I’ve seen some pretty alternative translations based on russian church language and charomut. I don’t really like them since the meaning of text is wierd and explainations of the decyphered text vary depending on beliefs of the people deciphering.
However the charomut thing is really interesting to me. I’ve found some texts from beginning of 19 century, that come from a book on a topic of charomut. It basically describes the tendency of russian to borrow words and also the way that sometimes slavic speakers will use different ciphering methods in writing? Like an intuitive ciphering. It’s called charomut. I can say for sure that yeah in russian even nowadays there is this tendency of playing with words to simplify or adjust to other languages. The book also describes the way slavic languages were heavily influenced by German and Roman languages and different ciphering methods used. And it seems like some of these words are actually incorporated into our language nowadays. A proof of that charomut would be that Russian or shall I say Slavic language had wierd and varying writing on old maps. Most of this is heavily applied to times before Lomonosov, because he adjusted the language a lot. And it’s the time Voynich was created.
Your thoughts? If anyone is interested I can link this Russian book here but the language it’s written in is pretty old fashioned so idk if google translate will work on it.
1PS. The Cyrillic word for it would be чаромуть, чаромутие or чаромутный язык.
Examples of transformation of words: Ночь = чорнь (changing order and adding letters) Нхш = наш (adding consonant instead of vowel)
2PS. I hope that people won’t be downvoting this just for the usage of the word Russian and political reasons… I meant Slavic languages in general, since it wasn’t Russian at that time anyways, but the research I’ve found is in russian. Can’t change the title now

I was doing some digging around about the meaning of Cryo and it’s “ideal”, and stumbled across a few interesting connections. I am not sure if anyone else has found these connections already (from a quick check) – I tend to only hop on here when I have a crazy theory I want to share. Hopefully I am not rehashing something that's already been covered!
The main theory is that the power of Cryo, like Anemo, is related to Time.
To be more specific, I think Cryo may be the power that creates the "Seeds" that are carried by "the winds of time".
I came across this idea when trying to look into the "ideal" of Cryo.
From what we have seen in the game, all elements are tied to an “ideal”, and each “ideal” is tied to a deeper meaning connected to the world itself. To give some brief examples:

• Anemo – freedom, time and perhaps Death
• Geo – Contracts(perhaps between mortal and divine?) and perhaps history.
• Electro – Eternity and what is eternal, and Change is eternal or constant.
• Dendro – Wisdom, memories and knowledge through experience.
• Hydro – Justice, life and emotion.
• Pyro – War and rebirth and the erasure of memories (as seen from Arlecchino).

From what we know, it seems like the Cryo Archon’s ideal is likely to have been “Love”. So what deeper meaning does “Love” mean and how does it relate to ice or “Cryo”?
And then from there I kind of spiralled!
The main theory here is explained in the first two sections, and the rest of the sections I try and use this theory to explain other mysteries in the game. Those sections might be heavier in speculation.
The Meaning of Cryo
While I'm not sure I have a concrete “meaning” or understanding of Cryo yet, I came across a few interesting themes surrounding the Cryo Element:

• The descriptions of both the Large Cryo Slime and Cryo Abyss Mage mention their protective shields, despite the fact that similar enemies don’t mention this in their description (Geo Slime and other Abyss Mages)
• The Cryo Abyss Mage description also says that their body is vulnerable (hence its need for protection).
• Cryo Hypostasis gameplay has the Hypostasis create a shield while it is healing (protection while vulnerable)
• Tiara of Frost artefact description: “facing fatal flaws. Fatal flaws are born of a fear of death. Fear of death is born of having things and people to care about” (Fatal flaws are the “vunerability” to protect?)
• Tiara of Frost artefact description: “life as weak, and earth blanketed in unending ice” (weakness is a vulnerability – and also I am not sure if the ice is a bad thing here, perhaps the ice was meant to protect the “weak” life?)
• The Spirit Locket Of Boreas description mentions that Andrius let his power seep into the land to “protect” it.
• Childe who is from Shneznaya says “it’s all about family where I am from” (family and love are easy to relate to each other)
• Qiqi Vision Story: Qiqi has a Cryo Vision and apparently before she received it she missed her family.

To summarise, there seems to be themes of protection(perhaps preservation?),family, and vulnerability.
Thematically I can see the ties between these – we love our family(typically) and want to protect them, and the things we protect can be seen as our vulnerability(and/or, we protect things that are vulnerable).
So "love" inspires us to "protect".
Love and it's connection to "protection" is an important part of this theory.
Cryo and Time
There are a few instances in descriptions where both ice/snow/Cryo and time are mentioned together.

• Qiqi Vision story: before receiving her Cryo vision (while she was dying or on the verge of dying), Qiqi wished that time could stop.
• Cryo Hypotasis drop, the Crystalline Bloom, says: “Perhaps it is stagnant time, that never-thawing bosom, that is the essence of this undying flower.”
• Blizzard Strayer artefact set, Frozen Homeland’s Demise, says: “An ancient hourglass with fine powdered snow flowing in it. Even the coldest winter cannot freeze the flow of time. "The cold that descends from the sky can freeze time itself."
  • To me, this might be drawing a distinction between ice and “Cryo”. Like how Hydro and water are not considered the same thing because Hydro is toxic, as seen in the description of Hydro slimes. So normal winters can’t freeze time but perhaps Cryo can?

Furthermore:

• We are able to melt frozen boars in game and when melted, they are completely fine. It seems that they were literally “frozen in time”.
• We also have that quest with Xiangling, where we find Olaf who was frozen by a Cryo Regisvine 300 years ago - and seems to have survived this process unscathed. He effectively time travelled from the past to the future.

So overall, there seems to be a lot of talk about “freezing time”, and it seems like freezing a living organism can preserve them in a way that doesn't kill them (like in real life).
We have seen how Cryo might be related to the idea of “protection” as well, or perhaps preservation?.
So perhaps we can say that the Cryo element seems to be able to "protect" things from the flow of time?
“Seeds of stories, brought by the wind and cultivated by time. Stories brought on the wind will bloom into legends in due time.” - Sundial in Mondstadt related to the God of Time.
In this quote above, it says that “seeds” are brought by the wind/Anemo.
But what are these “seeds”?
While I can’t say exactly what they are, I think that perhaps these “seeds” are at least partially created through the powers of Cryo.
I came to this conclusion after looking at the themes that surround Cryo: love, protection and vulnerability.
These themes, to me, seem to apply perfectly to the concept or function of “seeds”.
A seed tends to need a protective shell, to shield the “vulnerable” parts within.
A seed waits for the correct conditions to sprout, remaining dormant otherwise.
This dormancy can be seen as being “frozen in time”. A seed is effectively “frozen in time” and won’t sprout until the correct conditions are met. This power of protection from time being related to Cryo may be similiar to how the power of Dendro is related to the power of dreams.
Also, remember that when asked about the Cryo Archon, Venti said that “500 years ago, I knew her well.”?
Sure, they are both Archons, but perhaps they were also close because either 1) they both served the God of Time or 2)Cryo Archon is a god of time (perhaps less likely, though).
So the “seeds” frozen in time and/or protected from time, by Cryo, are then carried by the winds of Anemo, to the correct moments that allow them to sprout.
The Love of the Three Moons
This part gets a little more speculative, but fun!
So the three Moon Sisters are suspected to be possible Gods of Time, and also seemed to rule over the Seelie in some capacity.
Love seems related to the fall of the Seelie – as the Seelie seemed to have been forbidden from falling in love with humans. It was after one of the Seelie married a “traveller from afar” that the Seelie fell – some catastrophe struck as a result, soon after this “marriage”.
With the added context that love possibly means or results in the protection from time – that could explain why falling in love with a human was seen as bad. Abusing your powers to protect a human from time sounds bad, for sure.
And maybe, just maybe, the “love” the Seelie had were finite in some way? Which would explain why they couldn’t dish it out to humans freely. Maybe, they had none of this “protection” left over for themselves after giving it away… leaving them to deteriorate and become the lifeforms we see them in today?
In fact, if this is true, then the Seelie gave their love to a “Traveller from afar” which sounds like it could have been an entity similar to the Traveller. The Traveller is said to be a star themselves.
What’s interesting about that is both the Abyss Sibling and the Travellers are stars, and they are possibly very old. In fact, in the We Will Be Reunited quest, the Abyss Sibling tells the Traveller that “I have more than enough time to wait for you, we’ve always had enough time.”
While this seems to be hinting that they have a lot of time, not necessarily immunity from time, it is interesting when you remember that the book Moonlit Bambo Forest says that the Moon Sisters “shared but one love, the stars of daybreak”.
If love is the protection from time, then it could mean that the twins have gained an immunity from the flow of time. Time does not affect them – as they have received the love of the Moon Sisters, who are possibly Gods of Time.
Khaenri’ah, Dainsleif and the Inteyvat
While the pure-blooded Khaenri’ahns are cursed with Immortality, they still seem to be under the effects of time. They don’t seem to be immune.
They seem to still be undergoing some sort of decay – whether it be their memories, mental state, or decaying “from within” (As Chlothar speculates).
HOWEVER – remember how Dainsleif said that he was able to resist the effects of his curse due to the presence of “it”? It was somewhere in the Chasm questline, where he was unsure how the Black Serpent Knights were able to retain some of their humanity without “it”.
Perhaps Dainsleif has also received the “love” of a Seelie/Moon SisteTime god (or whatever the Cryo Archon actually is)?
In fact, now I am wondering if this is also related to the Inteyvat flower, which would harden when In Teyvat, and then return to normal when back in Khaenri’ah.
Khaenri’ah might be located somewhere in the Abyss, and the Abyss seems to have a strange flow of time, after all.
So it might not be too far of a stretch that the Inteyvat flowers are also “protected from time” with this power of love/Cryo until the flower returns to the correct “time” – Khaenri’ah. Though that would also mean that Khaenri’ah is located in a different place in time – in the future or the past, which would be interesting. But probably not impossible from what we have seen in Ei’s second story quest and the Perilous Trails Chasm quest.
Possible Links between Paimon and the Tsaritsa
So there seems to be possible links between the element of Cryo, love, and protection.
The God of Cryo, who is potentially the God of Love and, by extension, potentially the God of Protection…hm.
Remember the “About Yashiori Island” voice lines?
In those voice lines, Paimon claims to be the “god of protection”.
Sure she seems cheeky about it, and was probably joking, but who knows at this point! She might have remembered something subconsciously or this may just be foreshadowing, etc, etc.
Either way, I started digging around to see if I can find any mythological links in real life.
A few interesting things I found:

