Hey, hey. Looking to buy some accounts:
Musts: - Rush Sells
- No Deadlinks
- 30x5 +
Would like:
- NA >> EU >> Asia
- At Least Semi-Maintained (Well maintained would be a plus!)
Budget is very flexible but keep in mind I am looking for rush sells
Payment method: Paypal G&S only

Hi!
I would like to ask for film recommendations about WW2 crimes of the Japanese against Filipino people and other Southeast Asian countries, but preferably the Philippines. My SO (European) and I (Fil-Jap, but fully Filipino at heart) are on a Filipino film binge. I want to help him really know the Philippines, apart from the fact that we have "the best beaches in the world, incomparable to anywhere else" (his words, not mine. this says a lot, he's been everywhere!)
Other historical films are also welcome, as well as films that touch upon societal issues, economic disparity, culture and tradition, family dynamics, politics, etc.
I am willing to download (torrent), stream, or do pay-per-view. I have a Netflix account and I also have access to all other streaming sites.
Thank you!

Hi, anyone in BGC who is available tomorrow? Kailangan ko ng makakasamang mag-aral/work around BGC tomorrow siguro mga 11am-4pm.
About me: - femme - StuDYING 😭 - health allied (Kailangan pa ba ng physical traits aaral lang naman hahahaha though sige) - 5’4, with normal BMI according to Asia-Pacific standards; goes to the gym atleast 2x/week - considering myself as morena cos di naman ako mestiza or chinita -people say i’m “maganda” but i think don ako sa bracket na “may itsura” lol
About you: No preference naman basta you’re working/studying also and not super chatty and not manyak!!!! Willing to have a study/cowork session tonight through discord (open cam kasi need ko ng body double) to see if we vibe para di naman awkward bukas hehe
DMs are open. Please message me your ASL and discord account. Pwede naman magchismisan muna tayo bago mag-aral mamaya!
P.S. maharot po ako pero hindi po ako naghahanap ng jowa sa kasalukuyan, aaral lang tayo with chika during breaks

Let’s make it aware that there is a job offer scam that lies and take you to Scam Factories and you become a slave, and you may even die. Post here all cases of Disappearance of people who may be associated with this type of scam.

Know The Signs!

Have you been trafficked?

• Did you apply for the job via Social Media (e.g. Facebook, Instagram), WhatsApp, Telegram or an online platform?
• Did you have an online interview?
• Have you been promised a job with a company in Thailand?
• Were you promised a lucrative salary?
• Did you receive a letter of confirmation for your new role?
• Did you investigate the company you applied to and are they registered?
• Do you have an agent or consultant handling details for you?

How to prevent yourself or someone you know from being trafficked

• Never give anyone your passport!
• Research the company you are applying to join. For example, check their website, search for them on social media and LinkedIn, check the legal registration of the company.
• Ask for references (face to face or virtual) from current employees.
• Ensure you received an official letter of offer and check the email addresses match the companies contact information.
• Research the visa requirements for working in a foreign country.
• Notify your countries Immigration Office of your intention to travel or contact your countries Embassy once you arrive at your destination.
• If you are about to cross a river in north-west Thailand don’t, it is likely you are being trafficked into Myanmar.

Forced Scamming:

Trapped in secure compounds.

• Victims are trafficked into secure compounds within Myanmar along the Thailand-Myanmar border with no way to escape. They are watched by armed security and their movements monitored 24/7 by CCTV.

Physically tortured, Sexually Assaulted & brutalised.

• Victims are punished if they refuse to work, until they comply. They are sexually assaulted and brutalised to keep them compliant and their torture used as a warning to others. All have scars, some visible and some hidden, that they will carry with them forever.

Forced to work 20 hour days, 6-7 days a week.

• Victims are forced to work 16-20 hours per day and often 6-7 days each week. They are locked into offices with rows and rows of computers forced to participate in illegal activities, including cyber scamming.

Passports confiscated & phones strictly monitored.

• Victims have their passports confiscated usually under false pretences. All phone activity is strictly monitored with random checks are conducted daily. Victims are forced to use company phones and can only access their personal phones in their rooms.

Could this be your situation? If you or someone you know has been trapped in forced criminality, contact your nearest embassy or email the Global Alms Counter Trafficking Unit at admin@globalalms.com with the details

This is a post for awareness. Let’s help each other. Only serious comments.
Below are more links to other related posts.
https://edition.cnn.com/interactive/2023/12/asia/chinese-scam-operations-american-victims-intl-hnk-dst/ (Scam Factory location: 16°38'53.0"N 98°31'15.8"E https://maps.app.goo.gl/hjxFLTUJ1SK1aLMM8?g_st=ic)
http://chinascope.org/archives/32233
https://youtu.be/m6qFCdHvYuI?si=rs2J71V1XIeFF7we
https://www.globalantiscam.org/contact
https://www.globalalms.com/protection
Fill up the form https://www.globalantiscam.org/contact
https://www.reddit.com/Thailand/s/L8OTm9Lvye https://www.reddit.com/Thailand/s/TDhLgNAa14 https://www.reddit.com/Thailand/s/e0fNHY34am https://www.reddit.com/Thailand/s/Axb4rARoef https://www.reddit.com/Thailand/s/T5L1avEojP

(My account created recently for privacy/scam concerns)

can maybe buy na/eu depending on the char roster, not lf anything specific
( not sure if ill be able to reply quickly since my sched is rather packed c'': )

"Why Did Jesus Die on the Cross?"

