tour de France des bonnes idées suggérées par nos auditeurs….direction le Lot-et-Garonne, dans le sud-ouest à la découverte d'une association qui lutte contre les déserts médicaux : Médecins Solidaires. C'est un sujet qui préoccupe tout le monde : en 2024, 87% du territoire était classé en désert médical, selon le ministère de la Santé. Un désert médical existe quand le temps d'attente pour voir un médecin est trop long, ou l'éloignement géographique des soins trop important ou encore quand trouver un médecin traitant est impossible.En 2024, 11% des Français n'en ont pas trouvé.Pour répondre à ce problème, l'association Médecins Solidaires implante depuis trois ans des cabinets médicaux dans des zones où l'accès aux soins est particulièrement difficile. Le fonctionnement de ces cabinets repose sur la notion de temps partagé : tous les lundi, un médecin vient prendre le relai du précédent….et cela 50 semaines par an.Une expérience est menée depuis le mois de février dans le village du Mas-d'Agenais Je me suis rendue sur place, à environ une heure de route de Bordeaux, entre vergers et Garonne, à la rencontre de patients soulagés et contents de voir un médecin.Réalisation : Emmanuelle BaillonMusique : Michael LiotSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous laisser une note vocale par Whatsapp au + 33 6 79 77 38 45. Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Clause de opt outSous réserve des dispositions de l'article L.122-5-3.II. du Code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Sunday, 27 July 2025   Now when He had departed from there, He went into their synagogue. Matthew 12:9   “And having departed thence, He went into their synagogue” (CG).   In the previous verse, Jesus told the Pharisees that the Son of Man is Lord even of the Sabbath. Next, it says, “And having departed thence.”   There is no indication of time here. Jesus is in the fields with His disciples, and some Pharisees accosted Him over the supposed profaning of the Sabbath by the disciples. Jesus corrected their thinking, and now it says, using an aorist participle, that He departed thence, meaning from the grainfield. Without regard to time, it next says, “He went into their synagogue.”   The immediate assumption might be that He went into the synagogue of the Pharisees right after leaving the field. That is how both Matthew and Mark seem to present it. Mark says, “And again He entered into the synagogue...” Mark 3:1.   However, Mark doesn't say He was in the synagogue earlier. So “again” could mean at any point without regard to time. Likewise, Matthew merely makes the point that He departed that area and, at some point, He entered their synagogue.   The reason for the analysis is that Luke says after the account in the grainfield, “Now it happened on another Sabbath...” when dealing with the same account to be addressed now.   Liberal scholars have a field day over this as if it is a contradiction. But neither Matthew nor Mark says it was the same day. That has to be assumed by the reader. For all we know, the Pharisees were from the next town north or from Jerusalem.   They watched Jesus, noted the disciples supposedly profaning the Sabbath, had their back and forth with Jesus, and left. Jesus then left. On another Sabbath, Jesus, wanting to continue to highlight their incorrect thinking, decided to go to their synagogue, knowing He would have an opportunity to interact with them.   Just because someone claims there is a contradiction in the narrative, it doesn't mean there is.   Life application: The gospels are written at times in a topical fashion. At other times, there are chronological indicators that tell what happened in a particular sequence. This is common to innumerable accounts that have been recorded in human history.   And yet, quite often, people who claim to be Christian will spend an inordinate amount of time trying to prove the Bible is inaccurate or contradictory. If they would spend as much time trying to think through why things are the way they are instead of picking apart what is recorded, they would look a lot less foolish on the day they stand before the Lord.   It's a lesson for all of us. Not understanding something doesn't mean it is wrong. A bit more humility and a lot less arrogance is always a good thing as we live our lives before God. Let each of us endeavor to exalt the word, speak of its power and ability to convert the soul, and share its good news with others.   “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.” Hebrews 4:12   Lord God, what a precious word You have given us. Give us wisdom in understanding its contents, and give us the desire and ability to share what it says with others. Help us to exalt Your word because it is from You. May we never treat it with anything but the highest esteem. Thank You for Your word, which reveals Your heart to us. Amen.

取るに足りないものごとを拾い上げて面白がるPodcast、中トロラジオです！夢遊東京のちよださん＆たくとさんと、はるばるモルックをしに奥多摩へ。せっかくなので帰りの道中でコラボ回をとりました。後半は、夢遊東京に続く！はなしたこと・奥多摩までモルックしにきたよ〜・暑すぎ！！道混みすぎ！！・絶望的な行き道・なんだかんだ楽しかったモルック・おれたち強くね？大会出ようぜ！・チーム名どうする！？・ガチ強者ムーブを考えよう！・四人の最近のスポーツ事情・最近やっと体の動かし方わかってきたトロニー・スポーツ万能家系の千代田・スポッチャいこ〜ぜ！・てか「朝までそれ正解」しようぜ！・「と」で始まるテンション上がること・「ぬ」で始まるちょっとイヤなこと・夢遊東京に続く！モルックのチーム名を考えたり、みんなのスポーツ事情を話したり、唐突に「朝までそれ正解」を始めたりしています。(編集：中西) おたより、感想ツイートなどなどお待ちしています！ おたよりはこちらから↓ https://forms.gle/2dR4MwLpdDDoJgLd6 中トロラジオのdiscordサーバーはこちら↓ https://discord.gg/8bHBj5wd2F 【登場人物】◎中西→名古屋、男子校、演劇サークル出身。 ◎トロニー→内モンゴル、富山、音楽系（根暗）サークル出身。 ふたりとも建築学科から非建築業界に就職した男性、30歳です。 ◎最高のオープニング ゆnovation『pop out!』 (yunovation.net) 各種配信サービスでいつでも聞けます！ https://linkco.re/SSFZfhxF ◎珠玉のアートワーク プランニング : 古林萌実(@__moem3in) デザイン：佐藤祐太郎(@yutarooo811) CG：嶋江大悟

Saturday, 26 July 2025   For the Son of Man is Lord even of the Sabbath.” Matthew 12:8   “For Lord, He is – even of the Sabbath – the Son of Man” (CG).   In the previous verse, Jesus cited Hosea 6:6 to support His stand against the Pharisees. That verse said, “For mercy I inclined, and not sacrifice” (CG). With that in mind, He next says, “For Lord, He is.”   The reference is not yet stated, but the intent of the words is that the One spoken of is in a position of authority. As such, what He determines concerning the scope of His lordship is acceptable because it is at His disposal. In this case, the lordship extends to “even of the Sabbath.”   Some source texts omit the word kai, even. But based on His words of a previous verse, it seems the word is appropriate. This is because Jesus is referring to Himself. That is seen in the final words of the verse where He identifies the referent, saying, “the Son of Man.”   Some interpret this to mean man in general. Ezekiel was called the son of man numerous times in his book. If this were the case, it would make the Sabbath, one of the Ten Commandments, subservient to all men for any reason. If this were so, and because it is a part of the Decalogue, that authority would, by default, extend to all of the Ten Commandments.   Rather, Jesus repeatedly uses the term Son of Man when referring to Himself. It would be an outlier for Him to use it in a different manner here. Instead, He is referring to Himself and stating an a fortiori argument.   The showbread was reserved for the priests, but David's needs stood above the reserved use for the bread, demonstrating that the needs of the man prevailed. Likewise, the Sabbath was proclaimed as seemingly inviolable for the people, and yet some of the people profaned it and were not held guilty. Thus, the needs of the temple were greater than the prescription for the Sabbath.   But Jesus said in verse 12:6, “And I say to you that the temple – greater, it is here.” Therefore, if the needs of the temple were greater than the prescription set forth in the Sabbath, and Jesus' body was greater than the temple, then His needs, by default, were greater than the Sabbath, because He is Lord even of the Sabbath.   It is once again a claim to deity. The temple was set forth to serve the Lord. The priests were there to minister to the Lord. If Jesus is the Lord even of the Sabbath because He is greater than the temple, He must be God incarnate.   This is especially certain because of His citation of Hosea 6:6, “For mercy I inclined, and not sacrifice.” The words refer to interaction with the Lord, not with others. The word mercy refers to a state of “loyalty to God's covenant” (HELPS Word Studies).   Jesus placed Himself in the position of receiving this loyalty to the covenant. His Father was working (John 5:17) to maintain the covenant. Jesus, the Son of Man, is the instrument through whom this was being worked out. Israel should have seen this and responded with the covenant loyalty toward Him that He deserved. This extended to the fact that He is Lord, even of the Sabbath.   Jesus' claim to deity is on full display as He continues His ministry to Israel, fulfilling the covenant set forth by God and accepted by the people at the foot of Mount Sinai.   Life application: The Sabbath was a set standard of the Law of Moses. It was mandated for the people of Israel to observe as part of the covenant law. This covenant was cut with Israel alone. No other group of people was ever required to observe a Sabbath.   In Jesus' fulfillment of the law, the prescription no longer applies because the law is fulfilled and annulled. Hebrews 4:3 says to the people, “For we who have believed do enter that rest.” The state of rest that the Sabbath only anticipated is realized through belief in Christ.   To mandate a Sabbath day as a supposed requirement for salvation or continued salvation is thus heretical. Such a teaching anathematizes the Seventh Day Adventists, the Hebrew Roots adherents, and other sects and cults who hold to this view.   They have set aside grace. They are attempting to earn what God has already granted through the giving of His Son. Paul clearly defines this heretical thinking in Romans and Colossians –   “One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it.” Romans 14:5, 6   “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, 17 which are a shadow of things to come, but the substance is of Christ.” Colossians 2:16, 17   If you want to observe a particular day to the Lord, that is up to you. If you are doing it because someone has told you your salvation is dependent on your observance of it, you have fallen from grace because you are trusting in your own merits for salvation. Think! Be wise and don't be pulled into the trap of legalism and supposed self-merit for salvation.   Lord God, thank You for the grace of our Lord Jesus Christ. You have done it all through Him. We are the recipients of His wonderful workings. May we never set aside this blessing of grace. Rather, may we rest in it and be joyful for it all our days. Amen.

