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Will You Add? - Jesus Autobiography
188 Stage Hero's Journey (Monomyth): Fear of the Return to the Ordinary World s the figure of an almost super-human judge, who is to sit on the throne of God and to separate the righteous from the wicked. He is to deliver the righteous to everlasting life and the wicked to everlasting punishment." (David Flusser, professor of early Christianity, Hebrew University, Jewish Sources in Early Christianity, p. 56) In attempting to define the nature of this One, the Gordian Knot, consisting merely of a human evaluation, looms large in Judaism. Can he be a cosmic judge of such unbounded authority and be simply super-human, or is this description a trivialization of his true character?The Hero's Journey (Monomyth) is the template upon which the vast majority of successful stories and Hollywood blockbusters are based upon. In fact, ALL of the hundreds of Hollywood movies we have deconstructed (see URL below) are based on this 188+ stage template.Understanding this template is a priority for story or screenwriters. This is the template you must master if you are to succeed in the craft.[The terminology is most often metaphoric and applies to all successful stories and screenplays, from The Godfather (1972) to Brokeback Mountain (2006) to Annie Hall (1977) to Lord of the Rings (2003) to Drugstore Cowboy (1989) to Thelma and Louise (1991) to Apocaplyse Now (1979)].THERE IS ONLY ONE STORYTHE HERO'S JOURNEY:a) Attempts to tap into unconscious expectations the audience has regarding what a story is and how it should be told.b) Gives the writer more structural elements than simply three or four acts, plot points, mid point and so on.c) Gives you a tangible process for building and releasing dissonance (establishing and achieving catharses, of which there are usually four).d) Gives you a universal structural template upon which you can superimpose your situational story.and more...ABRIDGED TIP(S):*****Fear of the Return to the Ordinary World*****The Hero - willing and unwilling - often lives in fear of the return to the Ordinary World and the Ordinary Self. In Star Wars (1977), Luke never wants to go back to Tattooine. In Bonnie and Clyde (1967), Bonnie wakes up afraid that Clyde is not there. Even seemingly unwilling Heroes do not return to the same place - the Journey has given them a new capacity and transformed them into a New Self. In The Shawshank Redemption (1994), Andy does not return home but goes to Mexico. The authority that the Son of Man is portrayed as being invested with, as cited in the above passages, far transcends any delegated authority to adjudicate legal disputes, to wage war, or to interpret the Torah. For the Son of Man's judicial exercise encompasses the entire earth, and in its execution the full justice of God. The Father has vested all judiciary powers in the Son of Man (see Targum on Genesis 49:11, Targum on Isa. 11:4, 10:27, 14:29, Targum on Ps. 72:1-2, Psalms of Solomon 17:21-30, II Baruch 72:2-6, John 5:22-24, 27-30). "Thus it seems that the concept [the eschatological figure Son of Man] preceded the final identification of the Son of Man with the Messiah, which became common at the end of the second temple. It was so applied in the time of Jesus, who used to speak of the Son of Man as the heavenly judge and it seems that finally he identified himself with this sublime figure." (Encyclopedia Judaica, Vol. 15, p. 160) Jesus states unequivocally that he has an all-encompassing judicial authority. "For not even the Father judges anyone, but He has given all judgment to the Son. In order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgement, but has passed out of death into life." "...and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." (John 5:22-24, 27-30) The above cited passages are startling in their boundless import. Jesus claims that he has universal judicial authority as the Judge of all, because he is the "Son of Man." No prophet, priest, scribe, or rabbi has ever executed such a judicial authority. No mere man or angelic being operates in such a realm. In the Old Testament, the prerogative of judgment belongs exclusively to God (Gen. 18:25, Judges 11:27, Ps. 9:8, 50:60, 82:8, 94:2, 98:9, 110:6, Isa. 33:22, I Chron. 16:33, Aboth 4:29). Jesus' use of the Messianic title Son of Man encompasses the full breadth of his nature: preexistent, exaltation, suffering, atoning death, glorification, enthronement, coming King and Judge. Consequently, no devised category can contain Jesus. He bursts forth and declares that he is illimitable. Prerogatives that are solely Divine are affirmed by him. A trilemma confronts anyone who undertakes a serious investigation of the Person of Jesus. Either he was a fraud, self-deceived, i.e., nut or he was who he says he was. There can be no other options. The "good moral teacher" category utilized to neatly dismiss Jesus, demands by defini Bad Credit Personal Loans – Easy Loans Without Credit Fears All philosophical, theological and political discourse issues from a presuppositional matrix. The communicator's ideas are characterized, influenced, and motivated by such a preexisting corpus of antecedent ideas, or embraced truth. I begin with the presupposition that Jesus understood perfectly and clearly who he was.His auto-noetic frame was accurate and complete. From such a substratum his ipssissima verba would proceed. Filtered through an Occidental mindset, in particular, a pragmatic philosophy, the words of Jesus have been denuded of their intrinsic authority and regenerative power. The context in which we read the words of Christ must change, from a late Twentieth Century, techno-centric, hedonistic, materialistic, democratic state to a matrix of First Century Judaism. When the words of Christ are heard within the context of his day, and understood against the backdrop of Rabbinic Judaism, his words blaze with unsurpassed authority and cut like a two-edged sword (Isa. 49:2). He spoke with an authority unprecedented within the history of Israel (Ps. of Sol. 17:36, 43, Matt. 7:29, 24:35, Mk. 1:22, 27, Lk. 4:36).You require monetary help for meeting various expenses some of them may be urgent. But your bad credit may prove to be a huge hurdle in taking a loan. However there are lenders who provide bad credit personal loans in a smooth manner if you meet some conditions. Bad credit personal loan amount can be used in variety of purposes like home improvements, for clearing weeding or educational bills or even for paying off debts.Bad credit personal loans offer an opportunity for taking a loan without worrying about your bad credit. This is more so if the bad credit borrower places his home or any valuable property as collateral with the lender. On securing the loan, the lender can afford to ignore the bad credit. Not only that the borrower gets secured bad credit personal loans at lower interest rate also making the loan less burdensome. Grater amount ranging up to even ?75000 can be availed under bad credit personal loans. Also the lender give ample repayment duration of say 25 to 30 years to the bad credit people so that they can reduce monthly payments towards the loan installments.On the other side tenants or non-homeowners can opt for unsecured bad credit personal loans which are approved without collateral. Income and employment documents are considered sufficient for the loan approval. But a smaller amount of up to ?25000 will be approved for shorter repayment duration. The interest rate on unsecured bad credit personal loans is kept higher as lenders need to cut risks. Compare different lenders for availing comparatively lower interest rate before settling for a deal with a lender. If the loan installments are regularly paid off, your credit score will move higher, enabling you in taking a loan at easier terms in future. Utilizing a Messianic designation from the Old Testament and a title rich in apocalyptic color, Jesus would identify himself to his Judiac world. Jesus' "autobiographical designation", utilized 81 times in the gospels, was the