The main reason Jesus died on the cross was to defeat Satan and set us free from his oppressive rule. Everything else that Jesus accomplished was to be understood as an aspect and consequence of this victory (e.g., Recapitulation, Moral Influence, etc.).
This understanding of why Jesus had to die is called the Christus Victor (Latin for “Christ is Victorious”) view of the atonement. But, what exactly was Christ victorious from, and why? To find out the answers to these questions, we have to turn to the Old Testament, as that's what the apostles would often allude to in order to properly teach their audience the message they were trying to convey (Rom. 15:4).
The OT is full of conflict between the Father (YHVH) and false gods, between YHVH and cosmic forces of chaos. The Psalms speak of this conflict between YHVH and water monsters of the deeps (an ancient image for chaos) (Psa. 29:3-4; 74:10-14; 77:16, 19; 89:9-10; 104:2-9, etc).
The liberation of Israel from Egypt wasn’t just a conflict between Pharaoh and Moses. It was really between YHVH and the false gods of Egypt.
Regardless of whether you think the aforementioned descriptions are literal or metaphorical, the reality that the Old Testament describes is that humanity lived in a “cosmic war zone.”
The Christus Victor motif is about Christ reigning victorious over wicked principalities and Satan's kingdom, and is strongly emphasized throughout the New Testament. Scripture declares that Jesus came to drive out "the prince of this world” (John 12:31), to “destroy the works of the devil” (1 John 3:8), to “destroy him that had the power of death, that is, the devil” (Heb. 2:14) and to “put all enemies under his feet” (1 Cor 15:25). Jesus came to overpower the “strong man” (Satan) who held the world in bondage and worked with his Church to plunder his "palace" (Luke 11:21-22). He came to end the reign of the cosmic “thief” who seized the world to “steal, and to kill, and to destroy” the life YHVH intended for us (John 10:10). Jesus came and died on the cross to disarm “the principalities and powers” and make a “shew of them openly [i.e., public spectacle]” by “triumphing over them in [the cross]” (Col. 2:15).
Beyond these explicit statements, there are many other passages that express the Christus Victor motif as well. For example, the first prophecy in the Bible foretells that a descendent of Eve (Jesus) would crush the head of the serpent (Gen. 3:15). The first Christian sermon ever preached proclaimed that Jesus in principle conquered all YHVH's enemies (Acts 2:32-36). And the single most frequently quoted Old Testament passage by New Testament authors is Psalm 110:1 which predicts that Christ would conquer all YHVH’s opponents. (Psalm 110 is quoted or alluded to in Matthew 22:41-45; 26:64, Mark 12:35-37; 14:62, Luke 20:41-44; 22:69, Acts 5:31; 7:55-56, Romans 8:34, 1st Corinthians 15:22-25, Ephesians 1:20, Hebrews 1:3; 1:13; 5:6, 10; 6:20; 7:11, 15, 17, 21; 8:1; 10:12-13, 1st Peter 3:22, and Revelation 3:21.) According to New Testament scholar Oscar Cullman, the frequency with which New Testament authors cite this Psalm is the greatest proof that Christ’s “victory over the angel powers stands at the very center of early Christian thought.”
Because of man's rebellion, the Messiah's coming involved a rescue mission that included a strategy for vanquishing the powers of darkness.
Since YHVH is a God of love who gives genuine “say-so” to both angels and humans, YHVH rarely accomplishes His providential plans through coercion. YHVH relies on His infinite wisdom to achieve His goals. Nowhere is YHVH's wisdom put more on display than in the manner in which He outsmarted Satan and the powers of evil, using their own evil to bring about their defeat.
Most readers probably know the famous story from ancient Greece about the Trojan Horse. To recap the story, Troy and Greece had been locked in a ten-year-long vicious war when, according to Homer and Virgil, the Greeks came up with a brilliant idea. They built an enormous wooden horse, hid soldiers inside and offered it to the Trojans as a gift, claiming they were conceding defeat and going home. The delighted Trojans accepted the gift and proceeded to celebrate by drinking themselves into a drunken stupor. When night came and the Trojan warriors were too wasted to fight, the Greeks exited the horse, unlocked the city gates to quietly let all their compatriots in, and easily conquered the city, thus winning the war.
Historians debate whether any of this actually happened. But either way, as military strategies go, it’s brilliant.
Now, there are five clues in the New Testament that suggest YHVH was using something like this Trojan Horse strategy against the powers when he sent Jesus into the world:
1) The Bible tells us that YHVH's victory over the powers of darkness was achieved by the employment of YHVH’s wisdom, and was centered on that wisdom having become reality in Jesus Christ (Rom. 16:25, 1 Cor. 2:7, Eph. 3:9-10, Col. 1:26). It also tells us that, for some reason, this Christ-centered wisdom was kept “secret and hidden” throughout the ages. It’s clear from this that YHVH's strategy was to outsmart and surprise the powers by sending Jesus.
2) While humans don’t generally know Jesus’ true identity during his ministry, demons do. They recognize Jesus as the Son of God, the Messiah, but, interestingly enough, they have no idea what he’s doing (Mark 1:24; 3:11; 5:7, Luke 8:21). Again, the wisdom of YHVH in sending Jesus was hidden from them.
3) We’re told that, while humans certainly share in the responsibility for the crucifixion, Satan and the powers were working behind the scenes to bring it about (John 13:27 cf. 1 Cor. 2:6-8). These forces of evil helped orchestrate the crucifixion.
4) We’re taught that if the “princes of this world [age]” had understood the secret wisdom of YHVH, “they would not have crucified the Lord of glory” (1 Cor 2:8 cf. vss 6-7). Apparently, Satan and the powers regretted orchestrating Christ’s crucifixion once they learned of the wisdom of YHVH that was behind it.
5) Finally, we can begin to understand why the powers came to regret crucifying “the Lord of glory” when we read that it was by means of the crucifixion that the “handwriting of ordinances that was against us, which was contrary to us [i.e., the charge of our legal indebtedness]” was “[taken] out of the way [i.e., canceled]” as the powers were disarmed. In this way Christ “triumph[ed] over” the powers by "his cross” and even “made a shew of them openly” (Col. 2:14-15). Through Christ’s death and resurrection YHVH's enemies were vanquished and placed under his Messiah's feet, and ultimately His own in the end (1 Cor. 15:23-28).
Putting these five clues together, we can discern YHVH's Trojan Horse strategy in sending Jesus.
The powers couldn’t discern why Jesus came because YHVH's wisdom was hidden from them. YHVH's wisdom was motivated by unfathomable love, and since Satan and the other powers were evil, they lacked the capacity to understand it. Their evil hearts prevented them from suspecting what YHVH was up to.
What the powers did understand was that Jesus was mortal. This meant he was killable. Lacking the capacity to understand that this was the means by which YHVH would ultimately bring about the defeat of death (and thus, pave the road for the resurrection itself), they never suspected that making Jesus vulnerable to their evil might actually be part of YHVH's infinitely wise plan.
And so they took the bait (or "ransom"; Matt. 20:28, Mark 10:45, 1 Tim. 2:5-6). Utilizing Judas and other willing human agents, the powers played right into YHVH’s secret plan and orchestrated the crucifixion of the Messiah (Acts 2:22-23; 4:28). YHVH thus brilliantly used the self-inflicted incapacity of evil to understand love against itself. And, like light dispelling darkness, the unfathomably beautiful act of YHVH's love in sending the willing Messiah as a "ransom" to these blood-thirsty powers defeated them. The whole creation was in principle freed and reconciled to YHVH, while everything written against us humans was nailed to the cross, thus robbing the powers of the only legal claim they had on us. They were “spoiled [i.e., disempowered]” (Col. 2:14-15).
As happened to the Trojans in accepting the gift from the Greeks, in seizing on Christ’s vulnerability and orchestrating his crucifixion, the powers unwittingly cooperated with YHVH to unleash the one power in the world that dispels all evil and sets captives free. It’s the power of self-sacrificial love.