To put a bow on the casket of Keith's birthday month selections, we end on a classic of scifi fantasy meets ambitious CG for its day; The Last Starfighter.Plus we rank our faves for July.He Faked Being Native American, Then Won an Award | Anomaly Documentaries*gazafunds.comhttps://linktr.ee/thesameerprojecthttps://www.gofundme.com/f/support-gaza-resiliencehttps://chuffed.org/project/hope-giving-circle+++++Intro: Paul Gross performing Due SouthOutro: John Preston performing Gary, Indiana

#294nd for 24th of July, 2025 or 3311! (33-Oh-Leven, not Oh-Eleven, OH-Leven)http://loosescrewsed.comJoin us on discord! And check out the merch store! PROMO CODEShttps://discord.gg/3Vfap47ReaSupport us on Patreon: https://www.patreon.com/LooseScrewsEDSquad Update: It's been one week since anyone said on this weekly podcast that the BGS is broken. The 4 Horsemen ride through Screwspace - War, Famine, Plague and Lockdowns. War in BD+49 3937 for control - we're up 2-1 as of recordingWar in 5 Andromeda - 0-0 for 2nd and Kovalevski Orbital - a juicy prizeOutbreak in Kaupatak, Famine and Civil Unrest in Medzisti, and a Lockdown in Miola!Operation Keg Stand in FZ Andromedae has entered an undermining phase as Antal and we're looking to push it into a boom state. The Tartan Spartans have waged war on our ally the Order of the Sepulchre in the western Piscium sector, we sent an expeditionary force in supportWe're in 260 star systems, 71 controlled, 198 stations, 329 settlements, 95 installations, and a megashipPowerPlay Update: - Cycle 39Baromir has been planting cabbages and has neglected his duties this weekKruger 5's Power Rankings - https://k5elite.com/ Niceygy's Power Points - https://elite.niceygy.net/powerpointsFind out more in the LSN-powerplay-hub forum channel.Galnet Update: https://community.elitedangerous.com/The Panther Clipper Launched 7/22/11. **Nice Rack** - New hauling CG to restock Trailblazer Megaships - Deliver Titanium, Aluminum (not Alumin-i-um ya limey fecks), CMM Composite and Steel to Starlace station in Minerva at 10x galactic average price. For participation you get a red metallic Brewer sticker, credits and engineered class 5 and class 6 cargo racks that are bigger on the inside. If you're in the top 75% you will get an additional set of size 5 and 6 cargo racks. Class 5 will hold 43 instead of 32 Tonnes and Class 6s will hold 86 instead of 64. Dev News: 7/22/25 - A release video droppedUpdate notes - Panther Clipper Holoscreen ads, topside hardpoint adjustments since Partner Early Access Program, ship does not rise when deploying SRVs; Corsair Thrust Vectoring fixed; a number of Trailblazer fixes, Power CZs still not fixed.Pulse Paintjobs on saleI think there's a FU next Wednesday, the 30th. Discussion:The Frog Elephant in the Room - The Panther Clipper!Tracks's Ship Museum - The SCO drive, non-Euclidian cargo racks, ship power creep, even the Regulation Cobra Mk. III being replaced with a regulation Mk. V for Buckyball. Are old ships obsolete, or do they still have a place in the game? Community Corner:Alec Turner posted a new trailer for the Drakhyr Rally - an SRV rally race. August 10th 33-Oh-leven. Sign up here: https://forms.gle/8SB48QH3aqPeaKJR7 The Final leaderboards for the 10K the Buckyball Way - Shaye Blackwood won the Regulation Cobra Mk. V category and Darplata94 won the unlimited category in his Mandalay, ‘Like a Bat.'Burr Pit is planning another ‘Pie In' - Pie Hard: With a Vengance -It is on Saturday - 7/26 at 1800 UTC - basically it's a ‘hauling CG' for their Bakery colony in HIP 106080. Materials will be announced at 1745 UTCupvote this and add your voice. It's like 39 weeks in. That's at least 35 weeks late on the fix. The issue has expired and been reposted more than once. Make them pay attention. https://issues.frontierstore.net/issue-detail/70594Wrap Up: http://loosescrewsed.comJoin us on discord! And check out the merch store! PROMO CODEShttps://discord.gg/3Vfap47ReaSupport us on Patreon: https://www.patreon.com/LooseScrewsED