title "Son of Man." Through this Messianic prism we shall see the transcendent dimension of Jesus' nature as defined by him. "Jesus chose it [title "Son of Man"] as the ideal expression for progressively and, to some extent, retrospectively, revealing the nature of his person and work." (D. A. Carson, professor of New Testament, Trinity Evangelical Divinity School, Expositor's Bible Commentary, Vol. 8, p. 213) Jesus adopted and repeatedly alluded to the figure "Son of Man" from Daniel 7:13-14, "I kept looking in the night visions, and behold, with the clouds of heaven one like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations, and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed." Daniel in vision sees four empires in succession depicted as bestial, verses 1-12, characterizing the savage, rapacious nature of their rule. But another figure comes upon the scene, he is conducted to the "Ancient of Days", the "Son of Man." In Hebrew, the phrase "Son of Man" is bar enosh. "Enosh" emphasizes the mortal, frail, creaturely, incurable nature of man in the bondage of corruption, in stark contrast to the four preceding images depicting the arrogant brutality of totalitarian power. Power exercised in the establishment and continuance of an empire's reign. Dictatorial violence that stamps out any residue of resistance. But this figure (Son of Man) has acquired a kingdom not by military might or dictatorial tyranny, but through humiliation and suffering. In the title "Son of Man" there is a unitive exegetic presented, the multi-faceted significance of the humiliation and glorification of the Messiah is revealed. "...while Daniel 7:13-14 indeed speaks of the glorification of the Son of Man, it is in context a glorification and vindication through suffering. Both aspects of 1) humiliation and suffering, on the one hand, and 2) vindication and glory on the other, are signaled by the expression 'Son of Man'..." (Richard N. Longenecker, professor of New Testament, Wycliffe College, University of Toronto, The Christology of Early Jewish Christianity, p. 87-88) In Rabbinical literature much is said regarding the passage in Daniel 7:13 as describing the Messiah. In the Talmud of Babylon Sanh. fol. 98.1, Daniel 7:13-14 is reconciled with Zechariah 9:9. Joshua ben Levy said, "If Israel are worthy, the Messiah comes with the clouds of heaven; but if they are not worthy, he comes poor, and riding on an ass." Samuel ben Nachman (270 C.E.) said that according to Daniel 7:13, the angels accompany the Messiah as far as their precincts allow, while God then conducts him to Himself, according to Jeremiah 30:21 (Midrash on Ps. 21:7). In Zohar, Gen. folio 85.4, reference is made to Daniel 7:13 as referring to the Messiah. The Hebrew name "Anani" meaning "clouds" is a name for the Messiah (alluding to Daniel 7:13) in the Targum translation of I Chron. 3:24. Mention is made of the name of a person, Anani, it is added, "Who is the Messiah that is to be revealed,"-a direct reference to Daniel 7:13. In the Talmud of Babylon Sanh. 96b the Messiah is named Bar-Naphle, the cloud-man. Rabbis Jarchi, Saadiah, Gaon, Aben Ezra, and R. Joshua expounded the text of Daniel 7:13 as referring to the Messiah. Outside of Rabbinical literature, Justin in his Dialogue 32.1 reports that the "one like a son of man" of Daniel 7:13 was identified with the King Messiah in mid-Second Century Judaism. "For the Son of Man has come to save that which was lost." (Matt. 18:11) Jesus said unequivocally that he had the authority to forgive sins because he was the Son of Man (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Lk. 5:23-24, 7:47-48). The word "authority" is the Greek word exousia, its root meaning is literally "out of substance or nature," indicating an intrinsic right and power of execution. The exousia was his because he identified himself as the "Son of Man." As the long-awaited Savior of Israel, Jesus would embody the saving nature of God, forgiving sins on the merit of his own intrinsic nature. "...All the good which I will do unto you I do through the merit of the Messiah who was kept back all those years. He is righteous and filled with salvation." (Zech. 9:9) (Pes. R. 146b, 159b.) Jesus exercised an atoning authority in forgiving sins redemptively, a salvational act considered exclusively Divine. The Jews unwaveringly believed that "God keeps Salvation in His own power." (Talmud of Babylon Sanh. 113a) "But there is forgiveness with Thee, that Thou mayest be feared." (Ps. 130:4) "Forgiveness is solely with the Lord; He alone is capable of forgiving. The mouth of a mortal who, after all, is himself in need of forgiveness, cannot pronounce the sinner pure, much less render him pure. Only He, Who is as omnipotent as He is gracious, in the abundance of His grace and almighty power, can perform for man that miracle of miracles, the blotting out of the consequences of his past mistakes." (Samson Raphael Hirsch, The Hirsch Psalms, pg. 396) "And behold, they were bringing to Him a paralytic, lying on a bed; and Jesus seeing their faith said to the paralytic, 'Take courage, My son, your sins are forgiven.'" "For which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise, and walk'? 'But in order that you may know that the Son of Man has authority on earth to forgive sins'-then He said to the paralytic-'Rise, take up your bed, and go home.'" (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Luke 5:20, 23, 24, 7:47-48). No sinful mortal can pronounce a condemned sinner forgiven and free from sin's consequences. A sinner can share his knowledge of a savior but the saving act of forgiveness and pardon is exclusively Divine. To forgive sins is solely a Divine prerogative that Jesus unhesitatingly asserted, a salvational act no Rabbi, priest, or prophet would have dared imitate for fear of committing blasphemy. (Luke 5:21, Matt. 9:3, Mk. 2:6-7) "...the word used in Hebrew for 'forgiven' is the Hebrew salach, literally, nislechu lecha chatoteicha (forgiven are your sins). Today, in Hebrew, a person may say to another, 'Ani soleach lecha' (I forgive you), but in the time of Jesus this expression for forgiveness was only used of God's forgiving someone (cf. Leviticus 4:26, 31, 35). "...in the healing of a paralyzed man he used words of forgiveness reserved strictly in the Law to God." (Dr. Robert Lindsey, Hebrew scholar, from 1945-1990 Pastor of the Narkis Street Baptist Congregation, Jerusalem, Israel, Jesus Rabbi and Lord, p. 48, 50.) The idea that the redemptive act of forgiving sins is within the human domain, "Is alien to the mind of Judaism and of early Christianity." (Vincent Taylor, The Gospel According to Saint Mark, p. 199) Jesus recognized His own saving task as summed up in his words at the house of Zaccheus, "Today salvation has come to this house, because he too is a son of Abraham for the Son of Man has come to seek and to save that which was lost." (Lk. 19:9-10) To exercise the authority to forgive sins, as illustrated in the healing of the paralytic (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Lk. 5:20, 23, 24, 7:47-48), was not a salvific work foreign to his nature as the Son of Man. Every Jew, confronted with the ministry of Jesus, understood the implication of the salvational acts of forgiveness that he singularly offered, "...the early Jewish believers in Jesus appreciated the fact that as the Messiah, he was the one who had embodied and effected the salvation promised of old..." (Richard N. Longenecker, The Christology of Early Jewish Christianity, p. 103). The healing and redemptive work of forgiving sins was an exercise of authority over the physical and spiritual realm of human malady preadumbrating the Son of Man's role as the eschatological judge of men and nations. "This expression [Son of Man] goes beyond self-reference and, seen in the light of the post-resurrection period, surely indicates that the eschatological judge had already come on earth with the authority to forgive sin." (D. A. Carson, Expositor's Bible Commentary, Vol. 8, p. 222) As the holder of the intrinsic right and power of execution as the Universal Judge (Matt. 16:27, 25:31-46), to heal a body and forgive sins did not tax his authority. "The one like a man [the Son of Man] who sits upon the throne of God's glory, the sublime eschatological judge, is the highest conception of the Redeemer ever developed by ancient Judaism."