Why Penal Substitution Is Unbiblical

For the sake of keeping this already lengthy post as short as possible I'm not going to spend too much time on why exactly PSA (Penal Substitutionary Atonement) is inconsistent with Scripture, but I'll go ahead and point out the main reasons why I believe this is so, and let the reader look further into this subject by themselves, being that there are many resources out there which have devoted much more time than I ever could here in supporting this premise.

"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:"-1 Corinthians 5:7

The Passover is one of the two most prominent images in the New Testament given as a comparison to Christ's atonement and what it accomplished, (the other most common image being the Day of Atonement sacrifice).
In the Passover, the blood of the lamb on the door posts of the Hebrews in the book of Exodus was meant to mark out those who were YHVH's, not be a symbol of PSA, as the lamb itself was not being punished by God in place of the Hebrews, but rather the kingdom of Egypt (and thus, allegorically speaking, the kingdom of darkness which opposed YHVH) was what was being judged and punished, because those who were not "covered" by the blood of the lamb could be easily identified as not part of God's kingdom/covenant and liberated people.
Looking at the Day of Atonement sacrifice (which, again, Christ's death is repeatedly compared to throughout the New Testament), this ritual required a ram, a bull, and two goats (Lev. 16:3-5). The ram was for a burnt offering intended to please God (Lev. 16:3-4). The bull served as a sin offering for Aaron, the high priest, and his family. In this case, the sin offering restored the priest to ritual purity, allowing him to occupy sacred space and be near YHVH’s presence. Two goats taken from "the congregation” were needed for the single sin offering for the people (Lev. 16:5). So why two goats?
The high priest would cast lots over the two goats, with one chosen as a sacrifice “for the Lord” (Lev. 16:8). The blood of that goat would purify the people. The second goat was not sacrificed or designated “for the Lord.” On the contrary, this goat—the one that symbolically carried the sins away from the camp of Israel into the wilderness—was “for Azazel” (Lev. 16:8-10).
What—or who—is Azazel?
The Hebrew term azazel (עזאזל) occurs four times in Leviticus 16 but nowhere else in most people's canon of the Bible, (and I say "most people's canon," because some people do include 1 Enoch in their canon of Scripture, which of course goes into great detail about this "Azazel" figure). Many translations prefer to translate the term as a phrase, “the goat that goes away,” which is the same idea conveyed in the King James Version’s “scapegoat.” Other translations treat the word as a name: Azazel. The “scapegoat” option is possible, but since the phrase “for Azazel” parallels the phrase “for YHVH” (“for the Lord”), the wording suggests that two divine figures are being contrasted by the two goats.
A strong case can be made for translating the term as the name Azazel. Ancient Jewish texts show that Azazel was understood as a demonic figure associated with the wilderness. The Mishnah (ca. AD 200; Yoma 6:6) records that the goat for Azazel was led to a cliff and pushed over, ensuring it would not return with its death. This association of the wilderness with evil is also evident in the New Testament, as this was where Jesus met the devil (Matt. 4:1). Also, in Leviticus 17:1-7 we learn that some Israelites had been accustomed to sacrificing offerings to "devils" (alternatively translated as “goat demons”). The Day of Atonement replaced this illegitimate practice.
The second goat was not sent into the wilderness as a sacrifice to a foreign god or demon. The act of sending the live goat out into the wilderness, which was unholy ground, was to send the sins of the people where they belonged—to the demonic domain. With one goat sacrificed to bring purification and access to YHVH and one goat sent to carry the people’s sins to the demonic domain, this annual ritual reinforced the identity of the true God and His mercy and holiness.
When Jesus died on the cross for all of humanity’s sins, he was crucified outside the city, paralleling the sins of the people being cast to the wilderness via the goat to Azazel. Jesus died once for all sinners, negating the need for this ritual.
As previously stated, the goat which had all the sin put on it was sent alive off to the wilderness, while the blood of the goat which was blameless was used to purify the temple and the people. Penal substitution would necessitate the killing of the goat which had the sin put on it.
Mind you, this is the only sacrificial ritual of any kind in the Torah in which sins are placed on an animal. The only time it happens is this, and that animal is not sacrificed. Most PSA proponents unwittingly point to this ritual as evidence of their view, despite it actually serving as evidence to the contrary, because most people don't read their Old Testament and don't familiarize themselves with the "boring parts" like Leviticus (when it's actually rather important to do so, since that book explains how exactly animal offerings were to be carried out and why they were done in the first place).
In the New Testament, Christ's blood was not only meant to mark out those who were his, but also expel the presence of sin and ritual uncleanness so as to make the presence of YHVH manifest in the believer's life. Notice how God's wrath isn't poured out on Christ in our stead on this view, but rather His wrath was poured out on those who weren't covered, and the presence of sin and evil were merely removed by that which is pure and blameless (Christ's blood) for the believer.
All this is the difference between expiation and propitiation.

