Baby needs a nap because I’m..

2021.10.27 03:40 BusterWright Baby needs a nap because I’m..

Fucking irate! Fuck a few of you. The rest we cool. Lol don’t be dicks. If I find out anymore foul play is involved well that’s all up to God isn’t it? Fuck around and find out? I have a feeling someone is being held against their will. God help you if I am fucking right!
submitted by BusterWright to busterwright [link] [comments]


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2021.10.27 03:40 Nucleus24 Issues with effect?

My gaming group and I are having trouble with gauging effect.
A simple example: say you are in a crowd of civilians, and you want to walk up and stab a high ranking opponent with a fine knife. Each gang tier is +1 effect, enemy tier is -1 effect, fine weapon is +1 effect, attacking from less effect or less risk? How much effect is needed for a kill? How much for a bad wound?
submitted by Nucleus24 to bladesinthedark [link] [comments]

2021.10.27 03:40 ZoolShop Carli Lloyd calls it a career as USA women silence South Korea in friendly | USA women's football team

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2021.10.27 03:40 Cept3X Why is Arcturus not rated?

Or for that matter, why are a lot of levels unrated(demon-wise)? I understand that it takes time because there is a ton of levels to go through, but that level is pretty big. I'm just wondering if there is any reason as to why it's not rated.
submitted by Cept3X to geometrydash [link] [comments]

2021.10.27 03:40 thesnioplu5757 Anadolu Medeniyetleri Müzesinde Çektiğim bazı fotoğraflar (Çok kötü fotoğraf çekiyorum)

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Barney submitted by junoray1968 to HIMYM [link] [comments]

2021.10.27 03:40 Poofypooff Lse law offers from 2021 or before

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2021.10.27 03:40 GothamsPrincess First time baking a cake like this, it’s for my brothers birthday :)

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2021.10.27 03:40 DGMCOL Taiwanese female basist on this metal band (the leadsinger is a legistlator of taiwan), free tibet and taiwan flags on the scene.

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submitted by OtakuJosh to PiratedGames [link] [comments]

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His song kicked off Youtube, Bryson Gray's submitted by ClassicSoulboy to TheDonaldTrump2024 [link] [comments]

2021.10.27 03:40 thinkB4WeSpeak Scientists Enable Blind Woman To See Simple Shapes Using Brain Implant

Scientists Enable Blind Woman To See Simple Shapes Using Brain Implant submitted by thinkB4WeSpeak to science [link] [comments]

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2021.10.27 03:40 Bazrian Muda to make grand entrance into politics at Melaka polls

Muda to make grand entrance into politics at Melaka polls submitted by Bazrian to malaysia [link] [comments]

2021.10.27 03:40 therainmandies When did we stop asking why?

submitted by therainmandies to AskReddit [link] [comments]

2021.10.27 03:40 WrestleWithJimny I know it’s cartoony, go easy. First attempt at a 1/24th hi lift jack. Ive got to get it mounted now and see if it bugs me too much

submitted by WrestleWithJimny to rccrawler [link] [comments]

2021.10.27 03:40 ericbwonder Dale Allison and Emails

The following is an email I sent to Dale Allison regarding a topic I plan to address in an article. He replied with several points, but stated that he unfortunately could not engage me on all of the content due to other obligations, and that that would require a face-to-face interaction. He did tell me to let him know when my article was completed. Nevertheless, I thought it useful to reproduce my email here, especially since this topic came up recently. I have slightly edited it by adding a few references and correcting a few minor errors and typos.
Hello, Dr. Allison.
[Greeting and introductory stuff snipped]
To get right to the point, you argue that the eschatological expectations of the ancient Christians--specifically a belief in an imminent resurrection--would have influenced their belief in the resurrection of Jesus (see Allison's discussion of Pesch in The Resurrection of Jesus, pp. 17-19, 183-206). There are several central components to your thinking:

  1. Jesus's predicted his resurrection, which you take to have originally meant that he would be resurrected along with all the righteous dead in the near future, not individually and not literally a few days after his death.
  2. 4Q521, which is parallel in some aspects to Matthew 11.5 and Luke 7.22, imagines that eschatological events, including the resurrection, were imminent.
  3. Daniel 7-12, which influenced Jesus, imagines a resurrection of the dead when the kingdom arrived, which Jesus believed was imminent.
But in your view, none of this would have been sufficient to lead anyone to believe that Jesus had been resurrected individually a few days after his death. As you state:
'[R]esurrection was, in Judaism, typically and perhaps invariably envisaged as a public and communal event of the future. It was not about a lone martyr. If, then, Jesus took up the idea, it is antecedently probable that he anticipated not Easter morning but the general resurrection of the dead. It was only Christian theology that turned his resurrection into an event unto itself and thereby created two resurrections—the Messiah’s resurrection within a few days of his death and the general resurrection further down the road (The Resurrection of Jesus, p. 199).
It was the empty tomb and resurrection appearances that were responsible for this tweak, although the eschatological category of 'resurrection' helped supply the interpretation.
To put it bluntly (I know you'll appreciate this), I believe this is dead wrong. I think it's basically the position of Wright (you believe he approximates the truth on this point; Resurrecting Jesus, pp. 321-6), who I believe is completely unreliable about this subject for reasons I intend to explore more fully in my article. But his errors and inconsistencies are reflective of more common assumptions.
Let me try to explain in summary what I will defend in more detail in my article. There are two main issues. The first involves the concept of resurrection, and the second relates to the notion that 1st-century Jews expected an imminent resurrection.
The Concept of Resurrection in Ancient Judaism
First, the concept of 'resurrection' in ancient Judaism was absolutely not exclusively eschatological. Far from it. This is a widespread, but utterly baseless supposition upon examination. There are several Jewish tales in the Hebrew Bible, in the Gospels, and in nonbiblical literature of individuals being resurrected. Therefore, resurrection was certainly a category that could be applied to individuals.
There is only one objection to this, and it's completely erroneous: the old 'resuscitation vs. resurrection' dichotomy. According to this dichotomy as traditionally understood, 'resuscitation' is coming back to life, but still being mortal; 'resurrection' is simply the unified concepts of 'coming back to life' and being 'immortalized'. Other characters in Jewish texts who came back to life were merely 'resuscitated', but Jesus was resurrected. However, apart from Jesus, 'resurrection' is only found in Jewish texts relating to an eschatological, general resurrection. So scholars have either tied themselves in knots trying to explain, without recourse to the supernatural view of the texts, why Jesus was said to be resurrected anachronistically, or, arguing that this can't be done plausibly, have defended the traditional religious view.
This 'resuscitation vs. resurrection' dichotomy, however, is artificial. It's not articulated by the ancient sources, only by much later patristic era and post-Reformation era theologians (see Steven E. Harris 2018, 'On the Three Kinds of Resurrection of the Dead', IJST 20/1, pp. 8-30.). It exists only because of a misunderstanding of the ancient sources, which misunderstanding results from four main failures:
(A) The failure to grasp how the ancients understood 'immortality', which is entirely discrete from the concept of 'resurrection'. Immortality in the ancient world is tied to the interrelated concepts of category of being, cosmological space, and epochal time. That is, it can depend on what you are, where you are, and even when you are, although all three components aren't necessary (I am here expanding the concepts discussed by Dag Endsjø 2009, Greek Resurrection Beliefs and the Success of Christianity, pp. 78-89).
Category of Being
The gods proper are always innately immortal, but they also inhabit immortal spaces outside the ordinary sphere of human existence (although they can be accessed in sacred spaces like temples, etc.).
Cosmological Space
Immortalized human beings, on the other hand, typically have to be transferred to an immortal space. Their immortality is spatially constructed, but their category of being also shifts (i.e., from humans to gods). There's a reason why you can't go to the house of Utnapishtim, Herakles, or Enoch, (or Jesus) and knock on the door to ask if they have any spare sugar or eggs for your cake recipe. You won't run into them casually shopping at the local marketplace. Immortal beings just don't operate this way. There are also other forms of mythical life connected to cosmological space, such as the long-lived race of people that lived in Hyboborea.
Epochal Time