-David Flusser, Jesus, p. 103 In the Jewish Apocalyptic book, The Parables of Enoch, the date of authorship is considered to be pre-70 C.E. (see James Charlesworth, Jesus Within Judaism, p. 40, ff), the "Son of Man" is presented as pre-existent from all eternity, he is specially related to God, in that he shares both the heavenly glory of God and is God's chosen agent of vengeance and judgment. The picture of his exalted greatness and authority is overwhelming to behold. "And there I saw One who had a head of days, and His head was white like wool, and with Him there was another whose countenance had the appearance of a man, and his face was full of graciousness, like one of the holy angels. And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, and why he went with the Head of Days? And he answered and said unto me: 'This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. And this Son of Man whom thou hast seen shall put down the kings and mighty from their seats, and the strong from their thrones, and shall loosen the reins of the strong and break the teeth of sinners. And he shall put down the kings from their thrones and kingdoms because they do not extol and praise Him, nor humbly acknowledge when the kingdom was bestowed upon them. And he shall put down the countenance of the strong, and shall fill them with shame. And darkness shall be their dwelling, and worms shall be their bed, and they shall have no hope of rising from their beds, because they do not extol the name of the Lord of Spirits.'" (I Enoch 46:1-6) "And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden. For from the beginning the Son of Man was hidden, and the Most High preserved him in the presence of His might, and revealed him to the elect. And the congregation of the elect and holy shall be sown, and all the elect shall stand before him on that day. And all the kings and the mighty and the exalted and those who rule the earth shall fall down before him on their faces, and worship and set their hope upon that Son of Man, and petition him and supplicate him for mercy at his hands." (I Enoch 62:3-8) "And he sat on the throne of his glory, and the sum of judgment was given unto the Son of Man, and he caused the sinners to pass away and he destroyed from off the face of the earth, and those who have led the world astray. With chains shall they be bound, and in their assemblage-place of destruction shall they be imprisoned, and all their works vanish from the face of the earth. And from henceforth there shall be nothing corruptible; for that Son of Man has appeared, and has seated himself on the throne of his glory, and all evil shall pass away before his face, and the word of that Son of Man shall go forth and be strong before the Lord of Spirits." (I Enoch 69:26-29) In the above cited passages the Son of Man is shown seated on the Throne of Glory, existing before the sun and stars were created, executing universal judgment, and bringing salvation at the end of ages, when he will be enthroned as king of the world. "The son of man has a superhuman, heavenly, sublimity. He is the cosmic judge at the end of time; seated upon the throne of God, he will judge the whole human race with the aid of the heavenly host, consigning the just to blessedness and sinners to the pit of hell; and he will execute the sentence he passes." (Encyclopedia Judaica, Vol. 15, p. 160) The authority of this figure "Son of Man" far transcends any anointed office in the Old Testament or the whole angelic order. He stands signally alone in all Judaism as the final arbiter of the destiny of men and nations. "The image of this Bar-Enosh is fascinating and unique. It is the figure of an almost super-human judge, who is to sit on the throne of God and to separate the righteous from the wicked. He is to deliver the righteous to everlasting life and the wicked to everlasting punishment." (David Flusser, professor of early Christianity, Hebrew University, Jewish Sources in Early Christianity, p. 56) In attempting to define the nature of this One, the Gordian Knot, consisting merely of a human evaluation, looms large in Judaism. Can he be a cosmic judge of such unbounded authority and be simply super-human, or is this description a trivialization of his true character? The authority that the Son of Man is portrayed as being invested with, as cited in the above passages, far transcends any delegated authority to adjudicate legal disputes, to wage war, or to interpret the Torah. For the Son of Man's judicial exercise encompasses the entire earth, and in its execution the full justice of God. The Father has vested all judiciary powers in the Son of Man (see Targum on Genesis 49:11, Targum on Isa. 11:4, 10:27, 14:29, Targum on Ps. 72:1-2, Psalms of Solomon 17:21-30, II Baruch 72:2-6, John 5:22-24, 27-30). "Thus it seems that the concept [the eschatological figure Son of Man] preceded the final identification of the Son of Man with the Messiah, which became common at the end of the second temple. It was so applied in the time of Jesus, who used to speak of the Son of Man as the heavenly judge and it seems that finally he identified himself with this sublime figure." (Encyclopedia Judaica, Vol. 15, p. 160) Jesus states unequivocally that he has an all-encompassing judicial authority. "For not even the Father judges anyone, but He has given all judgment to the Son. In order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgement, but has passed out of death into life." "...and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." (John 5:22-24, 27-30) The above cited passages are startling in their boundless import. Jesus claims that he has universal judicial authority as the Judge of all, because he is the "Son of Man." No prophet, priest, scribe, or rabbi has ever executed such a judicial authority. No mere man or angelic being operates in such a realm. In the Old Testament, the prerogative of judgment belongs exclusively to God (Gen. 18:25, Judges 11:27, Ps. 9:8, 50:60, 82:8, 94:2, 98:9, 110:6, Isa. 33:22, I Chron. 16:33, Aboth 4:29). Jesus' use of the Messianic title Son of Man encompasses the full breadth of his nature: preexistent, exaltation, suffering, atoning death, glorification, enthronement, coming King and Judge. Consequently, no devised category can contain Jesus. He bursts forth and declares that he is illimitable. Prerogatives that are solely Divine are affirmed by him. A trilemma confronts anyone who undertakes a serious investigation of the Person of Jesus. Either he was a fraud, self-deceived, i.e., nut or he was who he says he was. There can be no other options. The "good moral teacher" category utilized to neatly dismiss Jesus, demands by definit Samsung Z400: Compact and Light 3G Mobile Phone Man'..." (Richard N. Longenecker, professor of New Testament, Wycliffe College, University of Toronto, The Christology of Early Jewish Christianity, p. 87-88)The Samsung Z400 comes with the smoothest slide opening mechanism in a choice of silver or black colour which gives the phone an extra refined look. The handset has two cameras (0.3 megapixels) for video calling and a high quality (2 megapixel) CMOS camera for still shots. In good light the camera delivers excellent results. The display is very high quality with 262k colours and 320 x 240 pixels and the music player supports a wide range of formats including MP3, WMA and AAC and is stereo. Memory capacity is 30 Mbytes with support for a memory card. More features of Samsung Z400 include a document viewer with support for common document formats including Word and Excel. The document viewer allows you to read files in Excel, PPT & Word format as well as HTML, PDF & text files. Weighing just 107 grams & measuring 96.7 x 47.8 x 18.8 mm provides the user with a solid weight handset but in a slim size. The