The Content of Paul's Gospel Message

When the New Testament writers talked about “the gospel,” they referred not to the Protestant doctrine of justification sola fide–the proposition that if we will stop trying to win God’s favor and only just believe that God has exchanged our sin for Christ’s perfect righteousness, then in God’s eyes we will have the perfect righteousness required both for salvation and for assuaging our guilty consciences–but rather they referred to the simple but explosive proposition Kyrios Christos, “Christ is Lord.” That is to say, the gospel was, properly speaking, the royal announcement that Jesus of Nazareth was the God of Israel’s promised Messiah, the King of kings and Lord of lords.
The New Testament writers were not writing in a cultural or linguistic vacuum and their language of euangelion (good news) and euangelizomai would have been understood by their audience in fairly specific ways. Namely, in the Greco-Roman world for which the New Testament authors wrote, euangelion/euangelizomai language typically had to do with either A) the announcement of the accession of a ruler, or B) the announcement of a victory in battle, and would probably have been understood along those lines.
Let’s take the announcements of a new ruler first. The classic example of such a language is the Priene Calendar Inscription, dating to circa 9 BC, which celebrates the rule (and birthday) of Caesar Augustus as follows:
"It was seeming to the Greeks in Asia, in the opinion of the high priest Apollonius of Menophilus Azanitus: Since Providence, which has ordered all things of our life and is very much interested in our life, has ordered things in sending Augustus, whom she filled with virtue for the benefit of men, sending him as a savior [soter] both for us and for those after us, him who would end war and order all things, and since Caesar by his appearance [epiphanein] surpassed the hopes of all those who received the good tidings [euangelia], not only those who were benefactors before him, but even the hope among those who will be left afterward, and the birthday of the god [he genethlios tou theou] was for the world the beginning of the good tidings [euangelion] through him; and Asia resolved it in Smyrna."
The association of the term euangelion with the announcement of Augustus’ rule is clear enough and is typical of how this language is used elsewhere. To give another example, Josephus records that at the news of the accession of the new emperor Vespasian (69 AD) “every city kept festival for the good news (euangelia) and offered sacrifices on his behalf.” (The Jewish War, IV.618). Finally, a papyrus dating to ca. 498 AD begins:
"Since I have become aware of the good news (euangeliou) about the proclamation as Caesar (of Gaius Julius Verus Maximus Augustus)…"
This usage occurs also in the Septuagint, the Greek translations of the Jewish Scriptures. For instance LXX Isaiah 52:7 reads, “How beautiful upon the mountains are the feet of him who brings good news (euangelizomenou), who publishes peace, who brings good news (euangelizomenos) of salvation, who says to Zion, ‘Your God reigns.'" Similarly, LXX Isaiah 40:9-10 reads:

"…Go up on a high mountain, you who bring good tidings (ho euangelizomenos) to Sion; lift up your voice with strength, you who bring good tidings (ho euangelizomenos); lift it up, do not fear; say to the cities of Ioudas, “See your God!” Behold, the Lord comes with strength, and his arm with authority (kyrieias)…."-NETS, Esaias 40:9-10

This consistent close connection between euangelion/euangelizomai language and announcements of rule strongly suggests that many of the initial hearers/readers of the early Christians’ evangelical language would likely have understood that language as the announcement of a new ruler (see, e.g., Acts 17:7), and, unless there is strong NT evidence to the contrary, we should presume that the NT writers probably intended their language to be so understood.
However, the other main way in which euangelion/euangelizomai language was used in the Greco-Roman world was with reference to battle reports, announcements of victory in war. A classic example of this sort of usage can be found in LXX 2 Samuel 18:19ff, where David receives word that his traitorous son, Absalom, has been defeated in battle. Euangelion/euangelizomai is used throughout the passage for the communications from the front.
As already shown throughout this post, the NT speaks of Jesus’s death and resurrection as a great victory over the powers that existed at that time and, most importantly, over death itself. Jesus’ conquest of the principalities and powers was the establishment of his rule and comprehensive authority over heaven and earth, that is, of his Lordship over all things (again, at that time).
This was the content of Paul's gospel message...

Justification, and the "New" Perspective on Paul

The following quotation is from The Gospel Coalition, and I believe it to be a decently accurate summary of the NPP (New Perspective on Paul), despite it being from a source which is in opposition to it:

The New Perspective on Paul, a major scholarly shift that began in the 1980s, argues that the Jewish context of the New Testament has been wrongly understood and that this misunderstand[ing] has led to errors in the traditional-Protestant understanding of justification. According to the New Perspective, the Jewish systems of salvation were not based on works-righteousness but rather on covenantal nomism, the belief that one enters the people of God by grace and stays in through obedience to the covenant. This means that Paul could not have been referring to works-righteousness by his phrase “works of the law”; instead, he was referring to Jewish boundary markers that made clear who was or was not within the people of God. For the New Perspective, this is the issue that Paul opposes in the NT. Thus, justification takes on two aspects for the New Perspective rather than one; initial justification is by faith (grace) and recognizes covenant status (ecclesiology), while final justification is partially by works, albeit works produced by the Spirit.