• Aphrodite, the greek goddess of love, according to some myths, was born from sea foam. And we first met Paimon after we fished her out of the sea.
• Aphrodite seems to be related to the Cherubs (She mothered Eros, who together with its roman equivalent Cupid, influenced the iconography of the Cherubs) and apparently Paimon in the Ars Goetia might have been a Cherub (at least according to Wikipedia).
  
• Paimon in the Ars Goetia could “bestow dignities and lordships”. Genshin Paimon gives people nicknames – but the Tsaritsa bestows “new names” upon her Harbingers. Maybe a coincidence, but you could say that both of them “bestow dignities and lordships”.
  
• Paimon in the Ars Goetia is said to be able to create “visions” (as in dreams) and we do know the Tsaritsa’s Fatui have Delusions, which are fake Visions.
  
• Paimon in the Ars Goetia is also said to have the power of “acquiring and dismissing servant spirits” –perhaps the Fatui Harbingers?
  

I’ve already made a theory previously on this subreddit about the Tsaritsa and the Moon Sisters. So if Paimon is also related to the Seelies and/or Moon Sisters, perhaps these connections between her and the Tsaritsa is not too strange if the theory about Cryo and time are true.
In fact, the goddess Hathor is said to be the Egyptian version of Aphrodite, god of love, and from reading the wikipedia page, Hathor seems very similar to the Goddess of Flowers – who was a Seelie - and the Seelie served the Moon Sisters, who may have been gods of Time.
There isn’t much more for me to say here – I am not saying that Paimon and Tsaritsa are the same person, but just that I find it interesting that there may be some overlaps between the two characters. I can’t say for sure what this overlap means. Maybe Paimon is a fragment of the Tsaritsa, maybe Paimon was a servant of the God of Time along with the Tsaritsa, maybe Paimon is the God of Time and is therefore the Tsaritsa’s boss. Who knows. Just interesting.
Time and the Preservation of Memories
In the Parable of the Lethied Lotus in the Book of Sun and Moon, it says:
"A ship captain searching for the way back to the surface discovered a tribe of people who ate these lotuses. Some crew members stayed in that place. Others rejected that temptation."
In this story, staying where people ate these lotuses is said to be a "temptation". The title of this Parable described the lotuses as "lethied" which is related to the Lethe river of greek mythology, where drinking from it causes you to "forget". In other words, forgetting is a temptation they wanted to avoid.
This is in the same book that mentions the God of Time, and Enkanomiya, where they worshipped the God of Time.
Now, Ganyu, a Cryo character, uses Amos Bow, and the literal translation of this weapon, according to the wiki, is "Determination to Not Forget".
So perhaps this power of "protection" can also protect memories.
Since time causes memories to "fade" (best example, Dainsleif's own faded memory due to his long life) then perhaps this power of time immunity can also be used on memories.
TLDR:
Cryo protects things from time, and those things are then carried by Anemo. Cryo seems to have the ability to freeze things in time (possibly), or in other words, to protect them from the flow of time. The Tsaritsa, as the Cryo Archon, may have a deeper relationship to the God of Time (or she is a god of time – if you think that there are multiple aspects that rule different types of time).
There are also some interesting possible connections between Paimon and the Tsaritsa, which, if they are both related to the god of time, makes sense.
The twins may have also received some sort of protection of time, since they are stars and the Moon sisters loved the stars of daybreak.
Also this might also be related to Dainsleif and his ability to resist his curse somewhat, and Inteyvat flowers.
And this "protection from time" may also be used to preserve more intangible things - like memories.
Discussion/Conclusion
So what does “Love” mean in the world of Teyvat?
In Genshin, the power of Cryo, and therefore the power of love, may be the power to protect things from the flow of time. It protects things from the flow of time, creating a "seed", and that seed stays dormant or "frozen in time" until its the perfect moment for those things to “sprout”.
If true, this calls a lot of things into question.
The Tsaritsa’s plans to possible recreate the world may also link back to this idea of “seeds” – she may blanket the world in snow to make it a “seed” for the next world.
I also think that if this is true, then it is quite poetic that Shneznaya – the land of the Cryo Archon – is the last region in Teyvat we visit (Khaenri’ah probably/possibly not being counted as “in Teyvat” if its located in the Abyss).
Anemo also seems to signify death in some ways (Venti’s Story Quest), and if Cryo is related to the concept of “seeds”, then Cryo represents life or birth.
“Seeds brought on the wind will bloom into legends in due time.”
Anemo is death, and is the wind that carries the seeds, and Cryo is birth, the creation of the seeds.
We started the game in the land of Anemo, of wind, and death – we started our journey in the land of “endings” and, if this theory holds true, then the last place we’ll visit in Teyvat will be the land of Cryo, of ice, seeds, and birth.
We started at the end, and will end at the start.
That is more or less it. I hope you all enjoyed reading my descent into madness! Hopefully not too wordy as I have trouble making things concise and I was getting real tired towards the end of this ha ha. What do you guys think? I would love to hear any thoughts or input, or even corrections if I got some things wrong.

I came across this Quora answer for "Why does Kerala Government impose an economically worthless Malayalam in Kerala schools instead of making it as an optional language because a Malayali cannot get lucrative employment by learning Malayalam?" from this post.
The answer is a lengthy one, and may seem irrelevant to the title "How is time perceived in Telugu?", but please keep reading, I have my questions at the end of the post...