Finally, whether immortality is achievable can also depend on the epoch in which one lives. For example, in the Heroic Age of Greek myth, several exceptional heroes achieved immortality by being spatially transferred to immortal realms, and this was more easily imaginable because of the epoch in which they lived. Living at the beginning of time prior to the Flood, Adam and Eve also had access to immortality before they were ousted from the mythical space of Eden. They had a natural longevity that extended several hundreds of years, illustrating that other forms of mythical life could also depend on the epoch in which you lived. Mythical longevity prevailed in the antediluvian worlds of Mesopotamian and biblical myth, and also in the Greek Golden and Silver Ages. The same concepts apply in Jewish eschatology. Different kinds of ideal states of existence are imagined as achievable in Jewish eschatology because they relate to an epoch quite different from the present one, except it takes place in the indefinite future instead of the deep past. Thus, according to 2Baruch, for example, the righteous can metamorphose into any desired immortal forms in the future epoch, but according to the Book of the Watchers, the future epoch is imagined as an ideal antediluvian world where the lives of the righteous are again extended to several hundred years.
Given the above, we can know that Jesus's immortality would have been spatially conceived, like the Hellenistic and Jewish heroes mentioned. It had nothing to do with the fact that he was resurrected, except inasmuch as his being resurrected was a precondition of his being immortalized, since he was dead (one who has died, except on a Platonic anthropology, cannot be immortal; their soul may go on to simply exist, but it is not an immortal soul, but a dead one). Both in the Gospels and Pauline letters, we know Jesus is immortalized because their authors believed Jesus had been translocated to an immortal space, and these authors gave discrete indications of that. 'Resurrection' language didn't carry that meaning for them.
(B) The failure to understand what is involved in references to an eschatological resurrection in Jewish texts. Adela Collins notes that there are two constants in the notion of an eschatological resurrection in ancient Judaism: futurity and collectivism ('Apotheosis and Resurrection', The New Testament and Hellenistic Judaism, eds. P. Borgen and S. Giversen, p. 99). Immortality is not one of the constants. For example, as noted above, in the Book of the Watchers in 1Enoch, the righteous in the future age only live to mythical ages like the antediluvian patriarchs and thus implicitly die. Further, the evil dead are also sometimes resurrected in Jewish eschatological texts, but they are not thereby immortalized. In 4Ezra and Revelation, for instance, they are killed off again in hell.
Given the above, since Jesus's resurrection didn't conform to the two defining features of the eschatological resurrection and only conforms to a falsely assumed third feature (namely, immortality; see A above and C below on erroneously conflating the concepts of 'resurrection' and 'immortality'), it would not have occurred to the ancient Christians to map Jesus's resurrection onto the eschatological resurrection simply because they also believed he became immortal (on why they actually were connected, see D below).
(C) The failure to understand that although many texts that do feature an eschatological resurrection imagine immortality for the righteous (Daniel, 2Baruch, etc.), it is plainly evident that 'resurrection' isn't what mediates this immortality. Scholars often overlook that humanity doesn't go exctinct in Jewish eschatology (there are exceptions in, e.g., 4Ezra and Sibylline Oracles). You don't have to be 'resurrected' into the future age. When it arrives, people are still alive as normal. Eschatology in Judaism isn't a 'postmortem' category. Thus, when these texts describe the future states of the righteous as immortality, metamorphosis, extended lifespans, status elevation, etc., they are far from just talking about people who are 'resurrected', but include those who are alive when the future age arrives. So, for example, the whole debate about what the astral symbolism for the 'wise' means in terms of resurrection in Daniel 12.3 is based on a fundamental error. The 'wise' isn't a category of 'resurrected' people, but includes those wise people who are alive at this time (humanity has not gone extinct!). In fact, Daniel 11.35 explicitly says that only some of the wise have died.
Given the above, it should be understood that the purpose of the resurrection in Jewish eschatology is to bring back any deserving dead so that they can experience whatever states of existence are designed for the living in the future age. 'Resurrection' isn't mediating these states, since these states also include those who haven't died. These states are achievable because a different epoch is involved (see point A above), which can be imagined in any way a given writer wants. This is why Paul imagines that resurrected Christians become immortal in 1Corinthians 15. It's not because he's working from a special notion of 'resurrection' as distinct from something else called 'resuscitation' (there is no such terminological distinction in the primary sources). It's because this takes place in a future epoch called the 'kingdom of God', which Paul says doesn't admit mortals (1Cor 15.50). That 'resurrection' doesn't mediate this immortal state in Paul's discussion is, as you can predict from the above, confirmed by the fact that the living are also immortalized.