I believe what's called the "new perspective" is actually rather old, and that the Reformers' view of Paul is what is truly new, being that the Lutheran understanding of Paul is simply not Biblical.
The Reformation perspective understands Paul to be arguing against a legalistic Jewish culture that seeks to earn their salvation through works. However, supporters of the NPP argue that Paul has been misread. We contend he was actually combating Jews who were boasting because they were God's people, the "elect" or the "chosen ones." Their "works," so to speak, were done to show they were God's covenant people and not to earn their salvation.
The key questions involve Paul’s view(s) of the law and the meaning of the controversy in which Paul was engaged. Paul strongly argued that we are “justified by the faith of Christ, and not by the works of the law” (Gal. 2:16b). Since the time of Martin Luther, this has been understood as an indictment of legalistic efforts to merit favor before God. Judaism was cast in the role of the medieval "church," and so Paul’s protests became very Lutheran, with traditional-Protestant theology reinforced in all its particulars (along with its limitations) as a result. In hermeneutical terms, then, the historical context of Paul’s debate will answer the questions we have about what exactly the apostle meant by the phrase "works of the law," along with other phrases often used as support by the Reformers for their doctrine of Sola Fide (justification by faith alone), like when Paul mentions "the righteousness of God."
Obviously an in-depth analysis of the Pauline corpus and its place in the context of first-century Judaism would take us far beyond the scope of this brief post. We can, however, quickly survey the topography of Paul’s thought in context, particularly as it has emerged through the efforts of recent scholarship, and note some salient points which may be used as the basis of a refurbished soteriology.
[Note: The more popular scholars associated with the NPP are E.P. Sanders, James Dunn, and N.T. Wright. Dunn was the first to coin the term "The New Perspective" in a 1983 Manson Memorial Lecture, The New Perspective on Paul and the Law.]
Varying authors since the early 1900's have brought up the charge that Paul was misread by those in the tradition of Martin Luther and other Protestant Reformers. Yet, it wasn't until E.P. Sanders' 1977 book, Paul and Palestinian Judaism, that scholars began to pay much attention to the issue. In his book, Sanders argues that the Judaism of Paul's day has been wrongly criticized as a religion of "works-salvation" by those in the Protestant tradition.
A fundamental premise in the NPP is that Judaism was actually a religion of grace. Sander's puts it clearly:
"On the point at which many have found the decisive contrast between Paul and Judaism - grace and works - Paul is in agreement with Palestinian Judaism... Salvation is by grace but judgment is according to works'...God saves by grace, but... within the framework established by grace he rewards good deeds and punishes transgression." (Paul and Palestinian Judaism, p. 543)
N.T. Wright adds that, "we have misjudged early Judaism, especially Pharisaism, if we have thought of it as an early version of Pelagianism," (Wright, What Saint Paul Really Said, p. 32).
Sanders has coined a now well-known phrase to describe the character of first-century Palestinian Judaism: “covenantal nomism.” The meaning of “covenantal nomism” is that human obedience is not construed as the means of entering into God’s covenant. That cannot be earned; inclusion within the covenant body is by the grace of God. Rather, obedience is the means of maintaining one’s status within the covenant. And with its emphasis on divine grace and forgiveness, Judaism was never a religion of legalism.
If covenantal nomism was operating as the primary category under which Jews understood the Law, then when Jews spoke of obeying commandments, or when they required strict obedience of themselves and fellow Jews, it was because they were "keeping the covenant," rather than out of legalism.
More recently, N.T. Wright has made a significant contribution in his little book, What Saint Paul Really Said. Wright’s focus is the gospel and the doctrine of justification. With incisive clarity he demonstrates that the core of Paul’s gospel was not justification by faith, but the death and resurrection of Christ and his exaltation as Lord. The proclamation of the gospel was the proclamation of Jesus as Lord, the Messiah who fulfilled Israel’s expectations. Romans 1:3-4, not 1:16-17, is the gospel, contrary to traditional thinking. Justification is not the center of Paul’s thought, but an outworking of it:
"[T]he doctrine of justification by faith is not what Paul means by ‘the gospel’. It is implied by the gospel; when the gospel is proclaimed, people come to faith and so are regarded by God as members of his people. But ‘the gospel’ is not an account of how people get saved. It is, as we saw in an earlier chapter, the proclamation of the lordship of Jesus Christ….Let us be quite clear. ‘The gospel’ is the announcement of Jesus’ lordship, which works with power to bring people into the family of Abraham, now redefined around Jesus Christ and characterized solely by faith in him. ‘Justification’ is the doctrine which insists that all those who have this faith belong as full members of this family, on this basis and no other." (pp. 132, 133)
Wright brings us to this point by showing what “justification” would have meant in Paul’s Jewish context, bound up as it was in law-court terminology, eschatology, and God’s faithfulness to God’s covenant.
Specifically, Wright explodes the myth that the pre-Christian Saul was a pious, proto-Pelagian moralist seeking to earn his individual passage into heaven. Wright capitalizes on Paul’s autobiographical confessions to paint rather a picture of a zealous Jewish nationalist whose driving concern was to cleanse Israel of Gentiles as well as Jews who had lax attitudes toward the Torah. Running the risk of anachronism, Wright points to a contemporary version of the pre-Christian Saul: Yigal Amir, the zealous Torah-loyal Jew who assassinated Prime Minister Yitzhak Rabin for exchanging Israel’s land for peace. Wright writes:
"Jews like Saul of Tarsus were not interested in an abstract, ahistorical system of salvation... They were interested in the salvation which, they believed, the one true God had promised to his people Israel." (pp. 32, 33)
Wright maintains that as a Christian, Paul continued to challenge paganism by taking the moral high ground of the creational monotheist. The doctrine of justification was not what Paul preached to the Gentiles as the main thrust of his gospel message; it was rather “the thing his converts most needed to know in order to be assured that they really were part of God’s people” after they had responded to the gospel message.
Even while taking the gospel to the Gentiles, however, Paul continued to criticize Judaism “from within” even as he had as a zealous Pharisee. But whereas his mission before was to root out those with lax attitudes toward the Torah, now his mission was to demonstrate that God’s covenant faithfulness (righteousness) has already been revealed in Jesus Christ.
At this point Wright carefully documents Paul’s use of the controversial phrase “God’s righteousness” and draws out the implications of his meaning against the background of a Jewish concept of justification. The righteousness of God and the righteousness of the party who is “justified” cannot be confused because the term bears different connotations for the judge than for the plaintiff or defendant. The judge is “righteous” if his or her judgment is fair and impartial; the plaintiff or defendant is “righteous” if the judge rules in his or her favor. Hence:
"If we use the language of the law court, it makes no sense whatsoever to say that the judge imputes, imparts, bequeaths, conveys or otherwise transfers his righteousness to either the plaintiff or the defendant. Righteousness is not an object, a substance or a gas which can be passed across the courtroom. For the judge to be righteous does not mean that the court has found in his favor. For the plaintiff or defendant to be righteous does not mean that he or she has tried the case properly or impartially. To imagine the defendant somehow receiving the judge’s righteousness is simply a category mistake. That is not how the language works." (p. 98)
However, Wright makes the important observation that even with the forensic metaphor, Paul’s theology is not so much about the courtroom as it is about God’s love.
Righteousness is not an impersonal, abstract standard, a measuring-stick or a balancing scale. That was, and still is, a Greek view. Righteousness, Biblically speaking, grows out of covenant relationship. We forgive because we have been forgiven (Matt. 18:21-35); “we love" because God “first loved us” (1 John 4:19). Love is the fulfillment of the law (Rom. 13:8, 10, Gal 5:14, Jam. 2:8). Paul even looked forward to a day when “we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10), and he acknowledged that his clear conscience did not necessarily ensure this verdict (1 Cor. 4:4), but he was confident nevertheless. Paul did in fact testify of his clear conscience: “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation [i.e., behavior] in the world, and more abundantly to you-ward” (2 Cor. 1:12). He was aware that he had not yet “attained” (Phil. 3:12-14), that he still struggled with the flesh, yet he was confident of the value of his performance (1 Cor. 9:27). These are hardly the convictions of someone who intends to rest entirely on the merits of an alien righteousness imputed to his or her account.
Wright went on to flesh out the doctrine of justification in Galatians, Philippians, and Romans. The “works of the law” are not proto-Pelagian efforts to earn salvation, but rather “sabbath [keeping], food-laws, circumcision” (p. 132). Considering the controversy in Galatia, Wright writes:
"Despite a long tradition to the contrary, the problem Paul addresses in Galatians is not the question of how precisely someone becomes a Christian, or attains to a relationship with God….The problem he addresses is: should his ex-pagan converts be circumcised or not? Now this question is by no means obviously to do with the questions faced by Augustine and Pelagius, or by Luther and Erasmus. On anyone’s reading, but especially within its first-century context, it has to do quite obviously with the question of how you define the people of God: are they to be defined by the badges of Jewish race, or in some other way? Circumcision is not a ‘moral’ issue; it does not have to do with moral effort, or earning salvation by good deeds. Nor can we simply treat it as a religious ritual, then designate all religious ritual as crypto-Pelagian good works, and so smuggle Pelagius into Galatia as the arch-opponent after all. First-century thought, both Jewish and Christian, simply doesn’t work like that…. [T]he polemic against the Torah in Galatians simply will not work if we ‘translate’ it into polemic either against straightforward self-help moralism or against the more subtle snare of ‘legalism’, as some have suggested. The passages about the law only work — and by ‘work’ I mean they will only make full sense in their contexts, which is what counts in the last analysis — when we take them as references to the Jewish law, the Torah, seen as the national charter of the Jewish race." (pp. 120-122)
The debate about justification, then, “wasn’t so much about soteriology as about ecclesiology; not so much about salvation as about the church.” (p. 119)
To summarize the theology of Paul in his epistles, the apostle mainly spent time arguing to those whom he were sending letters that salvation in Christ was available to all men without distinction. Jews and Gentiles alike may accept the free gift; it was not limited to any one group. Paul was vehement about this, especially in his letter to the Romans. As such, I will finish this post off by summarizing the letter itself, so as to provide Biblical support for the premises of the NPP and for what the scholars I referenced have thus far argued.
After his introduction in the epistle to an already believing and mostly Gentile audience (who would've already been familiar with the gospel proclaimed in verses 3-4), Paul makes a thematic statement in 1:16: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” This statement is just one of many key statements littered throughout the book of Romans that give us proper understanding of the point Paul wished to make to the interlocutors of his day, namely, salvation is available to all, whether Jew or Gentile.
In 1:16 Paul sets out a basic theme of his message in the letter to the Romans. All who believed, whether they be Jew or Gentile, were saved by the power of the gospel. The universal nature of salvation was explicitly stated. The gospel saved all without distinction, whether Jew or Greek; salvation was through the gospel of Jesus Christ. Immediately after this thematic declaration, Paul undertakes to show the universal nature of sin and guilt. In 1:18-32 Paul shows how the Gentile is guilty before God. Despite evidence of God and his attributes, which is readily available to all, they have failed to honor YHVH as God and have exchanged His glory for idolatrous worship and self-promotion. As a consequence, God handed them over in judgment (1:18-32). Paul moves to denunciation of those who would judge others while themselves being guilty of the very same offenses (2:1-5) and argues that all will be judged according to their deeds (2:6). This judgment applies to all, namely, Jew and Greek (2:9-10). This section serves as somewhat of a transition in Paul’s argument. He has highlighted the guilt of the Gentiles (1:18ff) and will shortly outline the guilt of the Jew (2:17-24). The universal statement of 2:1-11 sets the stage for Paul’s rebuke of Jewish presumption. It was not possession of the Law which delivered; it was faithful obedience. It is better to have no Law and yet to obey the essence of the Law (2:12-16) than to have the Law and not obey (2:17-3:4). Paul then defends the justice of God’s judgment (3:5-8), which leads to the conclusion that all (Jew and Gentile) are guilty before God (3:9).
Paul argues that it was a mistaken notion to think that salvation was the prerogative of the Jew only. This presumption is wrong for two reasons. First, it leads to the mistaken assumption that only Jews were eligible for this vindication (Paul deals with this misunderstanding in chapter 4 where he demonstrates that Abraham was justified by faith independently of the Law and is therefore the father of all who believe, Jew and Gentile alike). Second, it leads to the equally mistaken conclusion that all who were Jews are guaranteed of vindication. Paul demonstrates how this perspective, which would call God’s integrity into question since Paul was assuming many Jews would not experience this vindication, was misguided. He did this by demonstrating that it was never the case that all physical descendants of Israel (Jacob) were likewise recipients of the promise. In the past (9:6-33) as in the present (at that time; 11:1-10), only a remnant was preserved and only a remnant would experience vindication. Paul also argued that the unbelief of national Israel (the non-remnant) had the purpose of extending the compass of salvation. The unbelief of one group made the universal scope of the gospel possible. This universalism was itself intended to bring about the vindication of the unbelieving group (11:11-16). As a result of faith, all (Jew and Gentile) could be branches of the olive tree (11:17-24). Since faith in Christ was necessary to remain grafted into the tree, no one could boast of his position. All, Jew and Gentile alike, were dependent upon the mercy and grace of God. As a result of God’s mysterious plan, He would bring about the vindication of His people (11:25-27). [Note: It is this author's belief that this vindication occurred around 66-70 AD, with the Parousia of Christ's Church; this author is Full-Preterist in their Eschatology.]