This question reminds me of a story of the Roman emperor Vespasian. One day, an inventor visited the emperor and showed him the blueprint of a mechanism that could transport columns and beams to a construction site quickly and without any manual labor. This brilliant machine could've kickstarted industrial revolution 1700 years before it actually happened. But much to the inventor's shock, Vespasian turned him down, saying “my people need jobs, our slaves need jobs. If the machine does all the work, our people will be jobless. Our slaves would get free time to organize themselves and would start revolts”.
Vespasian feared that the new technology was ‘economically worthless', as it would make people and slaves jobless and send the country into total chaos. In short, he was technologically shortsighted. The inability to foresee what technology could bring to his people in the long run pulled him down. He was deluded by the fragile nature of the economy and had no idea how to rebuild it if this revolutionary mechanism would be allowed to operate.
This was the reason why ancient Rome was never industrialized, despite having a lot of excellent inventors and engineers. Those in power were worried about the unemployment a sudden revolutionary idea would create and failed to accept how beneficial this would be for the people in the long run.
The reason for narrating this story is that it is remarkably similar to the dilemma mentioned in the question. Vespasian thought, “allocating resources to inventive technology instead of manual labor is economically worthless since people and slaves won't get lucrative jobs”.
Replace ‘manual labor' by ‘English' and ‘inventive technology' by ‘Malayalam', and you get our question.
“Allocating resources to English instead of Malayalam is economically worthless since people and slaves won't get lucrative jobs”.
Likewise, English persists as the language of official usage for most jobs not because Malayalam is incompetent or inefficient, but because the current ‘system' revolves around English. That makes Malayalam seem like a burden on students, with no economic worth. An engineer who does all his learning from foreign textbooks and uses English terminology has no lucrative use of Malayalam. A software developer who needs to know all computer-related terms in English has no use of Malayalam. The same goes for an accountant, a doctor, a clerk, and pretty much all ‘white collar' jobs you can think of. Even those who might benefit from learning Malayalam like historians or linguists might consider English infinitely more useful since most of the written books and research work on those fields are in English. There is enough reason for people to think that spending government resources for teaching Malayalam is worthless like how Vespasian thought that appreciating technology was worthless.
But time proved Vespasian wrong, although by sheer luck. Christianity replaced Paganism as the dominant religion in Europe. Since slavery is forbidden in Christianity, European kingdoms started banning it. Feudalism and class based labor also started declining as the plague wiped out significant fractions of each class and as the military shifted from armies to professional fighters, thereby weakening the nobility’s hold on power. With the lack of a powerful ruling class to impose and manage heavy manual labor, the stage was finally set for a technological revolution and the industrial revolution finally began in Europe, 1700 years after Vespasian.
Some of you might be doubtful of comparing the case of English vs Malayalam with manual labor vs automated machines. Are they even comparable in the first place?
Industrial revolution made life easier for people because it freed people from the heavy manual labor and made it possible for them to spend more time for their personal development. Likewise, teaching in Malayalam instead of English would make people engage more with their personal and cultural lives. Teaching lessons of science and history in English forbids Malayalis from using them in their lives. This is because these two languages are different at a fundamental level since they belong to two different language families. If you are a Malayalam speaker and you learn science and history in English, it'll be impossible for you to use them in your daily lives because you conceptualize the world around you in completely different ways while you speak or think in these two languages. In linguistics, this changing of cognitive metaphors while using different languages is known as code-switching.
Let me share my own experience. I studied in Malayalam medium in primary and high school. Hence my way of understanding science and history is through Malayalam's (or Dravidian) cognitive metaphors. Those who study in English or other related languages like German, Persian or Hindi would use the Indo-European cognitive metaphors. Once I started reading books in English, I started to realize how different these are.
Let us take time for example.
How an English speaker views time
Speakers of Indo-European languages like English and Hindi conceptualize time as a long line through which you move at a steady rate. Your past is the segment behind you and your future lies in front of you. Time is a one-dimensional straight line in Indo-European languages (the only exceptions are Italic and Hellenic branches. They see time as a growing volume instead of a long line).
This is why these languages describe the duration of events as either “long” or “short”, which represent the length of a line segment.
Consider the statement “I've been waiting for a long time”.
The italicised part, translated into different Indo-European languages would be:
English (Germanic) : “ long time”
Sanskrit (Indo-Aryan) : “dīrghakāla”
Hindi (Indo-Aryan) : “lambi der”
Persian (Iranian) : “moddat zamân tulâni”
Lithuanian (Baltic) : “ilgas laikas”
Irish (Celtic) : “tamall fada”
All those words indicated with bold letters are synonym for “long”. The same could be observed for events with less duration. All these languages use the adjective “short”, just as what you might expect from their way of perceiving time as a horizontal line.
Hence many words describing events associated with time like emotions in these languages are derived from roots that mean “long” or “short”. The English words “longing” (from ‘long') and “hope” (ultimately from Greek ‘kúptō' (to bend forward) ) are examples.
(By the way, there are two slightly different variants of the Indo-European concept of time. This video explains it beautifully with a riddle)
.
How a Malayalam speaker views time
Speakers of Dravidian languages like Malayalam have a much more sophisticated three-dimensional view of time. For Malayalis, the passage of time is vertically upwards, not to the front. Also, time isn't a single line here. Multiple vertical lines of progression of time arise from the two dimensional patches of land. In Malayalam, this two-dimensional ‘area' or patch of time is known as “pāḍu” (പാട്) which literally means “a bounded area” (hence the adjectives like “orupāḍu” and “appāḍe”). Related events that take place at a particular location are visualized as multiple vertical lines growing from that patch. A different place or a different person would be visualized as a different patch with its own vertical growths.
You have to be a Dravidian speaker to fully understand this. Imagine a set of events.
If it is the same event occurring over and over again, it is perceived as looping around a small vertical segment over and over again. In Malayalam language, this corresponds to the adjective ഒത്തിരി (ottiri) - literally “many turns/loops” (root ‘tiru' - turn/spin).
If that set of events represent a growing process or emotion, it is perceived as a line that grows vertically. In Malayalam, the adjective in this case is ഏറെ (ēṟe) - literally “climbing up/ascending” or വളരെ (vaḷare) -literally “growing upwards”.
If those events are concurrent yet different, they are perceived as multiple vertical growths originating from the same patch on the plane. In Malayalam, the adjective is ഒരുപാടു (orupāḍu) - literally “an area of” (‘pāḍu' - a bounded area).
If those events are completely independent, then they exist in different patches and the adjective പല (pala) is used.
In short, a Malayalam speaker has four different ways of translating something like “a long time”, depending on how the person spent that time. If they spent that time by counting sea waves, they might say “ottiri nēram”. If the time was spent, say, by building a sand castle, they might say “ēṟe nēram”, and if they were doing many different things, they might say “orupāḍu nēram”.
This is true in the case of other Dravidian languages as well. For example, in Kannada, the word ಪಿರಿ (piri) - heightened/advanced - (now mostly displaced by the loanword ಬಹಳ (bahaḷa)) would correspond to Malayalam “ēṟe” and ತುಂಬಾ (tumbā) - literally, a crowd of/amassed - would correspond to Malayalam “orupāḍu”. A Kannada speaker would say “bahaḷa samaya” for the time spent for building a sand castle and “tumbā samaya” for the time spent for doing multiple things
(However, in some Dravidian languages, this way of visualizing time has been replaced by the Indo-European linear time because of Sanskrit imperialism. But that is a different story.)
In short, as a Malayalam speaker, I conceptualize my entire life in front of me. My brain visualizes all the places I've been to and the people I've interacted with as different patches (pāḍu), each one having multiple vertical segments that grow or add a new one each time I visit again. However, when I speak or learn in English or Hindi, it is completely changed and I'm forced to visualize time and events to be part of a long line with my past behind me and my future in front of me. This switching of conceptual metaphors is known as code-switching in cognitive linguistics.
This means that I as a bilingual describe an event that happened the day before yesterday as “two days back” in English and “raṇḍụ nāḷ munpu” in Malayalam. Here, “munpu” means “frontside” and back means, backside. For an English speaker, the past lies as the line segment behind them (back), and for a Malayalam speaker, the past is a patch that is much further to the front than the one they are in at present. Notice how the concept of past flips completely with the change of language.
Think of English's concept of time as a long railway track with a train (representing the person) passing through it and Malayalam’s concept of time as a sugarcane field with multiple patches of land having a bunch of upwards growing stems.
The reason for describing all this is to highlight how different the perception of events are in these two languages. And remember that we have considered only time. Nearly all abstract concepts are visualized differently in unrelated languages. A Dravidian’s world is completely different from that of an Indo-European.
Now let us come back to the original question. What happens if a Malayalam speaker is given education only in English? The result is, they could never use the science and history they learn in their personal and cultural lives. Personal and cultural aspects would be pictured in one way and things that they learn at school would be visualized in the other way. This means that all those things would be useful only for earning money or doing research and they would be useless for their personal growth and the cultural development of the society.
In fact, this is exactly what is happening in Kerala now. All those highly educated people conceptualize the world in the Indo-European way thanks to being educated in English or sanskrit-imposed Malayalam while the common people view the world with the classic Dravidian metaphors. This stunts the growth in cultural, political, religious and scientific fileds in Kerala.
Not to mention that English's concept of time is much too simple and inefficient for describing things and when it comes to fields intricately connected to time like history or biological evolution, it often fails miserably. I recently wrote an an answer on how the public perception of evolution is incorrect and horribly misleading. In fact, the visualization of time as a simple long line is one of the reasons for this. This metaphor is much too simple to handle a complex probabilistic theory like evolution.
However, for someone who learned evolution in Malayalam, it would be a much more sophisticated process and it would be easier to visualize it without being misguided. Learning in Malayalam is much more efficient and productive in this case. I consider myself lucky for having had most of my schooling in Malayalam medium thanks to which I routinely apply the things I've learned in all aspects of my life.
So, to summarize,
Malayalam being economically worthless is a reality of the present, but it is not so because Malayalam is inefficient or unproductive in usage. As we saw here, educating in Malayalam is actually necessary for the learned things to be put into practice in life and society. It is just that the current system uses English and a total change would require nothing less than a revolution. Nevertheless, the cost of not educating kids in Malayalam is huge, as it leads to a stagnation in cultural, religious, political, and scientific aspects of Kerala.

--END OF THE ANSWER--
I wanted to share this answer here too and wanted to discuss about its points (specifically how different people view time).
How Telugu language and Telugus view time? Does it differ by dialects? Did Sanskrit influence this part of Telugu? What other things does Telugu perceive in a different manner compared to other languages?

This means that I as a bilingual describe an event that happened the day before yesterday as “two days back” in English and “raṇḍụ nāḷ munpu” in Malayalam. Here, “munpu” means “frontside” and back means, backside.

The only aspect I recognised which I use in Telugu like "rendu dinalu mundu" (Two days ago).