Friday, 25 July 2025   But if you had known what this means, ‘I desire mercy and not sacrifice,' you would not have condemned the guiltless. Matthew 12:7   “And if you had known what it is, ‘I desire mercy and not sacrifice,' not you condemned the guiltless” (CG).   In the previous verse, Jesus noted that a greater than the temple was there. Based on that, He next says to the Pharisees, “And if you had known what it is.”   The Pharisees had spoken a word of implied condemnation toward Jesus because His disciples were eating. They brought in the precept of Sabbath observance to support their view. Jesus returned words from the same law, showing that there was a valid precedent both for the allowance for food, even if it was otherwise inappropriate to procure, and the allowance for some to profane the Sabbath and not be held guiltless.   Having stated these things, He prepares to now demonstrate that not only had they missed these points in their interpretation of the situation, but that they had overlooked the basis for such allowances in relation to what His disciples were doing. He does this with the words, “I desire mercy and not sacrifice.”   Here, He cites Hosea 6:6, “For mercy I inclined, and not sacrifice” (CG). In using the word khaphets, to incline, it is as if the Lord leans in favor of something, as if He is inclining in that direction. As such, it signifies He desires that in favor of something else.   Therefore, the Lord looks more favorably upon mercy than mere rote sacrifice. Even if the law demanded a sacrifice to be made, the action spoke nothing concerning the state of the heart. A person could go to the temple, perform the mandatory sacrifice, and walk away completely uncaring about the sin which the sacrifice was intended to cover. It is exactly this attitude that brought the Lord to say to the people –   “Hear the word of the Lord, You rulers of Sodom; Give ear to the law of our God, You people of Gomorrah: 11 ‘To what purpose is the multitude of your sacrifices to Me?' Says the Lord. ‘I have had enough of burnt offerings of rams And the fat of fed cattle. I do not delight in the blood of bulls, Or of lambs or goats. 12 “When you come to appear before Me, Who has required this from your hand, To trample My courts? 13 Bring no more futile sacrifices; Incense is an abomination to Me. The New Moons, the Sabbaths, and the calling of assemblies— I cannot endure iniquity and the sacred meeting. 14 Your New Moons and your appointed feasts My soul hates; They are a trouble to Me, I am weary of bearing them. 15 When you spread out your hands, I will hide My eyes from you; Even though you make many prayers, I will not hear. Your hands are full of blood.”'” Isaiah 1:10-15   The people came to the Lord, doing the things required by the law, but they had no heart for the Lord or for doing what was morally right. It is this same attitude that these Pharisees were presenting toward Jesus and His disciples. Jesus, however, says that if they understood the words of the Lord through Hosea, then “not you condemned the guiltless.”   In verse 12:5, the word anaitios, guiltless, was introduced. This is now the second and last use of it in Scripture. It signifies one who is not causing guilt. The reason for this is that even if the law set forth a particular command, it had to be considered in the greater scope of the intent of the law.   In Isaiah, the people of Israel performed the things of the law in their sacrifices, offerings, and observances, but they failed to have a heart for what those things signified. Therefore, they were not at all in compliance with the law. Jesus and His disciples had needs. They met those needs in accordance with the implied allowances of the law. The Pharisees had not done so.   Life application: The problem with people who still demand law observance is the exact problem that Jesus addresses in this verse. They are sticklers about external conduct while not caring about the Lord who came and fulfilled the law for them. This is obviously so because they continue to demand that people do things that are no longer required.   In Israel, the people demanded that external observances be conducted, but they never took the time to consider why those things were to be conducted in the first place. With each passing funeral, they never stopped to consider the words of the law that say –   “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5   They might stand around the grave and say, “We will miss Schlimy. He was truly a righteous man.” But this would be untrue. If Schlimy were truly righteous before the law, he would not be plopped into the grave. He would still be alive. The people never considered why Schlimy was dead.   They saw him making sacrifices and doing all the supposedly pious things that the law demanded. And yet, here they were at his graveside complimenting him for his righteously lived life, which was insufficient to keep him from dying.   When Jesus came, He did fulfill the things of the law. He was crucified for the sins of others, and He rose again in a demonstration that He was, in fact, righteous before the law. And yet, the people of Israel collectively rejected this and continued down the same path they had followed since their first national transgression at the foot of Mount Sinai.   Every person, Jew or Gentile, who demands that precepts of the law be fulfilled by us today is following in that same unrighteous path. They are placing shadow over substance while rejecting the work of Jesus, which culminated in the resurrection, the very proof that He is righteous because He is God.   Pay heed. Don't be like Schlimy and others who trust in deeds of the law to make God happy. Instead, trust in the merits of Jesus Christ. Only what He has done can deliver you safely into the wonderful promise of total restoration with God. Through Jesus, we have peace with Him once again.   Lord God, thank You for Jesus Christ our Lord, through whom we have total restoration with You. Great are You, O God. Amen.

Pour cette cinquième étape de notre Tour de France des bonnes idées, nous nous rendons en Saône-et-Loire, dans l'est de la France.Nous allons vous parler d'habitat participatif. Encore ultra minoritaire, ce type de logement séduit de plus en plus de citoyens.Selon la sociologue Camille Devaux, l'habitat participatif, c'est d'abord l'idée de se réapproprier son habitat, de lui donner un sens. Et cela passe par la volonté de partager des choses avec ses voisines et ses voisins. L'idée est bien de pouvoir faire partie d'un collectif sans être en « communauté ».Une belle idée qui n'est pas forcément facile à mettre en place…Pour cet épisode, direction Chardonnay, près de Mâcon et Lyon. Sur le Fil vous propose de déambuler dans les salles du château de Montlaville, son parc et ses dépendances pour rencontrer ses co-habitants.Réalisation : Maxime MametMusique : Michael LiotSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous laisser une note vocale par Whatsapp au + 33 6 79 77 38 45. Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Clause de opt out Sous réserve des dispositions de l'article L.122-5-3.II. du Code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Thursday, 24 July 2025   Yet I say to you that in this place there is One greater than the temple. Matthew 12:6   “And I say to you that the temple – greater, it is here” (CG).   In the previous verse, Jesus provided the Pharisees with an example from the law concerning the priests profaning the Sabbath. Despite this, they were considered blameless. Now, based on His two examples of David and the priests, He says, “And I say to you that the temple – greater, it is here.   The adjective is neuter. Because of this, it is debated if Christ is speaking of His body as being greater than the temple in Jerusalem or the labors of His disciples as being more important than the labors of the priests at the temple. He referred to His body as a temple in John 2 –   “So the Jews answered and said to Him, ‘What sign do You show to us, since You do these things?' 19 Jesus answered and said to them, ‘Destroy this temple, and in three days I will raise it up.' 20 Then the Jews said, ‘It has taken forty-six years to build this temple, and will You raise it up in three days?' 21 But He was speaking of the temple of His body. 22 Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.” John 2:18-22   The same neuter adjective is used in verses 41 & 42 in comparison to Jonah (based on his proclamation) and Solomon (based on his wisdom).   As for the truth Jesus conveys, in His first example to the Pharisees, David's needs were greater than the rules for the temple. In the second example, the requirement to serve the Lord on the Sabbath was greater than the mandate to observe the Sabbath.   Jesus, claiming that His body is greater than the temple, thus allows the disciples to serve Him on the Sabbath. Further, in serving Him, their needs, like the priests at the temple, also need to be met.   Therefore, if His claim is true, then there has been no infraction. The precedent for the lesser has already been set in Scripture itself. Therefore, the allowance for the greater must be granted.   Life application: In the case of the temple, the superiority of Jesus' body then determines the superiority of the disciples' rights. In the case of Jonah, the superiority of who Jesus is determines that His proclamation is greater. In the case of Solomon, the superiority of Jesus' person determines that His wisdom is greater.   The greatness of Jesus means that what He does and says is greater than each of those things done or said by those He is contrasted with. The temple is the place for serving the Lord. Jonah's proclamation is a transmission of the word of the Lord. Solomon's wisdom was bestowed by the Lord (1 Kings 3:12).   Claiming to be greater than these things is thus an implicit claim to being the Lord. This is an undeniable point. There is no intermediate point between the Lord and any of these things. Therefore, it must be that Jesus is proclaiming He is the Lord from whom those things issue.   There are sects and cults that deny that Jesus is God. A proper evaluation of what Jesus claims and what is stated about Him, however, demonstrates that this view is not in accord with Scripture. In fact, Jesus' words concerning Himself would be the epitome of blasphemy if He were not the Lord.   Even if we don't fully grasp the deity of Jesus, we should accept that it is what the Bible proclaims. Be on the lookout for those who deny it. Jesus' dual nature is the key point upon which Scripture rests. God Himself united with human flesh. If this is not the case, there is no hope for humanity. Trust this fundamental point, believing that it is so.   O God, help us in our times of weakness or misunderstanding concerning the doctrines set forth in Scripture. May we be careful to accept them, even if we do not fully understand them. In time and through study, we can solidify our thinking in them. Until that happens, help us to trust, by faith, the things the Bible clearly proclaims. Amen.