I don't often see many posts about working in Asia, but I thought I'd try and ask anyway. There doesn't seem to be a general UX flair so if I need to change it please let me know.
I'm from the US, and I work as a UX Engineer in Tokyo. When I was hired the yen wasn't nearly as weak as it is now, and because I still have student loans it's been kind of depressing seeing my bank account. I've been trying to switch jobs not only for better pay but because things are looking sorta bleak at my current place. Multiple people on my team, including my boss have left the company in the last few months, and the HR isn't interested in replacing them. In general, the management/HR at this company is hard to deal with, even though it's nice we're able to be remote.
I've been looking casually since January, more aggressively since February, but I feel like due to the weak yen maybe companies aren't hiring as much. It also seems like the job market situation in the US has sort of rippled here into Japan. I've had a couple interviews so far, but often I'm being told that my expected salary is too high. The advice I constantly see is "work for a gaishikei it pays better and has better benefits" but aside from an interview with Amazon, I haven't had much luck finding gaishikei hiring at the moment (I'm assuming it's largely due to the current hiring freezes all over the tech industry in the US).
I had an interview last week with a global nikkei, so the benefits were on par with other gaishikei, but I worry about WLB. I'm still waiting to see if I move on to the next round but I have a feeling the salary is going to be on the low side.
Sorry for the somewhat long post, but I was wondering if there are any other designers living in Japan who have done a job change before? What were your experiences negotiating for better salary? Do you work at gaishikei or nikkei? How is your work life balance?