Man, this is complicated. It's also very, very long.
A little piece out of a lot of background: I've been sick for about 10 years old. For the first six of those years, it was mainly a physical illness. I had chronic pains that the doctors just couldn't figure out and it derailed my entire life. Then in 2020, I ended up in a rehab facility for about 18 months. The first year there was really slow since I was still in pain, but after about 10 months I finally got the meds I needed and my aches went poof.
Amazing!
However, once they did, I discovered that I had a lot of latent psychological trauma etc. that popped its head up as soon as I didn't have the physical pains to distract me. I asked the nurses and doctors there for help with getting in touch with someone who could help me with that, but that didn't happen and instead the remaining 8 months was hell because somehow they decided that instead of offering help, they'd gaslight and abuse me. I've never felt so disconnected from reality because it didn't matter what I did or how hard I worked to accomplish a goal, I always did something wrong and never worked hard enough. It was a wild time, in the worst way possible.
Then I was kicked out of that facility and into my own one-room apartment. I was hesitant about the benefits of living alone right in ground zero for my previous trauma, but then again, staying at the place I had just been at wasn't really an option either.
Well, as it turns out, it was as horrible of an idea as I had feared. I quickly spiraled mentally since I was just alone with myself all day every day, and my own head is a pretty toxic conversational partner.
However, one upside to moving out of that facility is that it opened up another avenue of care for me. I'm not sure how to translate the Swedish health care system into English but basically, if you don't need to go to the hospital for something more urgent, your first go-to health care place is a vårdcentral. I'll just call it a "VC" from now on. You go there for all of the usual smaller things that doesn't require a surgeon or something. There are doctors and nurses there and they'll help you if they can or refer you to a hospital or other health care facilities if they offer the help you need.
When I came home from the rehab place in August of 2021, I got into contact with my local VC and explained that I needed some psychological help, and they let me talk to a counselor. She eventually sent me to another counselor of sorts who was supposed to evaluate me and then send me to the actual psychiatrist who could help me. After talking with her for a while, she sent me on my way and I met the psychiatrist in December of 2022.
We met up and had one conversation, but he basically said that there was nothing he could do for me. There were some reasons why but I don't think those matter now. The point is, my psych help kind of ended there. For various reasons, it wasn't picked up until six months later when I went on a boycott of all of my medicines in order to force my VC to actually do something. They had stayed radio silent up until then despite my pleas to find me some kind of help.
I ended up meeting with another one of their counselors in May last year and we've been talking ever since then. However, I wasn't getting anywhere. I said to her that the only way I saw myself getting better was by going to another of those rehab facilities since I wasn't able to get better on my own. On a fundamental level, I just don't function while alone. I shut down completely and just go on auto-pilot. It doesn't matter what we come up with while talking because as soon as I'm alone again, the auto-pilot engages and I remember almost nothing that isn't a hardwired biological need until I start interacting with another person again and the auto-pilot disengages again.
I had a three-way phone call with my counselor and the woman in charge of granting stays as such rehab facilities, and I said that one thing that I needed as a necessary guarantee was some sort of additional psychological help so that I wasn't simply helped physically and then thrown back once those needs were met. I've been there and done that, and I've seen how destructive that can be.
On the first session with my counselor after that call, she said that she could refer me to another counselor since I had pretty much said that only her support wouldn't be enough during my stay at that rehab facility (if I get a spot). I wasn't sure if that was the best way to go but since we hadn't really gotten anywhere in the last year, it didn't seem like the worst idea.
And this finally brings me to what this post is really about.
I had an initial conversation with this new counselor and then sent her a letter where I outlined my feelings better than I managed in the conversation. She asked if she could show the letter to her boss but didn't say why. I said sure, and after that we settled on a new session that was last Thursday.
During that session, she explained both why she'd taken my letter to her boss and why she'd be stepping down as my counselor after just a couple of sessions.
The reason she took the letter to her boss is because I outlined how I'd been ping-ponged around different counselors and psychiatrists for almost 3 years. That just wasn't right.
The reason she stepped down as my counselor was because of what the psychiatrist I'd met briefly in December 2022 had said about me. I was only aware of what he said directly to me: "I can't help you." However, what I was completely unaware of was that he told my VC a whole different thing: "This guy needs a whole team of (more suitable) psychiatrists."
They seemingly completely ignored this. As I mentioned before, for the first 6 months after my meeting with that psychiatrist, they did nothing. I had to resort to fairly desperate measures to get them to act, but when they did act, they just handed me to one of the counselors who were woefully underqualified to help me through my issues. This is why nothing happened during the year I was speaking to her. She then passed me on to the most recent counselor, and she realized that my issues were far above her paygrade. This wasn't the reason she stepped down, though. Rather, she felt that as long as I had a counselor, everyone around me would just assume that I was getting qualified help when the reality was far from that. As such, she thought that her staying on would do more harm than good to me.
She advised me to talk to my doctor about it and I just so happened to have an unrelated appointment booked with him for later this week so at least I can talk to him without having to wait a month or so. She also suggesting reporting all of this crap to the governing body for health care issues.
I don't know what to feel. I'm angry and confused. It feels like I've lived on a diet consisting of nothing but knuckle sandwiches for the longest time, with these recent revelations being a huge one-dish buffet.
I just needed to get this off my chest.

I am not even talking about scriptural problems within the bible, You don't have to open a single bible to start seeing the problems,
1-) The Problem of Salvation and Faith (Why the plan of salvation is ridiculous, and has failed)
I.The ridiculousness of the plan
A. Demanding blood for remission of sins Heb 9:22 - Why is this the terms that god insists upon? Isn't he the architect of the parameters regarding sin, punishment, and forgiveness? Is he not able to forgive sin without blood sacrifice? Can he not say, “No blood sacrifice necessary, I just forgive you?”
B. God sacrificing himself to himself to save us from himself by creating a loophole in the architecture for condemnation he engineered in the first place? This is your solution for a problem in which you yourself are the problem. It’s like a doctor stabbing people to be able to operate and save them.
C. Dying for someone else's crime does not equal justice in any court.
D. The sacrifice was not a sacrifice at all :

1. Jesus is said to be eternal
2. He spent a few days in misery out of his billions of years plus of existence
3. He spent a minutiae of a fraction of his existence suffering knowing he would be resurrected after the ordeal and spend eternity in divine luxury, and that somehow provides him justification to sentence us to trillions of years of eternity suffering without end?
4. Jesus is a supernatural immortal who suffered temporary mortal punishment and then sentences mortals to supernatural eternal punishment if they do not receive his sacrifice.
5. Why is three days of punishment followed by eternity in glory sufficient for all the horrible deeds any man has ever committed, but billions of years suffered in hell by a good moral person who does not believe due to lack of evidence is not sufficient?

2-) Nature of The Christian god
I. He is supposed to be an all Powerful and All mighty being and yet he died on a cross by his own creation (If you see someone claiming to be god and then you saw him hie before your very eyes, How on earth are you supposed to conclude anything else other than "This guy is a liar"?)
Modern Christians would respond to this saying "Only the Human part died, The Divine part wasn't affected"
Which again, doesn't make any sense :
A. Even when assuming a human sacrifice is somehow necessary for salvation, The sacrifice of 1 Human being can never be Enough to atone for the sins of all of mankind since Adam and Eve till the return of jesus.
I found a Coptic pope explaining this issue in detail, Here is a link to his book, https://st-takla.org/books/en/pope-shenouda-iii/nature-of-christ/propitiation-and-redemption.html
Quoting from it : "The belief in the One Nature of the Incarnate Logos is essential, necessary and fundamental for redemption. Redemption requires unlimited propitiation sufficient for the forgiveness of the unlimited sins of all the people through all ages. There was no solution other than the Incarnation of God the Logos to offer this through His Divine Power.
Thus, if we mention two natures and say that the human nature alone performed the act of redemption, it would have been entirely impossible to achieve unlimited propitiation for man's salvation. Hence comes the danger of speaking of two natures, each having its own specific tasks. In such case, the death of the human nature alone is insufficient."
It's very clear that saying only the human part died doesn't make any sense, Even according to the Christian theology itself.
B. The Trinity is based on a false idea
I know, It's a classic Argument against Christianity but you can't deny that it's an actual damning argument against the Christian theology.

1. God is all knowing but Jesus wasn't all knowing (mark 13:32)
2. Jesus is supposed to be god, but he is praying to himself to save himself with cries and tears?? (Luke 22:41-44)
3. Jesus is god but we can't say he is good because only god is good?? (Luke 18:18-19)
4. God can't be tempted by evil (James 1:13) but yet jesus was tempted by satan?? (Matthew 4:1)
5. Jesus is god but he can't do a thing on his own?? (John 5:31) 6.Jesus is supposed to be the same as the father, But their teachings are different? (John 7:16)

And so many more, Throught the bible i can't help but notice the intense number of verses which clearly states Jesus can't be god.
3-) The Problem of a Historical Jesus (Why we don’t know the actual historical Jesus)
I. No contemporary historical evidence,
A. No historian alive during Jesus day wrote about Jesus despite ample opportunity

1. The kings coming to his birth
2. Herod’s slaughter of baby boys
3. The overthrowing of money changers
4. Jesus triumphant entry into Jerusalem where he is declared king by the whole town.
5. Darkness covering the whole earth for hours on Jesus’ Death
6. The earthquakes at Jesus’ death
7. The rending of the temple veil at Jesus’ Death
8. The resurrection of Jesus that was seen by 500 witnesses.(Only Paul claims that, even tho he never met jesus)