L'Ukraine n'est pas qu'un pays en guerre, comme nous vous le disions dans le précédent épisode. Les activités économiques se poursuivent et les habitants tentent de vivre au mieux, même si récemment les attaques aériennes se sont multipliées.Les difficultés ne manquent pas : l'inflation est forte, alimentée par la hausse des prix de l'énergie et des salaires, dans un contexte de pénurie croissante de main-d'œuvre. Six entreprises ukrainiennes sur dix manquent de main d'œuvre en raison de la mobilisation ou au départ des employés, selon une étude publiée fin 2024. Et c'est le cas aussi pour l'agriculture, essentielle dans ce pays, qui représentait avant la guerre entre 10 et 15% de la richesse nationale et près de 15% des emplois. Elle est cruciale également pour l'Union européenne, qui importe du blé notamment. La production a cependant chuté, là encore, par manque de main d'œuvre et parce que les terres sont infestées de mines. Mais les agriculteurs n'ont pas baissé les bras. Pour cet épisode, nous vous proposons de poursuivre notre périple en Ukraine avec Boris Bachorz, journaliste au service international de l'AFP et Ania Tsoukanova, la directrice de notre bureau à Kiev, à la rencontre de paysans qui eux aussi ont recours au système D pour s'en sortir, et déminer comme ils peuvent.Réalisation : Michaëla Cancela-Kieffer Avec Boris Bachorz, reporter au service international de l'AFP, la directrice du bureau de l'AFP à Kiev Ania Tsoukanova et les reporters et collaborateurs de l'AFP sur le terrain : Ivan Samoilov, Oleksii Fiippov, Laeticia Peron Caitlin Yardley Egalement pour la préparation : Yulia Surkova, Kseniia Tomchil et Oleksii ObolenskyDoublages : Maxime Mamet, Lauralie Margalejo, Damien Stroka, Guillaume Gerard, Septime MeunierUne enquête réalisée avec le soutien de l'Observatoire des médias numériques d'Europe centrale (en anglais: CEDMO) et en collaboration avec Eoghan Macguire, Gyula Csák, Logan Williams et Galen Reich pour Bellingcat.Sur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Ce podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Wednesday, 23 July 2025   Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless? Matthew 12:5   “Or not you read in the law that, the Sabbaths, the priests in the temple the Sabbath profane, and they are guiltless?” (CG).   In the previous verse, Jesus referred to the showbread being given to David though it was intended only for the priests. He now continues with the same general idea as He refutes the claims of the Pharisees, saying, “Or not you read.”   This contains a new word, anaginóskó, to read. It signifies “to know again.” In other words, when one reads, he is reminded of something that he may have forgotten. Thus, in reading, one refreshes his mind concerning what is written down.   In this case, it is something read, “in the law.” The Pharisees claimed Jesus did something unlawful in regard to eating on the Sabbath. He first addressed David's need to eat and how it had a priority that even transcended the intent of the law concerning the showbread.   He now returns to the law to specifically address the Pharisees' main issue with what the disciples (and thus by extension, He as well) were doing. In order to make His case complete, He continues, saying, “that, the Sabbaths.”   The plural is used to refer to the repetitive nature of the appointment, coming each week on the seventh day. On any and all Sabbaths, this point will hold true. His point is that “the priests in the temple the Sabbath profane.”   The profaning of the Sabbath by the priests is found on several occasions in the law. For example, sacrifices were to be presented every day of the week, one of several examples says –   “And on the Sabbath day two lambs in their first year, without blemish, and two-tenths of an ephah of fine flour as a grain offering, mixed with oil, with its drink offering— 10 this is the burnt offering for every Sabbath, besides the regular burnt offering with its drink offering.” Numbers 28:9, 10   The consecration of Aaron and his sons was held over at least one Sabbath as well –   “Thus you shall do to Aaron and his sons, according to all that I have commanded you. Seven days you shall consecrate them.” Exodus 29:35   Despite these things, Jesus says, “and they are guiltless?”   This is a second new word, anaitios. It is derived from the negative particle a (not) and aitios, an adjective signifying “causative.” As such, it signifies one who is not causing guilt. What can be inferred is that if a priest were not on duty, he would be required to observe the Sabbath, but if he was on duty, he would not be so required.   Further, if called to duty on the Sabbath, they would be held guiltless. This is seen in the record of the ill-fated end of the wicked queen Athaliah -   “‘This is what you shall do: One-third of you entering on the Sabbath, of the priests and the Levites, shall be keeping watch over the doors; 5 one-third shall be at the king's house; and one-third at the Gate of the Foundation. All the people shall be in the courts of the house of the Lord. 6 But let no one come into the house of the Lord except the priests and those of the Levites who serve. They may go in, for they are holy; but all the people shall keep the watch of the Lord. 7 And the Levites shall surround the king on all sides, every man with his weapons in his hand; and whoever comes into the house, let him be put to death. You are to be with the king when he comes in and when he goes out.' 8 So the Levites and all Judah did according to all that Jehoiada the priest commanded. And each man took his men who were to be on duty on the Sabbath, with those who were going off duty on the Sabbath; for Jehoiada the priest had not dismissed the divisions.” 2 Chronicles 23:4-8   The law says, “Whoever does any work on the Sabbath day, he shall surely be put to death” (Exodus 31:15). Despite this, profaning of the Sabbath by the priests in the course of their duties does not apply. As this is true, like the account with David and the bread, there is a greater standard that takes precedence over mandates of the law.   Life application: The word anaginóskó signifies “to know again.” Why do you suppose the Greek language uses such a word to describe the process of reading? The main reason is obvious. When we see, hear, or experience something, even when reading about it, we will eventually have the matter fade from our minds.   It may be that what we read will get confused with other things we have read, thus incorrect cross connections will result. Considering that the Bible is comprised of sixty-six books that are formed out of one thousand one hundred and eighty-nine chapters, it is a given that we will not be able to remember everything we have read.   But even if one is a savant who could somehow remember everything he read, there is no way he could make all of the necessary connections within the book that exist when attempting to understand how things fit together.   With our fading memories and with our inability to make all the connections we should on the first, fifth, tenth, or fiftieth time through, it becomes obvious why we need to constantly read the Bible. If we want to more fully understand what God is telling us and why, we must read and reread His word.   And because almost nobody is a savant who can remember everything he has ever read, it is a given that our memories will quickly fade concerning the content of the word. By the time we reach Revelation, we have jumbled up or forgotten the vast majority of what the previous sixty-five books have said.   If you want to have a right knowledge and clear remembrance of the word, you must continue to read it, all the days of your life. Please do this.   O God, help us to be responsible as we read Your word, reminding ourselves daily of what it records as we pick it up and read it. If we don't do this, the memory of its contents will fade, and our close connection to You will also begin to fade. May this never be so! May our hearts be constantly geared towards You as we enter into the pages of Your precious word. Amen.