handset is extremely useable & has easy to access functions and a clear cut keypad. The WAP internet browser allows you to access the internet from your mobile phone.The Samsung Z400 mobile phone comes with good messaging service & makes sure that you don’t loose contact with your friends & family. You can use SMS, multimedia messaging (MMS) & email to stay in touch with others. The Samsung Z400 video feature lets you enjoy video recording, video calling & video messaging. You can record your video & either sends it to others via email or multimedia messaging save it on the phones memory or simply play it back on the Z400. The phone book can be updated easily & you can add, edit & remove contacts details. The photo caller ID feature allows assigning a photo & text to a contact in your phone book. In all, the Z400 is one of Samsung's best 3G mobile phones. In Rabbinical literature much is said regarding the passage in Daniel 7:13 as describing the Messiah. In the Talmud of Babylon Sanh. fol. 98.1, Daniel 7:13-14 is reconciled with Zechariah 9:9. Joshua ben Levy said, "If Israel are worthy, the Messiah comes with the clouds of heaven; but if they are not worthy, he comes poor, and riding on an ass." Samuel ben Nachman (270 C.E.) said that according to Daniel 7:13, the angels accompany the Messiah as far as their precincts allow, while God then conducts him to Himself, according to Jeremiah 30:21 (Midrash on Ps. 21:7). In Zohar, Gen. folio 85.4, reference is made to Daniel 7:13 as referring to the Messiah. The Hebrew name "Anani" meaning "clouds" is a name for the Messiah (alluding to Daniel 7:13) in the Targum translation of I Chron. 3:24. Mention is made of the name of a person, Anani, it is added, "Who is the Messiah that is to be revealed,"-a direct reference to Daniel 7:13. In the Talmud of Babylon Sanh. 96b the Messiah is named Bar-Naphle, the cloud-man. Rabbis Jarchi, Saadiah, Gaon, Aben Ezra, and R. Joshua expounded the text of Daniel 7:13 as referring to the Messiah. Outside of Rabbinical literature, Justin in his Dialogue 32.1 reports that the "one like a son of man" of Daniel 7:13 was identified with the King Messiah in mid-Second Century Judaism. "For the Son of Man has come to save that which was lost." (Matt. 18:11) Jesus said unequivocally that he had the authority to forgive sins because he was the Son of Man (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Lk. 5:23-24, 7:47-48). The word "authority" is the Greek word exousia, its root meaning is literally "out of substance or nature," indicating an intrinsic right and power of execution. The exousia was his because he identified himself as the "Son of Man." As the long-awaited Savior of Israel, Jesus would embody the saving nature of God, forgiving sins on the merit of his own intrinsic nature. "...All the good which I will do unto you I do through the merit of the Messiah who was kept back all those years. He is righteous and filled with salvation." (Zech. 9:9) (Pes. R. 146b, 159b.) Jesus exercised an atoning authority in forgiving sins redemptively, a salvational act considered exclusively Divine. The Jews unwaveringly believed that "God keeps Salvation in His own power." (Talmud of Babylon Sanh. 113a) "But there is forgiveness with Thee, that Thou mayest be feared." (Ps. 130:4) "Forgiveness is solely with the Lord; He alone is capable of forgiving. The mouth of a mortal who, after all, is himself in need of forgiveness, cannot pronounce the sinner pure, much less render him pure. Only He, Who is as omnipotent as He is gracious, in the abundance of His grace and almighty power, can perform for man that miracle of miracles, the blotting out of the consequences of his past mistakes." (Samson Raphael Hirsch, The Hirsch Psalms, pg. 396) "And behold, they were bringing to Him a paralytic, lying on a bed; and Jesus seeing their faith said to the paralytic, 'Take courage, My son, your sins are forgiven.'" "For which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise, and walk'? 'But in order that you may know that the Son of Man has authority on earth to forgive sins'-then He said to the paralytic-'Rise, take up your bed, and go home.'" (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Luke 5:20, 23, 24, 7:47-48). No sinful mortal can pronounce a condemned sinner forgiven and free from sin's consequences. A sinner can share his knowledge of a savior but the saving act of forgiveness and pardon is exclusively Divine. To forgive sins is solely a Divine prerogative that Jesus unhesitatingly asserted, a salvational act no Rabbi, priest, or prophet would have dared imitate for fear of committing blasphemy. (Luke 5:21, Matt. 9:3, Mk. 2:6-7) "...the word used in Hebrew for 'forgiven' is the Hebrew salach, literally, nislechu lecha chatoteicha (forgiven are your sins). Today, in Hebrew, a person may say to another, 'Ani soleach lecha' (I forgive you), but in the time of Jesus this expression for forgiveness was only used of God's forgiving someone (cf. Leviticus 4:26, 31, 35). "...in the healing of a paralyzed man he used words of forgiveness reserved strictly in the Law to God." (Dr. Robert Lindsey, Hebrew scholar, from 1945-1990 Pastor of the Narkis Street Baptist Congregation, Jerusalem, Israel, Jesus Rabbi and Lord, p. 48, 50.) The idea that the redemptive act of forgiving sins is within the human domain, "Is alien to the mind of Judaism and of early Christianity." (Vincent Taylor, The Gospel According to Saint Mark, p. 199) Jesus recognized His own saving task as summed up in his words at the house of Zaccheus, "Today salvation has come to this house, because he too is a son of Abraham for the Son of Man has come to seek and to save that which was lost." (Lk. 19:9-10) To exercise the authority to forgive sins, as illustrated in the healing of the paralytic (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Lk. 5:20, 23, 24, 7:47-48), was not a salvific work foreign to his nature as the Son of Man. Every Jew, confronted with the ministry of Jesus, understood the implication of the salvational acts of forgiveness that he singularly offered, "...the early Jewish believers in Jesus appreciated the fact that as the Messiah, he was the one who had embodied and effected the salvation promised of old..." (Richard N. Longenecker, The Christology of Early Jewish Christianity, p. 103). The healing and redemptive work of forgiving sins was an exercise of authority over the physical and spiritual realm of human malady preadumbrating the Son of Man's role as the eschatological judge of men and nations. "This expression [Son of Man] goes beyond self-reference and, seen in the light of the post-resurrection period, surely indicates that the eschatological judge had already come on earth with the authority to forgive sin." (D. A. Carson, Expositor's Bible Commentary, Vol. 8, p. 222) As the holder of the intrinsic right and power of execution as the Universal Judge (Matt. 16:27, 25:31-46), to heal a body and forgive sins did not tax his authority. "The one like a man [the Son of Man] who sits upon the throne of God's glory, the sublime eschatological judge, is the highest conception of the Redeemer ever developed by ancient Judaism."