(D) The failure to understand the historical and rhetorical situation that elicited Paul's discussion of a future resurrection of Christians, including the meaning of his 'first fruits' metaphor. Many think that Paul called Jesus the 'first fruits of those who have died' (1Cor 15.20,23) because Jesus was the first person to be resurrected. It's thought that Paul could have only said this if he meant 'resurrection' as opposed to 'resuscitation', since there were others who were believed to have died and come back to life before Jesus.
But this thinking is wrong. Paul only means that Jesus is the first person of the specific event he's referring to to be resurrected, i.e., the future resurrection of dead Christians. It's like saying, 'Eric is the first person to arrive at Dale's party'. This doesn't mean nobody has partied before. It just means Eric is the first party-goer to arrive at this particular event; namely, Dale's party.
Paul's reason for thinking Jesus was the first person of the specific event he has in mind to be resurrected isn't arbitrary. He's refuting a denial of a future resurrection of dead Christians. In order to do that, he takes the shared belief in the resurrection of Jesus (1Cor 15.1f., 11) and fabricates a connection between it and the resurrection of dead Christians so that if the Corinthians denied the latter, they would be forced to deny the former. By linking Jesus's resurrection with the resurrection of dead Christians, the Corinthians would therefore be compelled to accept the latter (see 1Cor 15.12-19).
Specifically, as he goes on to write, Paul tries to forge a phenomenological connection between Jesus's resurrection and the resurrection of Christians with an Adam typology. In other words, as those in Adam die, those in Christ (e.g., Christians) would be resurrected. But since Jesus's resurrection already happened and dead Christians were still dead, Paul also illustrates the relation temporally with the 'first fruits' metaphor. In other words, Jesus's resurrection can be said to anticipate the resurrection of Christians in the same way the first fruits anticipates the main harvest (see 1Cor 15.20-23 for this reasoning).
Paul would have acknowledged Jesus wasn't the first person to ever be resurrected. This would not have undermined his point, nor would it have been relevant. Although not the first person to be resurrected, Jesus's resurrection is significant for Paul in this context because, as the Adam typology indicates, Christians are 'in Christ'; therefore, what applies to Jesus applies to Christians. They aren't 'in Lazarus' or 'in the son of the Shunammite woman'. Likewise, those who die only die because they are 'in Adam', even though for Paul, Adam wouldn't have been the first person to die (he would have believed Abel was) any more than Jesus would have been the first person to be resurrected.
I emphasize 'Christians' throughout for reasons that I hope became clear. But there is another reason. It is important to note that Paul did not link Jesus's resurrection to an eschatological resurrection as conceived in Jewish eschatology. Paul only connected the resurrection of Jesus to a resurrection of Christians in particular. This unique idea of a resurrection of Christians seems to have come about as a result of the problem of increasing numbers of Christians dying as time went on and the parousia not happening. This leads us to the second overall point:
An Imminent Resurrection?
Paul believed a resurrection of Christians was imminent because he believed it occurred simultaneously with the parousia, which he believed was imminent. But Paul had a reason distinctive to Christian history and beliefs for believing in an imminent resurrection of Christians. The belief in this imminent resurrection came after the belief in Jesus's resurrection, not before it. Christians were not originally waiting around for an eschatological resurrection to occur imminently. Jesus's statements on the eschatological resurrection in the Synoptics give no indication that it's imminent, and it makes no sense to think Jesus's followers believed this.
Why? Jesus's followers thought he came to rule the world as the messiah. As the messiah living among them, of course they thought his messianic rule was imminent. But he died. In order to continue to believe he was the messiah, they rationalized that he was resurrected (a category that could in fact apply to individuals, as we've seen). Then they placed him in the sky to rule from there until he returned soon to rule the kingdom they initially thought he was setting up before his death on earth. Because they believed this was about to happen soon, none of Jesus's original followers would have thought (I speak as a fool), 'Yeah! The messiah has come and he's about to rule! I can't wait to die and be resurrected!' Obviously they expected to be alive when he started ruling because he had already come.
But the problem is, too much time was passing, the parousia wasn't happening, and increasing numbers of Christians were dying. These dead Christians therefore would miss out on the parousia. But as we can see from 1Th 4.13-18, Paul said there was a prophetic oracle that dictated that at the parousia, dead Christians would be resurrected. They would then be reunited with still-living Christians. This way, living Christians wouldn't have any advantage over dead Christians simply for being alive when the parousia occurred.