En Ukraine, l'offensive d'été des forces russes bat son plein. Sur le terrain, elle suit la longue ligne de front qui lacère le pays du nord au sud, et à l'est et au sud de laquelle, les forces russes occupent environ 20% du territoire. Dans les airs, les attaques se sont intensifiées depuis plusieurs mois : des missiles et des centaines de drones visent régulièrement les grandes villes dont Kiev. De l'avis des experts, la Russie cherche ainsi à gagner du terrain et à démoraliser les habitants. Mercredi, de nouveaux pourparlers sont prévus à Istanbul, alors que jusqu'à présent les positions des deux camps ont semblé irréconciliables. La Russie exige en effet que Kiev lui cède les quatre régions occupées et la Crimée, annexée en 2014, qu'elle renonce à rejoindre l'OTAN, se désarme et réduise la taille de son armée.Chaque jour apporte son lot de victimes. Mais soldats et civils restent mobilisés pour que la vie continue. Des commerces et restaurants restent ouverts, des étudiants vont à l'université, et des bandes de musique continuent leurs tournées. Et dans les champs, les paysans s'accrochent à leurs terres, les plus minées au monde. Nous vous proposons un carnet de route dans ce pays qui résiste, en deux épisodes, avec Boris Bachorz, reporter au service international de l'AFP, la directrice du bureau de l'AFP à Kiev Ania Tsoukanova et les reporters de l'AFP sur le terrain.Enregistrements sur le terrain : Maryke Vermaak, Vadym Tomashevsky, Barbara Wojazer, Sergii VolskyiDoublages : Emmanuelle Baillon, Lauralie Margalejo, Maxime Mamet, Antoine BouthierRéalisation : Michaëla Cancela-KiefferLe reportage sur le terrain de Boris Bachorz a été réalisé avec le soutien de l'Observatoire des médias numériques d'Europe centrale (CEDMO).Sur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous laisser une note vocale par Whatsapp au + 33 6 79 77 38 45. Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programmeCe podcast fait l'objet d'une clause de opt-out:Sous réserve des dispositions de l'article L.122-5-3.II. du code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes, d'extraits sonores, et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Tuesday, 22 July 2025   how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests? Matthew 12:4   “How he entered into the house of God and the bread ‘the before-setting' they ate, which not it is being permitted him to eat, nor those with him, if not the priests only?” (CG).   In the previous verse, Jesus questioned the Pharisees as to whether they remembered what Scripture said in regard to David. He continues with that now with the words, “How he entered into the house of God.”   This account was cited in the previous verse commentary. The tabernacle was located at Nob, where Ahimelek the priest was. David went into an area designated for the priests only. Also, the words of Jesus continue with, “and the bread ‘the before-setting' they ate.”   The word prothesis, before-setting, is introduced. It is used at this time when referring to the consecrated bread set before the Lord in the tabernacle (and later the temple). However, the word is not limited to this. It is a word that can speak of a set purpose, such as that used in Romans 8:28 –   “And we know that all things work together for good to those who love God, to those who are the called according to His purpose [prothesis].”   In Matthew, the “before-setting” refers to the showbread set before the Lord. The Hebrew literally reads “bread, faces,” which signifies the bread of the Presence first mentioned in Exodus 25:30. Of this bread, Jesus continues with, “which not it is being permitted him to eat.”   This is stated explicitly in Leviticus 24 –   “Take the finest flour and bake twelve loaves of bread, using two-tenths of an ephah for each loaf. 6 Arrange them in two stacks, six in each stack, on the table of pure gold before the Lord. 7 By each stack put some pure incense as a memorial portion to represent the bread and to be a food offering presented to the Lord. 8 This bread is to be set out before the Lord regularly, Sabbath after Sabbath, on behalf of the Israelites, as a lasting covenant. 9 It belongs to Aaron and his sons, who are to eat it in the sanctuary area, because it is a most holy part of their perpetual share of the food offerings presented to the Lord.” Leviticus 24:5-9   The law says that the bread belonged to Aaron and his sons. It further defines where it could be eaten. There is no legal provision to allow the priest to give this bread to David, “nor those with him, if not the priests only?”   Understanding this, the Pharisees, who had used a precept from the law, had an account from Israel's history presented to them which refers to violations of the law. And yet, the Bible remains silent on the event other than noting that it occurred.   In other words, there is a positive command in the ceremonial laws for the priests to eat the bread in the sanctuary, just as there is a positive command concerning the Pharisees' accusation concerning the Sabbath. Despite these, there is an underlying allowance on display in the account of David when the needs of man must be met.   To condemn Jesus means that these men would have to, in turn, condemn David, the hero of God and a man after the Lord's own heart. But how could they? The word concerning David contained no word of condemnation.   The two accounts, that of what David and his men did, and the example of Jesus with his disciples, are on a one-to-one footing. The Pharisees, therefore, no longer have a valid accusation to raise against Jesus.   Life application: There are times when things in our stream of existence will come into conflict with what is written. An example may be the establishment of a church in an area previously unevangelized. Suppose there are two people in the area who could be chosen to lead the church.   The first is a lady who heard the good news while away. She not only heard the gospel, but she also was there long enough to obtain sound biblical doctrine. She then returned to tell the people in her village about Jesus.   The second is a man who just learns about Jesus but who is willing to lead the people in their newly accepted faith. Wouldn't the woman be a better candidate? Scripture provides thoughts on both –   “Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve.” 1 Timothy 2:11-13   “A bishop then must be ... not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. 7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.” 1 Timothy 3:2 & 6, 7   Which would be the appropriate person to lead the church? It is a conundrum that must be thought through as both are technically biblically excluded from the role. However, if one must be chosen, the substance behind the matter and the intent behind the precepts need to be considered.   There is a need for the people to have proper leadership. At times, there will be instances, like this example, where decisions must be made that have to consider the spirit and intent of the word, even if there is a conflict with a precept stated in the word.   Glorious God, help us to always carefully consider Your word. May we be cautious to uphold it for what it is and then apply it to our walk before You. You have set forth guidelines for us to consider. May we carefully and cautiously do so at all times. Amen.  

Review các phim ra rạp từ ngày 19/07/2025:PHIM XÌ TRUMĐạo diễn: Chris MillerDiễn viên: Rihanna, James Corden, Thể loại: Gia đình, Hài, Hoạt Hình, Phiêu LưuCâu chuyện trở lại với ngôi làng Xì Trum, nơi mà mỗi ngày đều là lễ hội. Bỗng một ngày, sự yên bình của ngôi làng bị phá vỡ khi Tí Vua bị bắt cóc một cách bí ẩn bởi hai phù thủy độc ác Gà Mên và Cà Mên. Từ đây, Tí Cô Nương phải dẫn dắt các Tí đi vào thế giới thực để giải cứu ông. ĐÀN CÁ GỖ - T13Đạo diễn: Nguyễn Phạm Thành ĐạtDiễn viên: Nguyễn Hùng, Minh Hà, Lãnh ThanhThể loại: Tâm Lý, Tình cảmPhim ngắn “Đàn Cá Gỗ” - cùng giải thưởng Phim ngắn xuất sắc nhất tại Cánh Diều Vàng 2024; kể về hành trình của Cường, chàng trai miền biển phải gác lại đam mê âm nhạc để chăm lo cho gia đình. Phim là câu chuyện dịu dàng về tình yêu, khát vọng và những lựa chọn khó khăn trong cuộc sống.MÙA HÈ KINH HÃI – T18Đạo diễn: Jennifer Kaytin RobinsonDiễn viên: Madelyn Cline, Chase Sui Wonders,...Thể loại: Hồi hộp, Kinh DịKhi năm người bạn vô tình gây ra một vụ tai nạn xe hơi chết người, họ quyết định che giấu và lập một giao ước giữ bí mật thay vì phải đối mặt với hậu quả. Một năm sau, quá khứ trở lại ám ảnh họ, buộc họ phải đối diện với một sự thật khủng khiếp: có ai đó biết những gì họ đã làm vào mùa hè năm ngoái… và quyết tâm trả thù họ. Khi từng người trong nhóm bị một kẻ sát nhân truy đuổi, họ phát hiện ra rằng điều này đã xảy ra trước đây, và họ tìm đến hai người sống sót từ vụ thảm sát huyền thoại ở Southport năm 1997 để cầu cứu.CHUYỆN MA NGHĨA ĐỊA – T18Đạo diễn: Adirek Phothong; Songsak Mongkolthong; Suttawat Settakorn; Phontharis ChotkijsadarsoponDiễn viên: Ruethaiphat Phatthananapaphangkorn; Rebecca Patricia Armstrong; Thể loại: Kinh DịBốn câu chuyện nghĩa địa mang theo bốn cơn ác mộng kinh hoàng, thách thức người xem chứng kiến ranh giới mong manh giữa sự sống và cái chết, nơi đất cát chưa nguội lạnh, cõi chết vẫn còn vọng tiếng oan hồn oái ăm.CON NÍT QUỶ - T16 (Indonesia)Đạo diễn: Sidharta TataThể loại: Kinh Dị20 năm sau thảm kịch Jatijajar, nỗi kinh hoàng mang tên Ummu Sibyan một lần nữa trỗi dậy. Lần này, điểm đến là ngôi làng hẻo lánh Giritirto. Sau một cuộc ẩu đả giữa đội bóng chính và đội dự bị, 8 đứa trẻ thất trận vội vã trở về làng giữa lúc chạng vạng. Trong cơn tức giận, chúng buông lời nguyền rủa đội thắng sẽ gặp tai họa, và rồi tai họa thật sự ập đến. Không ai hay biết, chính lời nguyền rủa vu vơ ấy đã vô tình đánh thức một thế lực tà ác từng bị chôn vùi trong quá khứ. TIẾNG ỒN QUỶ DỊ - T18Đạo diễn: Kim Soo-JinDiễn viên: Lee Sun-bin, Han Soo-a, Kim Min-Seok...Thể loại: Hồi hộp, Kinh DịSau khi dọn vào căn hộ mới, hai chị em Joo-Young (Lee Sun-Bin) và Joo-Hee (Han Su-A) liên tục bị quấy nhiễu bởi những tiếng động kỳ quái phát ra từ giữa các tầng – thứ âm thanh âm ỉ, vặn vẹo như thể có ai đó… hoặc thứ gì đó đang sống giữa các bức tường. Rồi một ngày, Joo-Hee biến mất không dấu vết. Joo-Young cùng bạn trai của em gái lao vào cuộc truy tìm trong vô vọng – khi càng đào sâu, họ càng tiến gần đến một bí mật đen tối bị chôn vùi sau những bức tường cách âm. PHIM ĐIỆN ẢNH THÁM TỬ LỪNG DANH CONAN: DƯ ẢNH CỦA ĐỘC NHÃN - KĐạo diễn: Katsuya ShigeharaDiễn viên: Minami Takayama, Wakana Yamazaki, Rikiya Koyama, Megumi Hayashibara, ...Thể loại: Bí ẩn, Hành Động, Hoạt HìnhTrên những ngọn núi tuyết của Nagano, một vụ án bí ẩn đã đưa Conan và các thám tử quay trở lại quá khứ. Thanh tra Yamato Kansuke - người đã bị thương nặng trong một trận tuyết lở nhiều năm trước - bất ngờ phải đối mặt với những ký ức đau thương của mình trong khi điều tra một vụ tấn công tại Đài quan sát Nobeyama. Cùng lúc đó, Mori Kogoro nhận được một cuộc gọi từ một đồng nghiệp cũ, tiết lộ mối liên hệ đáng ngờ giữa anh ta và vụ án đã bị lãng quên từ lâu. Sự xuất hiện của Morofushi Takaaki, cùng với những nhân vật chủ chốt như Amuro Tooru, Kazami và cảnh sát Tokyo, càng làm phức tạp thêm cuộc điều tra.