-David Flusser, Jesus, p. 103 In the Jewish Apocalyptic book, The Parables of Enoch, the date of authorship is considered to be pre-70 C.E. (see James Charlesworth, Jesus Within Judaism, p. 40, ff), the "Son of Man" is presented as pre-existent from all eternity, he is specially related to God, in that he shares both the heavenly glory of God and is God's chosen agent of vengeance and judgment. The picture of his exalted greatness and authority is overwhelming to behold. "And there I saw One who had a head of days, and His head was white like wool, and with Him there was another whose countenance had the appearance of a man, and his face was full of graciousness, like one of the holy angels. And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, and why he went with the Head of Days? And he answered and said unto me: 'This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. And this Son of Man whom thou hast seen shall put down the kings and mighty from their seats, and the strong from their thrones, and shall loosen the reins of the strong and break the teeth of sinners. And he shall put down the kings from their thrones and kingdoms because they do not extol and praise Him, nor humbly acknowledge when the kingdom was bestowed upon them. And he shall put down the countenance of the strong, and shall fill them with shame. And darkness shall be their dwelling, and worms shall be their bed, and they shall have no hope of rising from their beds, because they do not extol the name of the Lord of Spirits.'" (I Enoch 46:1-6) "And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden. For from the beginning the Son of Man was hidden, and the Most High preserved him in the presence of His might, and revealed him to the elect. And the congregation of the elect and holy shall be sown, and all the elect shall stand before him on that day. And all the kings and the mighty and the exalted and those who rule the earth shall fall down before him on their faces, and worship and set their hope upon that Son of Man, and petition him and supplicate him for mercy at his hands." (I Enoch 62:3-8) "And he sat on the throne of his glory, and the sum of judgment was given unto the Son of Man, and he caused the sinners to pass away and he destroyed from off the face of the earth, and those who have led the world astray. With chains shall they be bound, and in their assemblage-place of destruction shall they be imprisoned, and all their works vanish from the face of the earth. And from henceforth there shall be nothing corruptible; for that Son of Man has appeared, and has seated himself on the throne of his glory, and all evil shall pass away before his face, and the word of that Son of Man shall go forth and be strong before the Lord of Spirits." (I Enoch 69:26-29) In the above cited passages the Son of Man is shown seated on the Throne of Glory, existing before the sun and stars were created, executing universal judgment, and bringing salvation at the end of ages, when he will be enthroned as king of the world. "The son of man has a superhuman, heavenly, sublimity. He is the cosmic judge at the end of time; seated upon the throne of God, he will judge the whole human race with the aid of the heavenly host, consigning the just to blessedness and sinners to the pit of hell; and he will execute the sentence he passes." (Encyclopedia Judaica, Vol. 15, p. 160) The authority of this figure "Son of Man" far transcends any anointed office in the Old Testament or the whole angelic order. He stands signally alone in all Judaism as the final arbiter of the destiny of men and nations. "The image of this Bar-Enosh is fascinating and unique. It is the figure of an almost super-human judge, who is to sit on the throne of God and to separate the righteous from the wicked. He is to deliver the righteous to everlasting life and the wicked to everlasting punishment." (David Flusser, professor of early Christianity, Hebrew University, Jewish Sources in Early Christianity, p. 56) In attempting to define the nature of this One, the Gordian Knot, consisting merely of a human evaluation, looms large in Judaism. Can he be a cosmic judge of such unbounded authority and be simply super-human, or is this description a trivialization of his true character? The authority that the Son of Man is portrayed as being invested with, as cited in the above passages, far transcends any delegated authority to adjudicate legal disputes, to wage war, or to interpret the Torah. For the Son of Man's judicial exercise encompasses the entire earth, and in its execution the full justice of God. The Father has vested all judiciary powers in the Son of Man (see Targum on Genesis 49:11, Targum on Isa. 11:4, 10:27, 14:29, Targum on Ps. 72:1-2, Psalms of Solomon 17:21-30, II Baruch 72:2-6, John 5:22-24, 27-30). "Thus it seems that the concept [the eschatological figure Son of Man] preceded the final identification of the Son of Man with the Messiah, which became common at the end of the second temple. It was so applied in the time of Jesus, who used to speak of the Son of Man as the heavenly judge and it seems that finally he identified himself with this sublime figure." (Encyclopedia Judaica, Vol. 15, p. 160) Jesus states unequivocally that he has an all-encompassing judicial authority. "For not even the Father judges anyone, but He has given all judgment to the Son. In order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgement, but has passed out of death into life." "...and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." (John 5:22-24, 27-30) The above cited passages are startling in their boundless import. Jesus claims that he has universal judicial authority as the Judge of all, because he is the "Son of Man." No prophet, priest, scribe, or rabbi has ever executed such a judicial authority. No mere man or angelic being operates in such a realm. In the Old Testament, the prerogative of judgment belongs exclusively to God (Gen. 18:25, Judges 11:27, Ps. 9:8, 50:60, 82:8, 94:2, 98:9, 110:6, Isa. 33:22, I Chron. 16:33, Aboth 4:29). Jesus' use of the Messianic title Son of Man encompasses the full breadth of his nature: preexistent, exaltation, suffering, atoning death, glorification, enthronement, coming King and Judge. Consequently, no devised category can contain Jesus. He bursts forth and declares that he is illimitable. Prerogatives that are solely Divine are affirmed by him. A trilemma confronts anyone who undertakes a serious investigation of the Person of Jesus. Either he was a fraud, self-deceived, i.e., nut or he was who he says he was. There can be no other options. The "good moral teacher" category utilized to neatly dismiss Jesus, demands by defini Asset Protection for Entrepreneurs 5:20, 23, 24, 7:47-48). No sinful mortal can pronounce a condemned sinner forgiven and free from sin's consequences. A sinner can share his knowledge of a savior but the saving act of forgiveness and pardon is exclusively Divine.If you are a small business owner, you have assets to protect. Usually associated with high income individuals and medical professionals, asset protection planning is just as necessary for owners of start-ups and small businesses.Unfortunately, asset protection is often ignored or lost in the long list of things to do when starting or building your business. This mistake can cost you and your family when you least expect it.What’s Involved in Protecting Your Assets?Asset protection planning is a simple concept. First you catalogue all of your personal and business assets, such as bank and brokerage accounts, personal property and real estate, etc. Next you identify possible financial threats and then you insulate yourself from threats using a combination of different legal entities (trusts, corporations, limited liability companies, etc.) and insurance.Properly done, this will help protect your current and future assets from loss due to the hazards of everyday life, such as lawsuits, business failures, and creditor claims.To create an asset protection plan, you’ll need to review your potential exposure to financial loss, assess the different types of protection available, evaluate potential tax issues involved and analyze your ongoing personal financial needs, such as qualifying for mortgages and easily accessing assets when required. You should work with competent financial and legal advisors who are familiar with asset protection strategies.Small Business Owners BewareAs a small business owner, there are several areas that warrant your concern. The first is to take financial liability issues into account when you choose the type of legal structure within which you’ll run your business (corporation, limited liability company, etc.). Once established, take care to follow the legal requirements of the entity you choose, so that you don’t jeopardize your personal assets. Some examples of this are not mixing business and personal expenses, not treating your business bank accounts as personal piggybanks, keeping necessary records, having the