The Automotive Market in India was accounted for 3.99 Mn units in 2023 and the market is expected to reach 6.38 Mn units at a CAGR of 6.94 % by 2030.
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The report covers the size of the Automotive market across various divisions and regions from 2024 to 2030. It includes analysis of market dynamics, product pricing trends, recent market developments, and in-depth geographical insights. Strategies employed by key players and detailed company profiles based on business models are also featured. A PESTLE analysis is conducted to evaluate overall market conditions.
Automotive Segmentation The market is segmented based on various criteria to provide a detailed analysis of each segment's performance and growth potential.
by Vehicle Type
Passenger Vehicles Hatchbacks Mini Hatchback Small Hatchback Sedans SUVs MUVs/ MPVs Other Commercial Vehicles Truck Bus Light Commercial Vehicle (LCV) Others Two Wheelers Motorcycles Scooters Electric Bikes Three Wheelers Auto Rickshaws Goods Carriers Others
by Type
Petrol Diesel Electric cars Others
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The report profiles leading key players and other prominent players in the Automotive market, providing insights into their strategies and market positioning.

1. Tata Motors Ltd
2. Maruti Suzuki India Ltd
3. Mahindra & Mahindra Ltd
4. Hero MotoCorp Ltd
5. Bajaj Auto Ltd
6. Ashok Leyland Ltd
7. TVS Motor Company Ltd
8. Eicher Motors Ltd
9. Force Motors Ltd
10. SML ISUZU Ltd.
11. Honda Motor Co., Ltd.
12. Hyundai Motor India
13. Daimler AG
14. Piaggio & C.S.p.a.
15. Toyota Motor Corporation
16. Volkswagen AG
17. AB Volvo

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The Automotive market report covers the regional market sizes and forecast values for North America (United States, Canada, Mexico), Europe (United Kingdom, Germany, France, Spain, Italy, Rest of Europe), Asia Pacific (China, India, Japan, Australia, South Korea, ASEAN Countries, Rest of APAC), South America (Brazil), and the Middle East and Africa. It also examines the factors influencing the market positively and negatively in each region.
Automotive Key Questions Answered in the Automotive Market Report - What is the Automotive Market? - What is the forecast period for the Automotive Market? - What is the competitive scenario in the Automotive Market? - Which region holds the largest market share in the Automotive Market? - What opportunities exist in the Automotive Market? - What are the restraining factors in the Automotive Market? - Who are the key players in the Automotive Market?
Automotive Key Offerings - Market Share, Size, and Forecast by Revenue (2024-2030) - Market Dynamics: Growth Drivers, Restraints, Investment Opportunities, and Key Trends - Market Segmentation: Detailed Analysis by Automotive Market - Competitive Landscape: Leading Key Players and Other Prominent Players
Automotive About Maximize Market Research Maximize Market Research is a multifaceted market research and consulting company with expertise across various industries. These include science and engineering, electronic components, industrial equipment, technology and communication, automotive, chemical products, general merchandise, beverages, personal care, and automated systems. We provide market-verified industry estimates, technical trend analysis, crucial market research, strategic advice, competition analysis, production and demand analysis, and client impact studies.
**Contact Maximize Market Research:*\* 3rd Floor, Navale IT Park, Phase 2 Pune Banglore Highway, Narhe, Pune, Maharashtra 411041, India Email: [sales@maximizemarketresearch.com](mailto:sales@maximizemarketresearch.com) Phone: +91 96071 95908, +91 9607365656