The pitchers with the most wins in the 1970's is a grocery list of Hall of Famers. Gaylord, Carlton, Fergie & Catfish to name just a few… but on the cover of Sports Illustrated July 21, 1975 were two other future Hall of Famers who SI called Baseball's Toughest Pitchers: Tom Seaver and Jim Palmer. After they each won the Cy Young Award in 1973, both of these aces suffered through injury-plagued, down seasons in 1974. Palmer was 7-12 in 26 starts while Tom Terrific was 11-11 while throwing the fewest innings of his then 8-year career.  Healthy again in '75, the two #1's were back at the top of their games… and both would go on to win the Cy Young again in 75, the 3rd for Seaver and the 2nd for Palmer who would match Seaver with his 3rd a year later. Palmer would end the decade with 186 wins, the most in the 70's while Seaver would finish tied for 3rd with 178. They were the best of the best and cementing a resume that would end with both of them in Cooperstown. Mike Torrez was every bit as tough as the two cover guys. Starting his career with the Cardinals, Torrez came into his own after he was dealt to Montreal in 1971. He won 16 games for the Expos in '72 and another 15 in '74… but it was in 1975 when it all came together for the winningest Mexican pitcher of all-time. Teaming with Palmer, Torrez had a sensational season going 20-9 with a 3.06 ERA over 270 innings of work. He started 36 games and completed 16 of them. It would be his only season in Baltimore but it was one to remember for the righty from Topeka, Kansas. A year later he won 16 games in Oakland before another sensational season in New York with the Yankees. After a regular season that saw Torrez win 17 games, 14 of them in pinstripes, Torrez had an October to remember. And if it weren't for a historic performance from Mr. October himself, more would remember how brilliant Torrez was in the Yankees World Series win over the Dodgers. With the series tied at 1-1 heading to Los Angles, Torrez matched up against Tommy John, Torrez went the distance in a 5-3 win over L.A. striking out 9. Just 4 days later, Torrez got the start again and behind Reggie Jackson's 3 home runs, and another complete game win out of Torrez, the Yankees were champions again… their first title since 1962. Reggie was the MVP of the series but Torrez could have easily won that with his 2 CG wins over Tommy Lasorda's club. From there, this tough hombre would go to Boston where he would win more games in his career than any other club in his big league career before ending his 18 year career with Tom Seaver and the Mets and then 2 games with the A's in 1984.  But it was the 70's where he was one of the best, winning 134 games that decade, 15th most in all of baseball, and certainly proving he was one of the toughest pitchers in the game. Looking back on his career, Torrez tells us that Bob Gibson had an integral part in his success, teaching him how to throw his famous slider. Torrez bookends that by sharing how he went to bat for a young Mets pitcher to make the club out of Spring Training, even though it might mean the end of his time in the majors. Torrez told the GM, you gotta let this kid make the team… this kid is ready. This kid was Doc Gooden. Torrez talks about both Palmer and Seaver as pitchers… about Weaver and Martin as managers. About winning those two games with the Yankees in the Series… and about losing to the Yanks a year later when Bucky Dent hit one over the wall in Game 163. The ups, the downs, the highs and the lows… Torrez went through it all, and tells us all about them… on the Past Our Prime podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

Monday, 21 July 2025   But He said to them, “Have you not read what David did when he was hungry, he and those who were with him: Matthew 12:3   “And He said to them, ‘Not you read what he did, David, when he hungered, he and those with him?'” (CG).   In the previous verse, Jesus' disciples, and thus implicitly He also, were accused of doing what was not lawful on the Sabbath. In response, Matthew records, “And He said to them, ‘Not you read what he did, David, when he hungered, he and those with him?'”   The Pharisees' accusation was of doing something in violation of the law that is not even recorded in the law. Only by a huge stretch of the imagination could what His disciples did even be inferred as wrongdoing. Rather than address the nonsensical legalism of the accusation, Jesus turned to Scripture, citing an account from the life of David.   The account is recorded in 1 Samuel –   Now David came to Nob, to Ahimelech the priest. And Ahimelech was afraid when he met David, and said to him, “Why are you alone, and no one is with you?” 2 So David said to Ahimelech the priest, “The king has ordered me on some business, and said to me, ‘Do not let anyone know anything about the business on which I send you, or what I have commanded you.' And I have directed my young men to such and such a place. 3 Now therefore, what have you on hand? Give me five loaves of bread in my hand, or whatever can be found.” 4 And the priest answered David and said, “There is no common bread on hand; but there is holy bread, if the young men have at least kept themselves from women.” 5 Then David answered the priest, and said to him, “Truly, women have been kept from us about three days since I came out. And the vessels of the young men are holy, and the bread is in effect common, even though it was consecrated in the vessel this day.” 6 So the priest gave him holy bread; for there was no bread there but the showbread which had been taken from before the Lord, in order to put hot bread in its place on the day when it was taken away. 1 Samuel 21:1-6   Jesus has given an example from the historical writings of Israel about a matter that arose. This matter could also be inferred as a violation of the law. This will be further explained in His continued words.   Life application: In a society, there has to be a basis for legal matters. In the US, for example, there is the prime basis for the workings of the government, the Constitution. This sets the basis for what is legal and what is not.   From there, the Constitution authorizes certain bodies to run the government, make laws, regulations, etc. There is a judicial system set forth to interpret the constitutionality of new laws, determine if violations of the law have been made, etc.   Lower governments likewise have the authority to make and enforce laws. The Bible is the governing authority for spiritual matters in the Christian faith. At times, from that springboard, many denominations and churches add books of rules for the governance of the body that they oversee.   These usually start out closely aligned with the Bible, at least someone's interpretation of it. However, such books of common order, discipline, and governance can be amended. As amendments take place, there is often a deviation from Scripture.   As an example, a church that once would not allow homosexuality in the congregation because it is contrary to the Bible may eventually change its written guidance to allow homosexuals to be members of the congregation. Later, the book is amended again to allow them to be deacons. From there, amendments are made to allow them to be ordained.   When a book of governance deviates from the Bible, the Bible is relegated more and more to a showpiece without any true authority. The best policy is to keep away from such books that can be amended and keep to Scripture alone as the basis for the faith.   Scripture cannot be amended by man. It is also not an organic document where its meaning changes over time. Rather, it is the fixed and unchangeable word of God. Within the Bible, there are dispensations which reflect the way in which God is working with man at various times in human history, but this is not something that changes set doctrine for a given dispensation.   Rather, it is what reveals doctrine for each outcropping of dispensations as God's word has unfolded in the course of redemptive history. Understanding this, keeping the interpretation of God's word in the proper context is the appropriate way of interpreting the Bible. Let us be sure to do this.   The word is precious, and it must be treated as such. Hold fast to it and let it be your guide for daily living and a right walk before the Lord at all times.   Glorious God, may our time in Your word be guided by You as You reveal to us what You intend for our lives. Help us to properly consider what it says and how it applies as we progress through it. May You help us to keep from faulty logic and faulty interpretation concerning it. Be with us as we engage with You through this precious word. Amen.