proper corporate officers and establishing a Board of Directors in corporations.Personal guarantees are another common source of financial exposure. Lenders, landlords and leasing companies To forgive sins is solely a Divine prerogative that Jesus unhesitatingly asserted, a salvational act no Rabbi, priest, or prophet would have dared imitate for fear of committing blasphemy. (Luke 5:21, Matt. 9:3, Mk. 2:6-7) "...the word used in Hebrew for 'forgiven' is the Hebrew salach, literally, nislechu lecha chatoteicha (forgiven are your sins). Today, in Hebrew, a person may say to another, 'Ani soleach lecha' (I forgive you), but in the time of Jesus this expression for forgiveness was only used of God's forgiving someone (cf. Leviticus 4:26, 31, 35). "...in the healing of a paralyzed man he used words of forgiveness reserved strictly in the Law to God." (Dr. Robert Lindsey, Hebrew scholar, from 1945-1990 Pastor of the Narkis Street Baptist Congregation, Jerusalem, Israel, Jesus Rabbi and Lord, p. 48, 50.) The idea that the redemptive act of forgiving sins is within the human domain, "Is alien to the mind of Judaism and of early Christianity." (Vincent Taylor, The Gospel According to Saint Mark, p. 199) Jesus recognized His own saving task as summed up in his words at the house of Zaccheus, "Today salvation has come to this house, because he too is a son of Abraham for the Son of Man has come to seek and to save that which was lost." (Lk. 19:9-10) To exercise the authority to forgive sins, as illustrated in the healing of the paralytic (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Lk. 5:20, 23, 24, 7:47-48), was not a salvific work foreign to his nature as the Son of Man. Every Jew, confronted with the ministry of Jesus, understood the implication of the salvational acts of forgiveness that he singularly offered, "...the early Jewish believers in Jesus appreciated the fact that as the Messiah, he was the one who had embodied and effected the salvation promised of old..." (Richard N. Longenecker, The Christology of Early Jewish Christianity, p. 103). The healing and redemptive work of forgiving sins was an exercise of authority over the physical and spiritual realm of human malady preadumbrating the Son of Man's role as the eschatological judge of men and nations. "This expression [Son of Man] goes beyond self-reference and, seen in the light of the post-resurrection period, surely indicates that the eschatological judge had already come on earth with the authority to forgive sin." (D. A. Carson, Expositor's Bible Commentary, Vol. 8, p. 222) As the holder of the intrinsic right and power of execution as the Universal Judge (Matt. 16:27, 25:31-46), to heal a body and forgive sins did not tax his authority. "The one like a man [the Son of Man] who sits upon the throne of God's glory, the sublime eschatological judge, is the highest conception of the Redeemer ever developed by ancient Judaism."-David Flusser, Jesus, p. 103 In the Jewish Apocalyptic book, The Parables of Enoch, the date of authorship is considered to be pre-70 C.E. (see James Charlesworth, Jesus Within Judaism, p. 40, ff), the "Son of Man" is presented as pre-existent from all eternity, he is specially related to God, in that he shares both the heavenly glory of God and is God's chosen agent of vengeance and judgment. The picture of his exalted greatness and authority is overwhelming to behold. "And there I saw One who had a head of days, and His head was white like wool, and with Him there was another whose countenance had the appearance of a man, and his face was full of graciousness, like one of the holy angels. And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, and why he went with the Head of Days? And he answered and said unto me: 'This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. And this Son of Man whom thou hast seen shall put down the kings and mighty from their seats, and the strong from their thrones, and shall loosen the reins of the strong and break the teeth of sinners. And he shall put down the kings from their thrones and kingdoms because they do not extol and praise Him, nor humbly acknowledge when the kingdom was bestowed upon them. And he shall put down the countenance of the strong, and shall fill them with shame. And darkness shall be their dwelling, and worms shall be their bed, and they shall have no hope of rising from their beds, because they do not extol the name of the Lord of Spirits.'" (I Enoch 46:1-6) "And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden. For from the beginning the Son of Man was hidden, and the Most High preserved him in the presence of His might, and revealed him to the elect. And the congregation of the elect and holy shall be sown, and all the elect shall stand before him on that day. And all the kings and the mighty and the exalted and those who rule the earth shall fall down before him on their faces, and worship and set their hope upon that Son of Man, and petition him and supplicate him for mercy at his hands." (I Enoch 62:3-8) "And he sat on the throne of his glory, and the sum of judgment was given unto the Son of Man, and he caused the sinners to pass away and he destroyed from off the face of the earth, and those who have led the world astray. With chains shall they be bound, and in their assemblage-place of destruction shall they be imprisoned, and all their works vanish from the face of the earth. And from henceforth there shall be nothing corruptible; for that Son of Man has appeared, and has seated himself on the throne of his glory, and all evil shall pass away before his face, and the word of that Son of Man shall go forth and be strong before the Lord of Spirits." (I Enoch 69:26-29) In the above cited passages the Son of Man is shown seated on the Throne of Glory, existing before the sun and stars were created, executing universal judgment, and bringing salvation at the end of ages, when he will be enthroned as king of the world. "The son of man has a superhuman, heavenly, sublimity. He is the cosmic judge at the end of time; seated upon the throne of God, he will judge the whole human race with the aid of the heavenly host, consigning the just to blessedness and sinners to the pit of hell; and he will execute the sentence he passes." (Encyclopedia Judaica, Vol. 15, p. 160) The authority of this figure "Son of Man" far transcends any anointed office in the Old Testament or the whole angelic order. He stands signally alone in all Judaism as the final arbiter of the destiny of men and nations. "The image of this Bar-Enosh is fascinating and unique. It is the figure of an almost super-human judge, who is to sit on the throne of God and to separate the righteous from the wicked. He is to deliver the righteous to everlasting life and the wicked to everlasting punishment." (David Flusser, professor of early Christianity, Hebrew University, Jewish Sources in Early Christianity, p. 56) In attempting to define the nature of this One, the Gordian Knot, consisting merely of a human evaluation, looms large in Judaism. Can he be a cosmic judge of such unbounded authority and be simply super-human, or is this description a trivialization of his true character? The authority that the Son of Man is portrayed as being invested with, as cited in the above passages, far transcends any delegated authority to adjudicate legal disputes, to wage war, or to interpret the Torah. For the Son of Man's judicial exercise encompasses the entire earth, and in its execution the full justice of God. The Father has vested all judiciary powers in the Son of Man (see Targum on Genesis 49:11, Targum on Isa. 11:4, 10:27, 14:29, Targum on Ps. 72:1-2, Psalms of Solomon 17:21-30, II Baruch 72:2-6, John 5:22-24, 27-30). "Thus it seems that the concept [the eschatological figure Son of Man] preceded the final identification of the Son of Man with the Messiah, which became common at the end of the second temple. It was so applied in the time of Jesus, who used to speak of the Son of Man as the heavenly judge and it seems that finally he identified himself with this sublime figure." (Encyclopedia Judaica, Vol. 15, p. 160) Jesus states unequivocally that he has an all-encompassing judicial authority. "For not even the Father judges anyone, but He has given all judgment to the Son. In order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgement, but has passed out of death into life." "...and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." (John 5:22-24, 27-30) The above cited passages are startling in their boundless import. Jesus claims that he has universal judicial authority as the Judge of all, because he is the "Son of Man." No prophet, priest, scribe, or rabbi has ever executed such a judicial authority. No mere man or angelic being operates in such a realm. In the Old Testament, the prerogative of judgment belongs exclusively to God (Gen. 18:25, Judges 11:27, Ps. 9:8, 50:60, 82:8, 94:2, 98:9, 110:6, Isa. 33:22, I Chron. 