As we step into 2024, the European venture capital market finds itself at a critical juncture. The past year has been marked by significant economic and geopolitical challenges, which have shaped the landscape of venture investments across the continent. In this article, I will delve into the major trends observed in the European venture market in 2023, forecast what the future holds, and highlight the importance of innovative solutions like FundRight in navigating this evolving ecosystem.

2023: A Year of Uncertainty and Adaptation

2023 proved to be a particularly challenging year for the global VC market, including Europe. Economic uncertainties, high inflation rates, and geopolitical tensions, especially the ongoing conflict in Ukraine, created a climate of caution among investors. This resulted in a noticeable decline in both the volume and value of venture deals.
According to the Q4’23 edition of KPMG's Venture Pulse report, VC investment in Europe saw a significant decline, dropping to $13.8 billion across 1,750 deals. This marks a sharp contraction compared to previous years, underscoring the heightened risk aversion among investors. Notably, the report highlighted several key trends that defined the European venture landscape in 2023:

• Down Rounds and Valuation Adjustments: The prevalence of down rounds increased as startups struggled to maintain their previous valuations. Companies resorted to cost-cutting measures and bridge financing to extend their financial runways.
• Focus on Profitability: Investors pushed startups to prioritize profitability over growth. This shift in focus was a response to the economic conditions and the need for sustainable business models.
• Sectoral Shifts: AI, cleantech, and fintech remained attractive sectors, with significant investments despite the overall decline. AI, in particular, stood out, with several large deals in the space, reflecting the growing importance of technology-driven solutions.

Looking Ahead: Trends to Watch in 2024

As we look towards 2024, several trends are expected to shape the European venture capital market:

• Continued Caution but Pockets of Optimism: While the overall investment environment may remain subdued, sectors such as AI, cleantech, and healthtech are likely to continue attracting significant interest. The focus will be on startups that demonstrate robust unit economics and clear paths to profitability.
• M&A Activity: With the IPO market expected to remain quiet until at least the second half of 2024, mergers and acquisitions could become more prominent. Opportunistic buyers may take advantage of lower valuations, leading to a potential increase in liquidity.
• Increased Due Diligence: Investors will continue to exercise rigorous due diligence, prioritizing startups with strong fundamentals and sustainable business models. This trend underscores the importance of thorough market analysis and financial scrutiny.

Key Metrics and Insights

The KPMG report provides several crucial metrics that offer a snapshot of the current state of the venture market:

• Global VC Investment: In 2023, global VC investment fell to $74.9 billion across 7,572 deals, highlighting the contraction from the peaks of previous years. The drop was pronounced across all regions, with the Americas accounting for $40.1 billion, Asia $18.8 billion, and Europe $13.8 billion.
• Median Deal Size by Stage: The median deal size by stage in Europe saw a decline, reflecting the cautious approach of investors. Specifically, pre-seed and seed stages had median deal sizes of $0.5 million and $2.2 million, respectively, while later VC stages saw median deal sizes drop to $30 million.
• Sectoral Distribution: AI and fintech dominated the top deals, with AI startups like Anthropic and Metropolis securing significant funding rounds. For instance, Anthropic raised $2 billion, making it one of the largest deals in 2023.

Why FundRight is Essential

In this complex and evolving market, FundRight emerges as a critical tool for both startups and investors. Our platform leverages advanced AI algorithms to match startups with the right investors, predicting potential unicorns and providing comprehensive project summaries. This not only enhances the efficiency of the fundraising process but also ensures that due diligence is thorough and accurate.
Predicting Unicorns: By analyzing a vast array of data points, FundRight can identify startups with the potential to achieve unicorn status, giving investors a competitive edge.
Efficient Matching: Our AI-driven matching process ensures that startups are connected with investors whose interests and expertise align perfectly, facilitating more successful investment outcomes.
Comprehensive Due Diligence: FundRight provides detailed project analyses and summaries, streamlining the due diligence process for investors and reducing the time and effort required to evaluate potential investments.

Conclusion

The European venture market is poised for a period of cautious optimism. While challenges persist, there are significant opportunities for those who can navigate the complexities of this environment. FundRight stands ready to support both startups and investors in this journey, offering innovative solutions that drive success in the ever-evolving venture landscape.
Artem Zhuravlev CEO & Founder of FundRight

Hello there fellow rovers! So I have ran into a problem after pre downloading the game.
Beforehand, I have participated in the Echoes web Event. While creating the account, I have set my server as Asia since I'm in India. Now I have achieved all the rewards from the echo gallery and also locked the perfect echo I was planning for.
But now after downloading the predownload and signing in, I am getting this message from the Select a server - SEA Recommended.
Now if I select SEA, will I lose all progress? Or should I stick with the Asia server (My WiFi connection is already pretty bad).
So what should I do?

I've bind it with my torrent app with the host domain, my VPN account, (Nord btw), the network interface, all of that.
I've set the VPN to a location far from me and on a P2P server.
I've turned the kill switch on.
I've used the What's My IP Address site and it says I'm in the server I've set my VPN, not my actual IP Address.
I've used the site DSN Leak Test. Extended. No server was detected that was near me but servers from the VPN.
Anything else I need to do?