Sur le Fil continue son tour de France des bonnes idées… Pour réussir dans l'agriculture durable, il ne faut pas que des graines et des engrais bio, il faut aussi du temps de travail, des outils adaptés et ça coûte cher.Alors pour remédier à ce problème plus crucial qu'il n'y paraît, des citoyens ont créé il y a quatorze ans, l'Atelier Paysan, une coopérative qui diffuse des savoirs et des plans d'outillages, pour permettre aux agriculteurs de se passer de technologies complexes ou coûteuses.Semoir à céréales, bergerie, épandeur à compost, … Il est possible de fabriquer soi-même ses outils et ses bâtiments agricoles.A l'heure des moissonneuses batteuses connectées, j'ai rencontré des agriculteurs qui ont fait du Do-it-yourself leur philosophie grâce à l'Atelier Paysan.Je vous emmène dans la Drôme, dans le sud-est de la France, pour découvrir cette coopérative, qui met en accès libre des centaines de plans d'outils et de bâtiments.Sur place, une ferme de polyculture bio, la Ferme des Volonteux a fait appel à l'Atelier Paysan pour fabriquer ses matériels.Réalisation : Emmanuelle BaillonVoici le lien de l'Atelier PaysanSur le Fil est le podcast quotidien de l'AFP. Vous avez des commentaires ? Ecrivez-nous à podcast@afp.com. Vous pouvez aussi nous laisser une note vocale par Whatsapp au + 33 6 79 77 38 45. Si vous aimez, abonnez-vous, parlez de nous autour de vous et laissez-nous plein d'étoiles sur votre plateforme de podcasts préférée pour mieux faire connaître notre programme.Clause de opt out Sous réserve des dispositions de l'article L.122-5-3.II. du Code de la propriété intellectuelle, tout accès à ou utilisation (tels que, à titre non exhaustif, la reproduction, l'agrégation et l'archivage) du contenu de ce podcast et de sa description, pour toute activité systématique ou automatisée liée à la récupération, la fouille, l'extraction, l'agrégation, l'analyse, l'exploration ou la collecte de textes et/ou de données, par l'intermédiaire de tout "robot", "bot", "spider", "scraper", ou de tout autre dispositif, programme, technique, outil, procédé ou méthode, réalisé dans le but de créer, développer, entraîner, tester, évaluer, modifier et/ou permettre l'exécution de logiciels, algorithmes et modèles d'apprentissage automatique/d'intelligence artificielle ou à une quelconque autre fin, sans l'autorisation préalable écrite de l'AFP, est strictement interdit. La présente disposition des CG vaut opposition expresse de l'AFP au sens des articles L. 122-5-3.III. et R. 122-28 du Code de la propriété intellectuelle. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Sunday, 20 July 2025   And when the Pharisees saw it, they said to Him, “Look, Your disciples are doing what is not lawful to do on the Sabbath!” Matthew 12:2   “And the Pharisees, having seen, they said to Him, ‘You behold! Your disciples, they do what it permits not to do in Sabbath'” (CG).   In the previous verse, Jesus went through the grainfields with His disciples on a Sabbath day. While doing so, the disciples began to pluck heads of grain and eat. Having done this, Matthew next notes, “And the Pharisees.”   These folks show up constantly in the narrative, looking to find fault in Jesus and His ministry. It isn't known if they were walking with Him also, or if they were spying on Him stealthily, but this is a recurrent theme in the gospels. To be spied on by legalists is something that would plague even the church later –   “And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), 5 to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.” Galatians 2:4, 5   In whatever way the Pharisees happened to be present with Jesus and the disciples, they were certainly there to spy on them and find fault. As such, the narrative continues with, “having seen, they said to Him, ‘You behold! Your disciples, they do what it permits not to do in Sabbath.'”   A new word, exesti, impersonally or it is right, is introduced. It is derived from ek, out of, and eimi, to exist. It is generally translated as lawful, permitted, or may (as in “May I say a word...”). The Topical Lexicon notes that this word “exposes human motives, clarifies God's purposes, and delineates the boundary between true righteousness and mere legality.”   The Pharisees are making a claim that what Jesus' disciples were doing, and thus implying He bore guilt because of them, was outside of the boundaries of what God had allowed for Sabbath day observances. The law, as noted in the previous commentary, said –   “When you come into your neighbor's vineyard, you may eat your fill of grapes at your pleasure, but you shall not put any in your container. 25 When you come into your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain.” Deuteronomy 23:24, 25   The Pharisees are either claiming that what is lawful on other days, which is to pluck and eat, is not allowed on the Sabbath, or that plucking and eating equate to work. The plucking is equated to harvesting while rubbing off the husks is equal to threshing grain. Alfred Edersheim in Life and Times of Jesus quotes the Talmud, saying –   “In case a woman rolls wheat to remove the husks, it is considered as sifting; if she rubs the heads of wheat, it is regarded as threshing; if she cleans off the side-adherencies, it is sifting out fruit; if she bruises the ears, it is grinding; if she throws them up in her hand, it is winnowing.”   This sort of niggling over minutiae is common with the rabbis of the Jews where, as Jesus elsewhere says, “Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. 24 Blind guides, who strain out a gnat and swallow a camel!” Matthew 23:23, 24   They became so myopic in their pursuit of law observance that they were unable to discern between what is morally right and wrong. They had turned the Sabbath, which was to be a blessing for the people, into a day of misery where one could be stoned for doing something interpreted by others to be a violation of a law that may not have even addressed such a matter.   Life application: Think of the things you have encountered in churches that are contrary to, not in line with, or out of the bounds of biblical precepts. Taking a single example to understand, that of KJV Onlyism. It is claimed that no other Bible should be read than the King James Version.   This is contrary to Scripture because the KJV is a translation from other sources. This is not in line with Scripture because we are told to read and teach the word from the writings of Paul (e.g., 2 Timothy 2:15 & 2 Timothy 4:2), which predate the KJV by about 1600 years. This is out of the bounds of biblical precepts because there is nothing in Scripture that says this or even hints at it.   One can use this logic with any precept that is incorrectly taught. All three of these points may not apply to every situation, but if any of the three do not, it is to be understood that what is taught is incorrect.   Further, one must evaluate the precept based on proper context. Using a precept from the Law of Moses to make a claim about appropriateness is inappropriate. Jesus fulfilled and brought the Law of Moses to an end.   Some things merely describe a situation but do not prescribe anything. In such cases, they are not to be used for doctrine unless they form a normative precept. But even then, what is normative (such as baptism) must be understood from a thorough study and right application of what the Bible reveals.   The only way to do these things is to READ AND KNOW THE BIBLE. Please be sure to spend time, lots and lots of time, in this wonderful and precious word.   Glorious God, help our minds to logically process Your word, making right conclusions about what You are saying to us based on a contextually proper evaluation of it. May we carefully and rightly consider Your word at all times. Amen.  