16:33, Aboth 4:29). Jesus' use of the Messianic title Son of Man encompasses the full breadth of his nature: preexistent, exaltation, suffering, atoning death, glorification, enthronement, coming King and Judge. Consequently, no devised category can contain Jesus. He bursts forth and declares that he is illimitable. Prerogatives that are solely Divine are affirmed by him. A trilemma confronts anyone who undertakes a serious investigation of the Person of Jesus. Either he was a fraud, self-deceived, i.e., nut or he was who he says he was. There can be no other options. The "good moral teacher" category utilized to neatly dismiss Jesus, demands by defini Sony Ericsson k800i – Empowered Living ite like wool, and with Him there was another whose countenance had the appearance of a man, and his face was full of graciousness, like one of the holy angels. And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, and why he went with the Head of Days?Many of our lives would remain incomplete without our mobile phones – those ubiquitous gadgets that connect us, entertain us and more often than not bring the information that is relevant to our lives within our reach. We can, for instance, use the latest 3G mobile phones to access data from the internet or for making video calls – wherein we are able to see the face of the people that we are talking to in real time. Mobile phones have really become innovative with the advancement of technology and one of the handsets that give credence to this theory is the Sony Ericsson k800i.A third generation (3G) mobile phone, the Sony Ericsson k800i comes with sophisticated imaging options. As a matter of fact, this handset from Sony Ericsson can be used as a Cyber-shot digital camera. An in-built 3.2 mega pixel digital camera with xenon flash, autofocus and image and video stabilizer function is an important part of the Sony Ericsson k800i. Real photographic light is created by the xenon flash – especially when the lighting conditions are not optimal – which ensures clear, crisp and vivid images, each time and every time. The printouts of the images can be obtained using a PictBridge compliant printer. One could also sent the digital photographs to compatible mobile phones using MMS messaging.The scope for mobile entertainment is not limited to capturing images alone. One could also listen to music on the move – thanks to the integrated music player or the FM radio options - which are a part of this very versatile handset. Not to forget that this 3G mobile phone can be used for accessing the web at very high speeds. One could search for important information, download media files, upload photo blogs or make video calls – quite effortlessly. Sony Ericsson k800i And he answered and said unto me: 'This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the treasures of that which is hidden, because the Lord of Spirits hath chosen him, and whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever. And this Son of Man whom thou hast seen shall put down the kings and mighty from their seats, and the strong from their thrones, and shall loosen the reins of the strong and break the teeth of sinners. And he shall put down the kings from their thrones and kingdoms because they do not extol and praise Him, nor humbly acknowledge when the kingdom was bestowed upon them. And he shall put down the countenance of the strong, and shall fill them with shame. And darkness shall be their dwelling, and worms shall be their bed, and they shall have no hope of rising from their beds, because they do not extol the name of the Lord of Spirits.'" (I Enoch 46:1-6) "And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden. For from the beginning the Son of Man was hidden, and the Most High preserved him in the presence of His might, and revealed him to the elect. And the congregation of the elect and holy shall be sown, and all the elect shall stand before him on that day. And all the kings and the mighty and the exalted and those who rule the earth shall fall down before him on their faces, and worship and set their hope upon that Son of Man, and petition him and supplicate him for mercy at his hands." (I Enoch 62:3-8) "And he sat on the throne of his glory, and the sum of judgment was given unto the Son of Man, and he caused the sinners to pass away and he destroyed from off the face of the earth, and those who have led the world astray. With chains shall they be bound, and in their assemblage-place of destruction shall they be imprisoned, and all their works vanish from the face of the earth. And from henceforth there shall be nothing corruptible; for that Son of Man has appeared, and has seated himself on the throne of his glory, and all evil shall pass away before his face, and the word of that Son of Man shall go forth and be strong before the Lord of Spirits." (I Enoch 69:26-29) In the above cited passages the Son of Man is shown seated on the Throne of Glory, existing before the sun and stars were created, executing universal judgment, and bringing salvation at the end of ages, when he will be enthroned as king of the world. "The son of man has a superhuman, heavenly, sublimity. He is the cosmic judge at the end of time; seated upon the throne of God, he will judge the whole human race with the aid of the heavenly host, consigning the just to blessedness and sinners to the pit of hell; and he will execute the sentence he passes." (Encyclopedia Judaica, Vol. 15, p. 160) The authority of this figure "Son of Man" far transcends any anointed office in the Old Testament or the whole angelic order. He stands signally alone in all Judaism as the final arbiter of the destiny of men and nations. "The image of this Bar-Enosh is fascinating and unique. It is the figure of an almost super-human judge, who is to sit on the throne of God and to separate the righteous from the wicked. He is to deliver the righteous to everlasting life and the wicked to everlasting punishment." (David Flusser, professor of early Christianity, Hebrew University, Jewish Sources in Early Christianity, p. 56) In attempting to define the nature of this One, the Gordian Knot, consisting merely of a human evaluation, looms large in Judaism. Can he be a cosmic judge of such unbounded authority and be simply super-human, or is this description a trivialization of his true character? The authority that the Son of Man is portrayed as being invested with, as cited in the above passages, far transcends any delegated authority to adjudicate legal disputes, to wage war, or to interpret the Torah. For the Son of Man's judicial exercise encompasses the entire earth, and in its execution the full justice of God. The Father has vested all judiciary powers in the Son of Man (see Targum on Genesis 49:11, Targum on Isa. 11:4, 10:27, 14:29, Targum on Ps. 72:1-2, Psalms of Solomon 17:21-30, II Baruch 72:2-6, John 5:22-24, 27-30). "Thus it seems that the concept [the eschatological figure Son of Man] preceded the final identification of the Son of Man with the Messiah, which became common at the end of the second temple. It was so applied in the time of Jesus, who used to speak of the Son of Man as the heavenly judge and it seems that finally he identified himself with this sublime figure." (Encyclopedia Judaica, Vol. 15, p. 160) Jesus states unequivocally that he has an all-encompassing judicial authority. "For not even the Father judges anyone, but He has given all judgment to the Son. In order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgement, but has passed out of death into life." "...and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." (John 5:22-24, 27-30) The above cited passages are startling in their boundless import. Jesus claims that he has universal judicial authority as the Judge of all, because he is the "Son of Man." No prophet, priest, scribe, or rabbi has ever executed such a judicial authority. No mere man or angelic being operates in such a realm. In the Old Testament, the prerogative of judgment belongs exclusively to God (Gen. 18:25, Judges 11:27, Ps. 9:8, 50:60, 82:8, 94:2, 98:9, 110:6, Isa. 33:22, I Chron. 