As this prophecy spread, some Christians in Corinth rejected this idea of a resurrection of dead Christians (why is unclear, but the usual explanations don't work; that's another subject). Apart from this particular rhetorical situation, there is no evident reason why anyone would ever think Jesus's resurrection had anything to do with an eschatological resurrection, as I explained further above. They were connected artificially only by Paul, and this did not involve the eschatological resurrection we find variously conceived in Jewish texts, but only the specific idea of a resurrection of dead Christians. It therefore wouldn't have been belief in an imminent resurrection before Jesus's death that influenced the idea of Jesus's resurrection or the idea of Jesus's resurrection as a 'first fruits'.
You do try to offer some evidence of a pre-death belief in an imminent resurrection. But I don't believe you can use Jesus's resurrection predictions, 4Q521, or Daniel 7-12 to show this. I'll go over each. You also appeal to 1Thessalonians to support this reasoning, but that's more probably tied to and makes better sense on the reconstruction I gave above, so no need to go over it again.
Jesus's Resurrection Predictions
I am not at all convinced by any arguments you give regarding Jesus being vague about his predictions, the 'third day' or 'after three days' meaning a 'short time', or the predictions not referring to Jesus's resurrection individually conceived but only as part of the 'general resurrection'. I think all the typical arguments in this respect are motivated by the desire to keep Jesus's predictions historical without thinking he violated the traditional belief that 'resurrection' was a collective, eschatological event and without being forced to explain why his followers didn't then anticipate his resurrection. But once one divests themselves of the thinking that 'resurrection' wasn't an individual category and of the whole 'resuscitation vs. resurrection' dichotomy, this line of argument will seem less plausible.
The predictions are clear in the Gospels. Jesus's followers behave like Jesus never uttered them because they are literary idiots. It's the same reason they act as if Jesus didn't miraculously feed thousands of people--twice! To try to get behind the predictions to an earlier form and meaning more congenial with the erroneous assumption that resurrections didn't happen to individuals and then try to come up with reasons why the disciples of Jesus behaved as if these predictions were never cast is to miss the point of the texts.
This text does not seem to reflect the idea that the eschatological resurrection was imminent. In fact, it doesn't seem to mention the eschatological resurrection at all. The parallel with Matthew and Luke would rather indicate that the messiah would demonstrate his various messianic powers, one of which is the ability to resurrect the dead, just like Jesus in the Gospels. When Jesus says 'the dead are resurrected' (Mt 11.5; Lk 7.22), he wasn't referring to the eschatological resurrection, but to the various individuals he resurrected as one sign that he was the messiah. There is no reason I can see to think 4Q521 doesn't mean the exact same thing.
Daniel 7-12
You argue that Daniel had an influence on Jesus. Since Daniel imagines an imminent resurrection of the dead when the kingdom it envisions came, Jesus and his followers must have also probably thought that since the kingdom of God was imminent, a resurrection of the dead must have been imminent. It at least can't be denied that Daniel had an influence on how the Gospels depict Jesus's teachings. Whichever is the case, I don't believe this shows Jesus's followers would have thought the eschatological resurrection was imminent.
As I already indicated, Jesus's statements about the eschatological resurrection don't seem to suppose it is imminent. Further, again as I already indicated, Jesus's followers believed Jesus was about to rule a messianic kindgom, and the last thing on their minds would be dying and resurrecting.
It's my position that excitement about the messianic kingdom beginning in their lifetimes would have pushed any belief in an eschatological resurrection to the margins of their thought. This would be the case even if they didn't think they themselves were going to die. They still wouldn't have have been expecting people to start popping up out of the ground at any moment. As the story of the Zebedee brothers illustrates, they would have been thinking about their roles in the messianic kingdom.
4Ezra illustrates my point well. Here, the messiah comes and rules for several hundred years before the eschatological resurrection occurs. Then follows another epoch. In other words, there's a lengthy messianic kingdom, a resurrection of the dead follows the messianic kingdom, then a final epoch follows the resurrection of the dead. The ancient Christians could have easily believed this was the way things would happen (Revelation reflects this as well). We don't know how they would have interpreted Daniel on this point, and we can't just assume how they would have read it, especially since Daniel mentions nothing about a messianic kingdom.
Thanks for reading. I would love to hear your expert thoughts.
Sincerely, Eric
submitted by ericbwonder to AcademicBiblical [link] [comments]