Saturday, 19 July 2025   At that time Jesus went through the grainfields on the Sabbath. And His disciples were hungry, and began to pluck heads of grain and to eat. Matthew 12:1   “In that time, Jesus, He went – the Sabbaths – through the grainfields, and His disciples, they hungered, and they began to pluck kernels and eat” (CG).   In the previous verse, Chapter 11 finished with Jesus' words concerning His yoke being handy and His burden being light. Chapter 12 now begins with, “In that time.”   It is a particular time, noted by the word kairos (a particular time or season) rather than chronos (time as it marches on). In other words, Matthew is highlighting the season in which they are walking. Of this phrase, Barnes notes –   “Luke 6:1 fixes the time more particularly. He says that it was ‘the second Sabbath after the first.' To understand this, it is proper to remark that the ‘Passover' was observed during the month ‘Abib,' or Nisan, answering to the latter part of March and the first of April. The feast was held seven days, commencing on the fourteenth day of the month Exodus 12:1-28; Exodus 23:15, on the "second" day of the paschal week. The law required that a sheaf of ‘barley' should be offered up as the first-fruits of the harvest, Leviticus 23:10-11. From this day was reckoned seven weeks to the feast of ‘Pentecost' Leviticus 23:15-16, called also the feast of weeks Deuteronomy 16:10, and the feast of the harvest, Exodus 23:16. This second day in the feast of the Passover, or of unleavened bread, was the beginning, therefore, from which they reckoned toward the Pentecost. The Sabbath in the week following would be the ‘second Sabbath' after this first one in the reckoning, and this was doubtless the time mentioned when Christ went through the fields.”   Understanding the time of year, Matthew next records, “Jesus, He went – the Sabbaths – through the grainfields.”   There are two new words. The first is sabbaton, the Sabbath. It is the seventh day of the week corresponding to the day of rest from the labors of creation noted in Genesis 2. It became a mandatory requirement for the Hebrew people, being first introduced as such in Exodus 16. It was to be a day of rest, including no secular work of any type.   The word is often in the plural, indicating the weekly nature of the appointment. This is like someone in English saying, “My Sundays are always set for church time.”   The second new word is sporimos, a word coming from sporos, scattering (and thus, sown). As such, it refers to a planted field. While on a Sabbath, Jesus is walking through the fields, which would have included both barley and wheat at this time of year. It was also ready for harvesting. However, He is not alone, as indicated by the words, “and His disciples.”   It is a group of Jesus and His disciples walking through the grainfields. As they did, it says that “they hungered.” This helps to explain the use of the word kairos rather than chronos. One can walk through the grainfields in September, and there won't be anything to harvest. However, at this time of year, there would be stalks all around coming to full maturity. As such, Matthew notes, “and they began to pluck kernels and eat.”   There is another new word here, tilló, to pluck or pick in order to pull off. The word will only be seen here, in Mark 2:23, and Luke 6:1. All three uses refer to the same incident. As for the words, they seem innocuous enough. Here is a group of people walking through the grainfield. As they walk, they are hungry. Because they are hungry, they take the time to pick some grains and eat them.   From our modern thinking, one might think, “What are they doing, they have no right to eat someone else's grain.” That would be incorrect. In the law, it says –   “When you come into your neighbor's vineyard, you may eat your fill of grapes at your pleasure, but you shall not put any in your container. 25 When you come into your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain.” Deuteronomy 23:24, 25   Thus, they are doing nothing wrong in eating in this regard as they go through the fields. Their actions are in accordance with the law concerning that particular aspect of the matter.   Life application: Jesus came to fulfill the law. The gospels are a record of His life and actions in relation to the law. This is one of the main purposes for which they are recorded, and it is the reason why there are three separate but similar gospels known as the synoptics.   They provide a witness and testimony to the conduct of the Messiah as He lived under the law. In Leviticus 18:5, it says –   “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.”   From the time of the giving of the law until the time of Jesus, the record of Israel, including every person of Israel, was a record of failure. The law promised life to the one who would do the things of the law. And yet, they all died, generation after generation. Elijah was taken directly to heaven for a particular purpose. If he had remained, he would have died too.   Jesus came. He was born under the law. The gospels record His life under the law, demonstrating that He was without sin. It is the reason why Jesus is alive to this day. He prevailed over the law, even in His death, because His death was in fulfillment of the law. Because of this, He rose again. It is the sure proof that He was without sin and that He is God because all have sinned and fall short of the glory of God.   Only God incarnate was born and lived without sin. Therefore, when we see an account about Jesus' life, even if we think there is wrongdoing, such as His disciples picking and eating someone else's grain, we can be certain that what occurs is acceptable according to Scripture. Be sure to think about why the law records things as it does. In it, we will find Jesus' perfection highlighted for us.   Lord God, it is marvelous to think about what You have done, coming under the law that You gave to Israel, living it out perfectly in the Person of Jesus, and then granting us the life that You possess while redeeming us from sin and death. Thank You, O God, for Jesus Christ our Lord. Amen.  

#293st for 17nd of July, 2025 or 3311! (33-Oh-Leven, not Oh-Eleven, OH-Leven)http://loosescrewsed.comJoin us on discord! And check out the merch store! PROMO CODEShttps://discord.gg/3Vfap47ReaSupport us on Patreon: https://www.patreon.com/LooseScrewsEDSquad Update: It's been one week since anyone said on this weekly podcast that the BGS is broken. Afraid The Pax Screwiana ContinuesWe're continuing to push for control of BD+49 3937 - The last system to make Screwspace whole again.Operation Keg Stand has entered an undermining phase as Antal took advantage of the CG to win control of FZ Andromedae. The Order of the Sepulchre has formed an alliance called the The Celestial Order of Piscium comprised of them, our friends the Brotherhood of Terra Mater, Foxworks Celestial. The purpose is to maintain peace and order in the ‘Western' Piscium Sector where a number of our respective colonies are located. There are rumors of aggression from an antient rival of the LSN (the Tartan Spartans), so we were asked to join the alliance and LSN has answered. We're in 255 star system, 71 controlled, 198 stations, 329 settlements, 95 installations, and a megashipPowerPlay Update: - Cycle 39Niceygy's Power Points - https://elite.niceygy.net/powerpointsFind out more in the LSN-powerplay-hub forum channel.Galnet Update: https://community.elitedangerous.com/Dev News: Discussion:CG Frag CannonsCG Post MortemCommunity Corner:Alec Turner posted a new trailer for the Drakhyr Rally - an SRV rally race. Sign up here: https://forms.gle/8SB48QH3aqPeaKJR7 upvote this and add your voice. It's like 36 weeks in. That's at least 35 weeks late on the fix. The issue has expired and been reposted more than once. Make them pay attention. https://issues.frontierstore.net/issue-detail/70594Wrap Up: http://loosescrewsed.comJoin us on discord! And check out the merch store! PROMO CODEShttps://discord.gg/3Vfap47ReaSupport us on Patreon: https://www.patreon.com/LooseScrewsED

Friday, 18 July 2025   For My yoke is easy and My burden is light.” Matthew 11:30   “For My yoke – handy, and My burden – it is light” (CG).   In the previous verse, Jesus told His hearers to take His yoke upon themselves and learn from Him because He is benignant and lowly of heart. In doing this, He promised rest for their souls. He now continues with the closing words of the chapter, “For My yoke – easy, and My burden – it is light.”   He introduces two new words. The first is chréstos, easy. It is derived from chraomai, to treat or use. As such, it signifies employed, but by implication, it would mean useful while being kind or good. There is no direct English word that blends kind and good, but the word was a common slave name in the Greco-Roman world. A slave who was both kind and good may have been called Handy.   The second new word is phortion, signifying a burden. It is the diminutive of phortos, an invoice. As such, the word figuratively refers to a task or service as a burden.   Jesus explains here why they should take His yoke upon them. His yoke is one that is handy to have, being useful and good, while at the same time it is essentially burden-free. The fulfillment of the law by Him is something that is beneficial to all because it removes that burden from us. It is always available and good (handy) because it is offered to all people. When it is accepted, the results are eternal in nature.   Life application: Why anyone would want to put themselves back under the yoke of the law is hard to figure out. The easy example of tithing is a perfect illustration. Those who are having financial troubles cannot give cheerfully if they cannot afford dinner. And yet preachers will beat a precept from the Law of Moses over the people's heads as if it still applies.   No matter what law it is, if Jesus has fulfilled it, we are free from it. We are no longer being imputed sin (2 Corinthians 5:19). By law is the knowledge of sin (Romans 3:20). This doesn't mean we should go out and do wrong things. It means we are to rest in the grace of Christ and not try to take up the burden that He has already carried for us. In doing so, we will only offend God who sent Jesus to do what we could never do.   Lord God, thank You for the infinite grace of our Lord Jesus Christ! Amen.