16:33, Aboth 4:29). Jesus' use of the Messianic title Son of Man encompasses the full breadth of his nature: preexistent, exaltation, suffering, atoning death, glorification, enthronement, coming King and Judge. Consequently, no devised category can contain Jesus. He bursts forth and declares that he is illimitable. Prerogatives that are solely Divine are affirmed by him. A trilemma confronts anyone who undertakes a serious investigation of the Person of Jesus. Either he was a fraud, self-deceived, i.e., nut or he was who he says he was. There can be no other options. The "good moral teacher" category utilized to neatly dismiss Jesus, demands by defini Get the Facts Before You Borrow: Payday Loan 101 s the figure of an almost super-human judge, who is to sit on the throne of God and to separate the righteous from the wicked. He is to deliver the righteous to everlasting life and the wicked to everlasting punishment." (David Flusser, professor of early Christianity, Hebrew University, Jewish Sources in Early Christianity, p. 56) In attempting to define the nature of this One, the Gordian Knot, consisting merely of a human evaluation, looms large in Judaism. Can he be a cosmic judge of such unbounded authority and be simply super-human, or is this description a trivialization of his true character?In the current economic climate, alternative means of obtaining money to make ends meet are becoming increasingly necessary. Some alternatives include borrowing money from friends/relatives; cash advances from employers; pawning personal effects and payday loans. Also known as a check/cash advance loan or deferred deposit check loan, the payday loan is the most popular among these. As payday loans grown in popularity, more and more people want to know just what a payday loan is, and if it is the right solution for their situation.SO, WHAT IS A PAYDAY LOAN?A payday loan is an unsecured, short-term loan of anywhere from a few hundred dollars to as much as fifteen hundred dollars in some instances. A borrower generally secures the loan by post-dating a personal check for a specific amount of money to be posted against their account on their next pay period. Payday loans are designed to help out in situations when you need quick cash to cover an unexpected bill or an emergency situation until your cash comes through or is made available.A payday loan is NOT a revolving line of credit. It is short-term and that is a key factor in this type of loan. The idea is to take out the loan to cover a small bump in the road or to smooth out any rough financial edges until your next payday. If you are thinking of the payday loan as way to repair a much bigger financial problem, the advice is to STOP! A payday loan can create bigger problems down the road when used as part of an overall troubled cash flow situation.SO, WHAT IS A PAYDAY LOAN?The most important thing to remember about payday loans is that they must be repaid on time in order to avoid paying insane fees that could potentially equal or surpass the amount of the loan itself! It is the renewing of the loan and failing to repay it on time that can create a major financial dilemma for the borrower.Most loans have a repayment period of four to eighteen days depending upon the terms negotiated with the lender. The repayment schedule and the method of repayment is arranged at the time the loan is disbursed. More often than not, the borrower will agree to pay the loan in full with cash on or before the due date. Additionally, some lenders may opt to collect on the loan by depositing the borrower's post-dated check agains The authority that the Son of Man is portrayed as being invested with, as cited in the above passages, far transcends any delegated authority to adjudicate legal disputes, to wage war, or to interpret the Torah. For the Son of Man's judicial exercise encompasses the entire earth, and in its execution the full justice of God. The Father has vested all judiciary powers in the Son of Man (see Targum on Genesis 49:11, Targum on Isa. 11:4, 10:27, 14:29, Targum on Ps. 72:1-2, Psalms of Solomon 17:21-30, II Baruch 72:2-6, John 5:22-24, 27-30). "Thus it seems that the concept [the eschatological figure Son of Man] preceded the final identification of the Son of Man with the Messiah, which became common at the end of the second temple. It was so applied in the time of Jesus, who used to speak of the Son of Man as the heavenly judge and it seems that finally he identified himself with this sublime figure." (Encyclopedia Judaica, Vol. 15, p. 160) Jesus states unequivocally that he has an all-encompassing judicial authority. "For not even the Father judges anyone, but He has given all judgment to the Son. In order that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgement, but has passed out of death into life." "...and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." (John 5:22-24, 27-30) The above cited passages are startling in their boundless import. Jesus claims that he has universal judicial authority as the Judge of all, because he is the "Son of Man." No prophet, priest, scribe, or rabbi has ever executed such a judicial authority. No mere man or angelic being operates in such a realm. In the Old Testament, the prerogative of judgment belongs exclusively to God (Gen. 18:25, Judges 11:27, Ps. 9:8, 50:60, 82:8, 94:2, 98:9, 110:6, Isa. 33:22, I Chron. 16:33, Aboth 4:29). Jesus' use of the Messianic title Son of Man encompasses the full breadth of his nature: preexistent, exaltation, suffering, atoning death, glorification, enthronement, coming King and Judge. Consequently, no devised category can contain Jesus. He bursts forth and declares that he is illimitable. Prerogatives that are solely Divine are affirmed by him. A trilemma confronts anyone who undertakes a serious investigation of the Person of Jesus. Either he was a fraud, self-deceived, i.e., nut or he was who he says he was. There can be no other options. The "good moral teacher" category utilized to neatly dismiss Jesus, demands by definition truthfulness and sanity, which, if his declarations are untrue, would nullify such a classification. "The idea of a great moral teacher saying what Christ said is out of the question. In my opinion, the only person who can say that sort of thing is either God or a complete lunatic suffering from that form of delusion which undermines the whole mind of man. If you think you are a poached egg, when you are looking for a piece of toast to suit you, you may be sane, but if you think you are God, there is no chance for you." (C. S. Lewis, essay: "What Are We to Make of Christ?" God in the Dock, p. 158) A rubicon decision is demanded by him, "But who do you say that I am?" (Matt. 16:15) He leaves no one in a moral no-man's land. May his spirit grace us with a vision of his nature, a Divine unveiling from the Father. "And Simon Peter answered and said, 'Thou art the Christ, the Son of the Living God.' And Jesus answered and said to him, 'Blessed are you, Simon bar Jona, because flesh and blood did not reveal this to you, but My Father who is in heaven.'" (Matt. 16:16-17) "For the Son of Man has come to save that which was lost." (Matt. 18:11)
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