II. The Gospels are contradicting, late hearsay accounts
A. Mark, the earliest gospel, was written at least after 70 A.D. (referencing fall of temple) by a non-eyewitness, and makes numerous cultural and geographical errors that a Jewish writer would not have made such as locations of rivers, cultural customs regarding divorce, locations of towns or Jesus quoting from the greek Septuagint etc. (see geographical and historical errors in this link, https://holtz.org/Library/Philosophy/Metaphysics/Theology/Christianity/Criticism/Bible%20Problems%20by%20Packham%201998.htm#ERRORS )
B. The other gospels all copied from Mark. Luke and Matthew contain over 70% of Mark and mainly make changes in attempts to fix blatant errors made in Mark and to correct Mark’s poor grammar.The writer of Luke even reveals to us in Luke 1:2 that he was not an eyewitness, but that the story has been passed down to him.
C. Four where chosen by the church father Iraeneus because he believed the earth was founded on four pillars and so too, should the gospels be founded by only four accounts.
Iraenus also revealed the names of the Gospels in the late second century, without any reason to assume they where the authentic authors - no one knows who actually wrote them!
D. John was initially considered heretical by the early church because of its variation from the synoptic but was overwhelmingly popular amongst Christians and so was included.
E. The book of Revelations was also considered heretical by many :
For centuries The Revelation was a rejected book. In the 4th century, St.John Chrysostom and other bishops argued against it. Christians in Syria also reject it. The Synod of Laodicea: c. 363, rejected The Revelation. In the late 380s, Gregory of Nazianus produced a canon omitting The Revelation. Bishop Amphilocus of Iconium, in his poem Iambics for Seleucus written some time after 394, rejects The Revelation. When St.Jerome translated the Bible into Latin, producing the Vulgate bible c. 400, he argued for the Veritas Hebraica, meaning the truth of the Jewish Bible over the Septuagint translation. At the insistence of the Pope, however, he added existing translations for what he considered doubtful books: among them The Revelation. The Church in the East never included the Revelation.
4-) The early church did not seem to know anything about a historical Jesus. Huge amounts of disagreement over Jesus in the first hundred years :

1. Some churches didn’t even believe he had a physical body, prompting Paul to write about that very issue.
   
2. There was an enormous debate between all the major early churches as to whether Jesus was divine or not, this was settled at the council of Nicea by the Roman Emperor Constantine.
   

5-) Which Bible?
A. Over 450 English versions of the bible All are translated using different methods and from entirely different manuscripts
B. Thousands of manuscripts disagreeing with each other wildly in what verses and even books they contain.
C. Different translations teach entirely different things in places, some often leaving out entire chapters and verses or containing footnotes warning of possible error due to uncertainty about the reliability of the numerous manuscripts.
Take a look at this example, 1- Revised standard version 2- Revised standard version Catholic edition 3- NEW revised standard version Updated edition 4- NEW revised standard version Catholic edition 5- NEW revised standard version, Anglicised 6- NEW revised standard version, Anglicised Catholic edition
How many attempts would it take to finally get it right ?!
6-) The Morality of the bible
I don't like using Morality as an argument because i believe it's a subjective thing, But I cannot help but notice how the morals of the OT and the NT are completely contradictory
In the OT god was Angry, Vengeful, Demands war, order genocides, Ordered the killing of children and even the ripping open of pregnant women.
But in the NT he somehow became loving, a father figure, saying if anyone hits you you shouldn't even respond back.

• In Conclusion: I don't think Christianity can be accepted as the truth by any logical person (Even most convert stories i heard were basically "I saw jesus in a dream" or "The holy spirit held my hand")

There is so many Theological confusion, A salvation idea that makes 0 sense, Lack of any form of historical critirea of knowing what is true manuscripts and what is hearsays (The authors of the gospels are all Anynomous),
There is even disagreement within Christianity itself about what stories go into the bible (Many stories have been found out to be false like John 8:1-11 and Mark 16:18)
https://textandcanon.org/does-the-woman-caught-in-adultery-belong-in-the-bible/
The lack of consistency on literally everything makes it one of the least convincing religion in my opinion.

On a rainy Saturday afternoon not so long ago when internet connection was fluctuating in most homes, the 80-year-old Cecile Guidote-Alvarez, widow of the late Senator Heherson Alvarez, carrying a mini iPad, hurriedly alighted from a three-wheeled pedicab Toktok and stormed her way into a popular coffee shop in a mall in Manila.

A senior citizen in panic mode, she told the stunned baristas she’s looking for a Wi-Fi connection because she was about to interview retired Supreme Court Associate Justice Antonio Carpio via Zoom.
The coffee shop, a known world brand, has Wi-Fi exclusive to its employees, so the old lady was told to try other establishments. She went from one coffee shop to another only to be told the same, until a kind stranger led her to a well-known beauty salon with a free internet connection.
The lady salon attendant was very accommodating to the octogenarian, even typing the password on her IPad. Of course, she needed to avail herself of their salon services. Initially, she opted for a haircut, but since she needed to talk and hear clearly who she was talking to, she settled for a foot spa with pedicure.
“They lowered the volume of the piped-in music, and since there were less customers because it’s been raining all day, I was able to do my interview,” Guidote-Alvarez said.
For the next half-an-hour, the hair dressers and manicurists working with their scissors, nail clippers and cuticle removers on their customers’ hair and fingernails, listened to Carpio and Guidote-Alvarez discussed how Filipino fishermen and the Philippine Navy ships helplessly negotiate their ways in Scarborough Shoal amid the territorial disputes in the West Philippine Sea.
“They were all very nice to me. I was able to finish my interview, with newly pedicured nails,” she told The Diarist.
For those who’ve worked with Guidote-Alvarez, her steadfast, almost stubborn, nature to accomplish a task, is nothing out of the ordinary. She would improvise, find alternatives, call up friends and former students, wake them up from sleep, just to get things done.
But now, in her 80s, legally blind and nearly deaf, she has mellowed down.
Cecile Alvarez with her mentors, National Artist for Literature Alejandro Roces, Jr and Fr. James Reuter. SJ
In her twilight years, Guidote-Alvarez has been solely hosting the 57-year-old Radyo Balintataw on DZRH, one of the oldest radio stations in the Philippines, where she tackles a wide range of topics, from climate change, women’s health, theater, culture, dance, to current issues, apart from playing old recordings of classic radio plays she produced and directed, dating back to the late ‘80s.
She shared with TheDiarist.ph how she started and continues to host one of the longest running advocacy programs on AM Radio.
Theater on TV
After founding the Philippine Educational Theater Association (PETA) on April 7, 1967, or exactly 57 years ago, Guidote-Alvarez thought of the need to expose PETA’s members to television, so she started conceptualizing Balintataw, which in Filipino means the pupil of the eye, but in a larger context has something to do with having wild imagination, or what you might see if you have a third eye.

“I designed Balintataw as a bridge between cinema and the stage, where the youth being trained in theater skills can have a ready-made laboratory experience linked with the film and entertainment industry that would likewise have a natural on-the-job training and orientation regarding the theatrical discipline of working with a literary script, whether dramatic or comic—not the regular improvised script done on taping or copycat scripts from foreign themes,” Guidote-Alvarez wrote in her yet-to-be published Memoir of a Freedom Fighter’s Wife.
“A primary goal when I conceived PETA was to initiate and sustain artistic expression that draws meaning and power from the lives of the people, and sharing the literary gems with a greater number of audiences through a Broadcast Theater-Film Program with Balintataw on Channel 5,” she added.
“No matter how little the pay, at least it provided our local writers with a little honorarium. I sought permission for award-winning pieces of the Palanca Playwriting contest to be fleshed out to reach the masses. The much-awarded playwright Bert Florentino served as our literary manager, assisted by Mauro Avena. Eventually, Isagani Cruz took over when Bert left for the US,” she wrote.
“Writers need exposure and encouragement through a regular TV performance that will give them a sense of achievement and inspire them to keep on writing with some kind of honorarium. I was glad Lupita Aquino (now Kashiwahara) agreed to be TV director and Robert Arevalo as TV host.
She got members of the PETA Kalinangan Ensemble to serve as stage directors. “This is to undertake preliminary preparation with a rehearsal with the actors for character development and memorization and preliminary staging,” she wrote.
Five months after PETA was founded, Balintataw TV premiered on Channel 5 on Aug. 19, 1967, coinciding with the Buwan ng Wika birthdate of President Manuel Luis Quezon.
The first play, whose title escapes her now, featured Armida Siguion-Reyna and Maria Eva “Chingbee” Kalaw. She employed photo journalist and award-winning photographedocumentarist/cinematographer, Romy Vitug, to work with her in filming outdoor scenes for Balintataw.