2021.10.27 03:40 agehjrbrbej1 Metroid Zero Mission Ridley Area

Is there a way to get out of the Ridley area in Metroid Zero Mission without going to his lair to kill him? I think I accidentally came here too early, so I’d really prefer to go to the other areas before fighting Ridley.
submitted by agehjrbrbej1 to Metroid [link] [comments]

2021.10.27 03:40 kyke03 Any idea where to get this as a wallpaper?

submitted by kyke03 to CounterSide [link] [comments]

2021.10.27 03:40 Many-Ad4736 Looking for axie manager

Good day Managers! I am looking for scholarship. Hard working and willing to dedicate my time playing axie everyday.
Name:Julius Garcia Age: 21 Gender: Male Location:Philippines Civil Status: Single Nationality: Filipino Device: AndroidPhone Connection: Mobile Data/Wifi Average SLP per day: 75-150
TELEGRAM:Julius Garcia
How many hours per day can you dedicate to playing Axie: I can play 8-10 hours a day.
Do you already have experience playing Axie Infinity: Yes im Playing Axie Before and I have 1800MMR And Im Watching YouTube about axie to learn More.
Gaming Experience: Call Of Duty Mobile, Clash Of Clans, Mobile legends
Why should you hire me? - In this time of pandemic I'm looking for alternatives to help my family to support them in our financial needs and to pay bills while doing my passion of gaming I hope you'll give me a chance to be one of your scholars and I assure you that I will put my best and effort on it. Thank You!
submitted by Many-Ad4736 to AxieScholarshipsGroup [link] [comments]

2021.10.27 03:40 morganath1 Garen Mid

I think Garen is stronger mid than top.
He’s pretty resistant to poke (Ori etc.) he can also negate their cc well.
He is also VERY strong against assassins with his W being able to stifle their big burst. His W vs a Zed R means you live 99/1000 times.
Plus you can build normal Garen things and get kills with roams or even when they underestimate you.
submitted by morganath1 to GarenMains [link] [comments]