In the pre-Martial Law Balintataw, among those initiated into television were Lino Brocka, Elwood Perez, Nick Lizaso, Maryo delos Reyes, Mario O’Hara, Joey Gosiengfiao, Behn Cervantes, and Frank Rivera.
Among the stage actors who crossed over to television were Lily Gamboa, Angie Ferro, Lorlie Villanueva, Jonee Gamboa, Joy Soler, Sherry Lara, Gardy Labad, Noel Trinidad.
Like with PETA, Guidote-Alvarez directed and managed Balintataw for five years. Because of Martial Law, she and husband Heherson went on exile in the US to escape a military shoot-to-kill order on Heherson, who was tagged as a subversive.
Post-Martial Law
Internationally acclaimed auteur Lav Diaz mentioned in several interviews how he learned writing radio and TV scripts in Balintataw.
This happened in the late 1980s, when the Alvarez couple returned from exile.
Despite its absence on the air in the Martial Law years, Balintataw was honored by Star Awards as among the 20 unforgettable outstanding broadcast programs in the Philippines.
“This encouraged me to consider reviving Balintataw on TV. Another blessing was a FAMAS award for having an important role in the development of cinema recognizing Balintataw as a bridge for synergizing cinema with the stage, providing a pathway of entry of our PETA artists into film and for movie stars to consider enriching their experience by acting on the legitimate stage,” Guidote-Alvarez wrote.
Though she didn’t return to PETA anymore because it had been surviving well and had its own set of officers led by Brocka, she just tapped some of its members for the return of Balintataw.
For 14 years, the Alvarez couple lived in the US as political exiles, shown here during a Ninoy Aquino Movement meeting. Cecile revived Radyo Balintataw upon their return in the late 1980s.
Channel 4 stint
“I arranged to revive TV Balintataw on Channel 4 in 1989. We began with a drama about a rebel returnee, title escapes me now, but I clearly remember it was written by Lualhati Bautista and directed by Maryo de los Reyes. We also had a good story series on the hazing of Lenny Villa, an Aquila Legis Frat neophyte,” she wrote.
At the time, Heherson had been elected senator after having served as Agrarian Reform Minister and eventually Cabinet Secretary during the first year of the Cory Aquino Administration.
“We were able to unravel the deadly hazing process from a fellow neophyte who broke the code of silence as we revealed graphically, acted the cruel process used. I had Jose Mari Avellana direct it. This presentation won all the awards. Lav Diaz was training with us and he started writing teleplays. We also had Nora Aunor in an adaptation of Bert Florentino’s The World Is An Apple, adapted by Frank Rivera, and I had Nick Lizaso direct.”

Emmy Awards
Balintataw TV was selected as one of five soaps for social change recognized by Emmy Awards. The Philippines was one of five countries cited, with Mexico, India, Brazil and Kenya.
“The nomination was made possible by the wonderful support from David Poindexter. It was a supreme honor for our country to be recognized in the Emmy Awards, to be cited among the five Third World countries using soap opera for social change.”
Poindexter was a Methodist minister and TV producer who founded the Population Communications International.
Surviving on radio
“In spite of the cry about how television can be deadening the minds of the people with copied themes with an eternal favorite love triangle story, there was really no funding for Balintataw,” she wrote.
“Sponsors would go naturally to the commercial stations where big stars were paid highly for the starring role. Balintataw may have substance but we could not afford payment of bankable stars,” she added.
“Financial stress forced me to drop TV and remain on radio because I didn’t want to kill Balintataw per se just because we didn’t have funds.”
Creative classroom
“We have focused on Balintataw as a creative classroom on the air. I was able to talk to Fred J. Elizalde of DZRH and the president of the network, Mr. Jun Nicdao,” she wrote.
In the ‘80s, the HIV/AIDS became a global epidemic and in the Philippines, the general populace was still clueless on how to deal with it.
“In order to get funding, the first series I did was about the explosive news regarding AIDS in Asia. I got the DOH Secretary at the time, Dr. Juan Flavier, to act as himself, providing the data. It was easier to start off with an AIDS radio serial.
They did a minimum of 13 episodes to raise awareness about the disease.
“From then on, some of our television scripts we transformed into a radio version. DZRH provided us with our initial production staff, so we used some from the network and some of its resident artists and drama talents. Our time slots were changing but always coming after the long-running horror drama, Gabi ng Lagim.
“We worked on the themes of overseas workers, the drug problem, corruption, aside from portraying contemporary and literary classics serving as social commentaries,” she wrote.
Women playwrights
“We dramatized the works of noted women writers and playwrights like Estrella Alfon, Genoveva Edroza Matute and Marilou Jacob, who is distinguished in being a founding president of Women’s Playwright International.
“Apart from our PETA staple of writers, we involved young, upcoming and budding university and community theater groups.
“We also had a lot of foreign plays, where we could feature theater festivals beyond borders. We could do Shakespeare, we could do Euripides but also the current playwrights in the Arab region we translated in our language.
“We brought in Chinese contemporary plays, Malaysian, Indonesian and from other women writers from ASEAN member countries.”
Virtual history book
“The significance of Balintataw is portrayed as a virtual history book on audio as it unveiled events in the country. Radio is fresh, instant and up-to date,” she added.
When the COVID-19 pandemic struck, Balintataw became Guidote-Alvarez’s outlet and therapy. Having lost her husband on the second month of the pandemic, a widow cocooned at home, she began hosting it six days a week, learning how to use an iPad and interviewing via Zoom.
The word “Balintataw” has been associated with her name.
Visual artist and editorial cartoonist Benjie Lontoc in casual meeting told us how in his younger days, when AM Radio was a national past-time, he was surprised to hear a Filipino adaptation of No Exit by Jean Paul-Sarte. This was when radio was airing soap, fantasy adventures targeting housewives and children.
Another was the airing of Larawan as a radio play in the 1990s, with Guidote-Alvarez as the voice of Candida Marasigan.
Leopoldo Salcedo (left) as Manolo in a confrontation scene with Dante Rivero as Tony Javier in PETA’s 1968 ‘Larawan’ directed by Cecile Guidote-Alvarez. (Photo from PETA archives)
In the 1960s, she directed Larawan, the first Filipino adaptation of Joaquin’s A Portrait of the Artist as Filipino for PETA’s second season. It ran from December 1968 to January 1969 at the Raha Sulayman Theater at Fort Santiago in Intramural. In the cast were Rita Gomez (Candida), Lolita Rodriguez (Paula), Leopoldo Salcedo (Don Manolo) and Dante Rivero (Tony Javier).
Guidote-Alvarez has a funny recollection of the radio play. It was Nick Joaquin himself who told her years ago how his pedicurist suddenly started a conversation about Larawan.

Joaquin was relaxing on the barber’s chair having a post-haircut pedicure and foot spa when the lady pedicurist asked him how the story would end. Joaquin was stunned because he didn’t want to be known in the barber shop as Nick Joaquin the famous National Artist for Literature, but just a regular customer.
“He told me he almost fell out from the chair. He was a very private person and the pedicurist recognized him as the playwright,” Guidote-Alvarez, laughing, told TheDiarist.ph.
When she was first diagnosed with breast cancer in 2000, she was given only three years to live. It’s been more than two decades since then. She has also conquered COVID-19 twice.
Over and beyond her work in theater and various advocacies, Guidote-Alvarez is among the few surviving practitioners of AM Radio broadcasting.
The beauty salon incident wasn’t a first for the octogenarian radio host. She occasionally went back there to interview guests and record her shows whenever Wi-Fi connections in her home fluctuated.
Despite all setbacks, man-made or otherwise, the steadfast Cecile Guidote-Alvarez’s voice continues to be heard in this mass media platform in an era that knows mainly Spotify. As Joaquin wrote, “to remember and to sing, that is her vocation.”
(Except Saturday, Radyo Balintataw airs daily on DZRH 666 Khz AM radio after ‘Gabi ng Lagim’, and live streamed on radio.org.ph. Some episodes have been uploaded on YouTube.)

"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.]

The Scriptures seem to imply that the kingdom of God isn't exactly synonymous with what is called "the Church." The Church was a temporary eschatological community of believers that existed on earth in preparation of a kingdom where God Himself would reign, and said community had Christ reign over them in the meantime. The head of the Church was Christ, with the Father serving as his head (1 Cor. 11:3). The Scriptures teach that, when all Christ's enemies were to be made his footstool, he was to give back all authority to the Father (Psa. 110:1, 1 Cor. 15:22-28), and it is this page's belief that this happened in 70 AD.
The following quotation is from the above hyperlink:

As for the "1000 years" mentioned in Revelation, they are apocalyptic metaphor for the 40 years Christ "reigned" (triumphed) over his enemies both human and spirit, with the final triumph being the judgement of apostate Jerusalem. The "1000 years" began with his ascension, and ended with this judgement.

Thus, the community to replace the Church on earth was to be the kingdom of God. But, what even is the kingdom of God, and why did God have to reclaim authority of His own creation in the first place?
To be as succinct as possible: man sinned, and so the great level of authority God initially granted us ourselves over the creation was stripped. As a result, the human condition has suffered and it must be redeemed for God to allow us to reign with Him in the way that He originally intended for us. God has always been sovereign, of course, but He seeks the good of man to make us stewards over His world with Him, as that was His original plan and this was His original view of what a kingdom of His truly looks like: a kingdom characterized by man's love for Him and love for others.
A Biblical understanding of Adam's sin, contrary to popular thought, isn't that we are guilty of what he did personally. We simply inherit his fallen nature and a fallen world as a result of his sin, the same way a baby could leave the womb already addicted to certain substances because the mother abused said substances while pregnant. It's not the baby's fault for its condition, it was the parent's. But the baby is born with this condition and enters the world like this nonetheless.
The implication of this is that we are all only guilty of our own sins, and whether or not we ever seek to treat (or possibly cure) our condition in the first place is on us. We were dealt a bad hand due to Adam, sure, but God doesn't hold us responsible for what our forefather did. God only holds us responsible for what we do, and whether or not we seek to be liberated from the dark forces which keep us in bondage to our sinful condition (Gen. 4:6-7, Deut. 24:16, Jer. 31:30, Ezek. 18, Matt. 9:9-13).
The whole Old Testament is essentially a record of God's people constantly breaking their covenant(s) with Him. There are individuals mentioned throughout that were, of course, commended by God and the Biblical authors for their righteousness in honestly pursuing to remain faithful to their covenant with Him. But even the best of these people often faltered and, in fact, did rather heinous things in their lives at one point or another. One of the greatest examples of this is king David, who was literally called by the Scriptures "a man after God's own heart" (1 Sam. 13:14, Acts 13:22). Yet, this same man at one point committed adultery and then murdered the man he stole the wife of to try and cover it up. This was a heinous thing, and David repented of what he did with genuine sorrow and guilt toward God. God ultimately forgave him, but not without a heavy hand of chastisement and earthly consequences for his actions.
All throughout the Old Testament, you see various men of God who were deemed righteous, but these same men were usually shown to have some major flaw that prevented them from living a life that could be characterized as consistent obedience to the commandments to love God and love others as themselves. There is something deeply wrong with man's heart, according to the Bible. Something so wrong, in fact, that a whole prophecy had to be given that promised to address the issue of man's seeming incapability to accomplish fulfilling the commandment to love consistently on their own without some sort of divine help from above:

"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh."-Ezekiel 36:26

Naturalistic philosophies see the physical world as all that exists. Humans beings are the result of mindless, chance causes and processes. Humans are essentially animals – highly evolved, but no different in significance than any other living thing. Thus naturalistic views demote humans. But this view leaves a lot unexplained. Why do humans practice altruism, benevolence, or acts of heroism? What explains acts of incredible goodness? Sure, naturalistic arguments have been made that true altruism doesn't exist, and that "unconditional love" is really just an illusion that's been disguised very well by our survival instincts that we've developed over a long period of time at certain stages of our evolutionary process. However, many people have found such arguments to be unpersuasive and naive when compared to their actual experience of the world as they mature in their lives and have what they know to be truly meaningful experiences that can't simply be reduced in the way that the naturalist wishes them to be. This realization was ultimately why I transitioned from hard atheism to agnostic spiritualism at one point or another.
On the other extreme of these things, transcendental worldviews and philosophies say that the physical world is illusory. Only the spiritual world is ultimately real. Humans are an expression of the divine spirit that is the essence of all things. If naturalistic views demote humans to the level of animals, transcendental views promote human beings. God is not “out there” somewhere; we are God. God is all, thus God is us. But this view doesn’t explain real evil. Why are people selfish? Why do they hurt others? What accounts for personal acts of evil like rape or terrorism? If we are all truly "God," then why would we ever do such things to what is ultimately "ourself"? And why can't a person who practices the belief that we are all actually "God" be only loving? There are so many people who adopt this view of reality who are constantly, day by day, finding that they struggle to be as truly loving as they wish to be because they will still sometimes find themselves thinking and doing rather evil and selfish things. I can speak from experience here, remembering throwing myself into the New Age movement when I was desperately seeking what I did not know at the time was forgiveness for and redemption from my sins because of who I was as a person up until that point. I was seeking the mythic "ego death" that promised me that I could truly be loving and find the forgiveness and redemption I was searching for, because I thought that if only I truly realized I was "God" all along, I could then accomplish these things all at once and simultaneously. I eventually found even this philosophy unsatisfactory when I came to the aforementioned conclusions concerning our great capacity for evil, and also realized that forgiveness can only exist if there are two parties: forgiver and forgivee. Such a thing is impossible if there is only really one being at play at the bottom of reality, and I knew deep down that forgiving oneself (at least, on its own) will never satisfy one's pursuit for redemption that we all inherently take part in whenever pursuing to mend even our own relationships with each other as humans. Further, love would be an illusion in this philosophy too, being that there is only really one party behind and in all of existence if "everything is God." Such an idea would make true altruism a farce, as well. There would be no such thing as real sacrifice for another, because in this worldview, there is no "another."
The French mathematician and Christian philosopher Blaise Pascal said, “Man’s greatness and wretchedness are so evident that the true religion must necessarily teach both.” Any philosophy that cannot fully account for human greatness and human depravity at the same time should be abandoned because it misses something obvious about the human condition. The religion of the Bible has a valid explanation for human greatness: people are made in God’s image. Thus we have dignity, value, and capacity for good. The Bible also explains human evil: the image of God has been defaced by sin. Our great capacity gets used for the wrong purposes. Our creativity is placed in the service of evil and our best intentions twisted for selfish gain. Something has gone terribly wrong. While other worldviews unduly demote or promote humanity, the Bible gets the tension just right.
Thus, human nature is puzzling and conflicting. Other worldviews—both secular and religious—struggle to account for this enigma, and don't offer satisfying solutions to the problem itself. The Bible, however, explains what happened when it tells us that man rebelled against God in the paradise that was prepared for him called "the Garden of Eden." We fell into temptation and estranged ourselves from God by tarnishing the image we were created in, and now are born with a natural proclivity to do evil, despite our best efforts to do good (that is, to do good consistently).
And so, the Bible promised a solution in the prophet Ezekiel that God will literally change our natural human condition, if we simply choose to humble ourselves before Him in faith to allow for such a change. While as unbelievers our inner disposition towards God is often rebellious, we at least still have the capacity to choose to do the righteous thing in seeking God that He may change us and forgive us if we so let Him. This is one reason why Jesus, (the one who made the fulfillment of Ezekiel's prophecy even possible by his coming, sacrifice, ressurection, and outpouring of the Spirit upon his ascension), said that only faith the size of a mustard seed was required for something so miraculous as moving a mountian to happen, because so little is required from us to allow God to change us into the kind of person He's always wanted us to be, and yet changing the condition of our own heart can be compared to literally moving a mountain if we were to try and do so on our own strength alone. The mustard seed was the smallest of seeds, and yet if one simply planted it and nurtured it, it could become a bush so large that it was comparable to a tree with branches that stretched to the heavens for the very birds of the air to rest on.
It was when I came to these realizations that I prayed to God for the first time again, having been years since I did so, going so far back as to when I was a little child even. I prayed in the dead of night in my room, and asked God to show me the truth and to reveal Himself to me if indeed these things were true, and in an instant I felt His very presence in my room, and my heart was changed. To describe such an experience would be like trying to describe the taste of something to the man born without tastebuds, the color of something to the man born blind, or the sound of something to the man born deaf; there are no words, and it is only something you can know by experiencing it for yourself. Suddenly and all at once, I knew right then and there that Jesus really was who he said he was, that the one true God is the God of the Bible, and that I have been forgiven. As the time of this post, it's been 5 years since then, I'm 23 now, and I'm still walking with God.
My prayer for anyone reading this that may not know God for themselves yet is that one day, you will too.
Back to the topic at hand.
When Adam sinned, we fell under the tyranny of death, corruption, evil heavenly powers, and sin itself. When Jesus came, Jesus was the new and exalted human, the new Adam, through whom humanity could now realize their original destiny that was laid out for them in the Garden of Eden. Because Jesus, being a man, obeyed unto death, he has defeated the powers which held us so long under bondage; we are now promised liberation so long as we simply place our faith in his sacrifice to wash us of our sins and receive the Spirit of God that is also promised to all who exercise this faith.
We often think of ‘the gospel’ as the part that brings the forgiveness of sins (and of course, that is part of the idea), but ‘gospel’ is the announcement that everything has changed in the coming of Jesus and it leads us to a new kind of living.
The gospel Jesus preached and the gospel the apostle Paul preached were different, in that Jesus preached of a kingdom where God reigns directly and with all His faithful subjects as participants in that reign. The gospel Paul preached was about the exaltation and reign of Christ, and because Christ reigned, the consummation of the kingdom of God with earth could now finally take place (Col. 1:12-13). This consummation was put on hold during Christ's "millennial" reign, which transpired between his ascension and his return. However, the consummation has come to full fruition since that return.
We will be arguing for some of these claims by pointing out how central the kingdom of God actually was to Jesus' earthly ministry and message, and demonstrate what Jesus taught about how it actually looks like.
The term 'kingdom' appears 53 times in 42 places in Matthew, 17 times in 13 places in Mark, and 41 times in 29 places in Luke. When the 'kingdom' is qualified, Luke always refers to the 'kingdom of God' (32 times) and Mark follows this pattern (14 times). Matthew, on the other hand, prefers the term "kingdom of heaven" (31 times), using the phrase to refer to the same idea "kingdom of God" only four times: 12:28, 19:24, 21:31, 43.
The Gospel of Luke records an event where Jesus responds to the population that lived near Simon Peter's house who believed in him after he had done his miraculous work there, but saw that he was leaving them:

"And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them. And he said unto them, I must preach the kingdom of God to other cities also: for therefore [i.e., for this pupose] am I sent." (vss. 42-43)

The Greek word euangelion is often translated as the word 'gospel.' In the Bible, this word is always used whenever it concerns the announcement of the reign of a new king. And in the New Testament, the Gospels themselves use this word or the phrase "good news" to summarize all of Jesus’ teachings. They say he went about “preaching the gospel [good news] of the kingdom [of God]” (Matt. 4:23).
There’s this beautiful poem in the Old Testament, and it’s in chapter 52 of the Book of Isaiah. The city of Jerusalem had just been destroyed by Babylon, a great kingdom in the North. Many of the inhabitants of the city have been sent away into exile, but a few remained in the city, and they’re left wondering, "What happened? Has our God abandoned us?" This was because Jerusalem was supposed to be the city where God would reign over the world to bring peace and blessing to everyone.
Now, Isaiah had been saying that Jerusalem’s destruction was a mess of Israel’s own making. They had turned away from their God, become corrupt, and so their city and their temple were destroyed. Everything seemed lost. But the poem goes on. There is a watchman on the city walls, and far out on the hills we see a messenger. He’s running towards the city. He’s running and he’s shouting, “Good news!” And Isaiah says, “How beautiful are the feet of him that bringeth good tidings [news]” (vs. 7a). The feet are beautiful because they’re carrying a beautiful message. And what’s the message? That despite Jerusalem’s destruction, Israel’s God still reigns as king, and that God's presence is going to one day return with His city, take up His throne, and bring peace. And the watchmen sing for joy because of the good news that their God still reigns (vs. 10).
Jesus saw himself as the messenger bringing the news that God reigns. Jesus also claimed to be the Son of man. This was Jesus' favorite self-designation, being used some 80 times in the Gospels. Notice, not just a son of man, but the Son of Man. Jesus was directing our attention to a vision described by the prophet Daniel:

"I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him:"-Daniel 7:13-14a

At Jesus' trial, the Jewish high priest accused Jesus: "Art thou the Messiah, the Son of the Blessed [God]?" His answer left no room for doubt. "I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." (Mark 14:61-62). Because Jesus' was rejected and killed for threatening the power the religious authorities had over the people, the consummation of God's kingdom with earth had been put on hold until all of Christ's enemies would be put under his feet after his ressurection and ascension.
But again, what is the kingdom of God? What does it look like exactly?
Well, the way that Jesus described God’s reign surprised everybody. I mean, think about it. A powerful, successful kingdom needs to be strong, able to impose its will, and able to defeat its enemies in physical combat. But Jesus said the greatest person in God’s kingdom was the weakest, the one who loves and who serves the poor (Matt. 23:11-12). He said you live under God’s reign when you respond to evil by loving your enemies, and forgiving them, and seeking peace (Matt. 5). To us, this is an upside-down kingdom. But to God, it's right-side up. This was what God had originally planned for us: a kingdom where God reigns in our hearts.

"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."-John 3:3

Jesus was being quite literal here. You can’t see the kingdom until you’re born again and have the life of that kingdom. When you’re born again, you start 'seeing' differently. You see what others don’t see, you hear what others don’t hear, you know what others don’t know. And yet you may be physically in the same earthly location as they.
The kingdom of God is the totality of God’s influence that covers the world and heaven. It’s everywhere, but its manifestation isn’t everywhere. It manifests on earth wherever there are those who are born again and live as if God reigns in their hearts.
Before Jesus, John the Baptist announced to all people, “The kingdom of heaven is at hand!” (Matt. 3:1-2), as he saw a soon coming kingdom of God that would be ushered in by the Messiah. Notice that John the Baptist didn’t say that something “like” the kingdom would come and he didn’t say that the real kingdom might be thousands of years away. He said over and over that THE kingdom was at hand! Do you believe him? Did God inspire him to give a clear and accurate message or a mistaken one? If we dare to believe him, things might become surprisingly clear, simple and exceedingly optimistic.

"Thy kingdom come, Thy will be done in earth, as it is in heaven."-Matthew 6:10

Jesus taught his followers of his generation to pray that God's kingdom come and that His will be done in earth, as it is in heaven. Why pray for something that will just inevitably come by force, unless it was actually through our willing participation? That is, unless God's will is carried out through us "in earth, as it is in heaven"?

"Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel."-Mark 1:14-15

It's very telling that these are the very first words the Gospel of Mark chooses to record Jesus as saying.
The kingdom is NOT something to wait for. Jesus says the kingdom is NOT something visible, and it is NOT something in the sky. The Kingdom Jesus taught is a spiritual reality that comes into the world through us. Considering that Jesus even said the kingdom was in and among the Pharisees in Luke 17, which seems almost offensive to consider, perhaps it is like a spiritual seed that has been planted inside each of us, and that activating faith in God makes it grow.

"Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it."-Luke 13:18-19

Jesus talked about the kingdom as if it would be a present reality, yet one that was growing in the world like a seed grows into a tree.

"And again he said, Whereunto shall I liken the kingdom of God? It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened."-Luke 13:20-21

To Jesus, the kingdom was something growing in us like yeast through dough, increasing in effectiveness.

"For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost."-Romans 14:17
"For the kingdom of God is not in word, but in power."-1 Corinthians 4:20

Paul says the kingdom isn’t something you taste or touch like physical food. It’s not even saying the right words. But rather the kingdom comes in the realities of righteousness, peace, joy and power that flavor our lives when we live empowered by the Spirit of God and God's Spirit in us.
Since Jesus the Messiah returned only 40 years after his earthly ministry, putting all enemies under his feet, the complete consummation of earth with the kingdom of heaven has finally taken place.
The kingdom of God has come, and it continues to come through us as believers. It makes progress like light shining into the world and dispelling the darkness.

"Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."-Matthew 5:14-16

Most Preterists affirm that we are in the kingdom of God now. That is, we believe that through faith in Jesus Christ's atonement we enter into the kingdom of God, which is spiritual. We speak of the spiritual nature of the kingdom. We speak of God dwelling with men. We affirm God’s presence with us. We even affirm that we are in the new heavens and new earth. But the question remains: If we have all of this now, how does this translate into a proper view of “the afterlife”? (Hereafter this term will refer to consciousness and the new body after physical expiration of this body in this mortal realm.) In other words, how does this translate into a hopeful view of the afterlife?
We must dispel a dismal doctrine floating around that this is all there is. There are some Preterists who teach that we are in the kingdom in the here and now, but when we physically expire it is all over. We simply turn to dust. What follows will prove this idea to be dreadfully wrong. This will be evident not so much by proving what we will not have after our body dies; rather, it will be evident by proving that what we have now is eternally enduring, because we have immortality.
“He who lives and believes in me will never die. Do you believe this?” Jesus said this to Martha after her brother Lazarus had physically died. She was a real woman who had a real conscience and a real life experience. Lazarus was physically dead; therefore we must take this into consideration as we try to make sense of Jesus’ subsequent words:

"Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?"-John 11:23-26

The Jews obviously believed in a resurrection of the dead. Martha did too. But Jesus tells her that he is the resurrection and the life. However, he doesn’t stop there. He begins to both qualify and quantify this life: “He that believeth in me, though he were dead, yet shall he live” (vs. 25b). At this point we might still infer from his words that he is referring to physical life, but his next words contradict that idea: “And whosoever liveth and believeth in me shall never die” (vs. 26a). Let’s paraphrase his words to elucidate his view of resurrection: “I am the spiritual resurrection and life. Your brother has died physically, but he will rise with a ‘better resurrection’ (Heb. 11:35). He who believes in me, though he were physically dead like Lazarus, yet shall he spiritually live. And he who is presently physically living shall never die spiritually.” Some try to convolute this text by inferring that Christ was speaking of two resurrections. But his statement that he is the resurrection and the life prohibits that concept. Finally, he is obviously not stating that he who lives and believes in Christ will not physically die. If this were his meaning, then we would have to conclude that no one ever truly believed in him, for all of us still physically die; or we would have to conclude that he was mistaken or was lying, neither of which is an option within the parameters of the Biblical faith.
Obviously those who question this idea will ask questions like, “So this is heaven?” By “this” their minds usually gravitate back to what they see, hear, and feel and not to what the Scripture says. They fail to make a distinction between the physical realm and the spiritual realm. We must remind them that even they will confess that God dwells in their hearts. They would never say that this is a physical dwelling place. In fact they will gladly tell us that our hearts are the spiritual dwelling place of God, a fact with which we would agree. So it should not seem a strange thing that all the blessings mentioned in Revelation chapters 21 and 22 are bound up in the affirmation that God dwells in our hearts, presently. God does not cease to dwell in our hearts in the afterlife. He merely continues to live out His presence with us both here and hereafter.

The following events happened on this day in history!

• 05/21/1983 - Mid-South Wrestling - Mid-South Wrestling S1983E21
  
• 05/21/1983 - Mid-Atlantic Championship Wrestling - Mid-Atlantic Championship Wrestling S1983E141
  
• 05/21/1983 - WCCW - WCCW S1983E141
  
• 05/21/1984 - Old School - Madison Square Garden - 5/21/1984 S1984E5
  
• 05/21/1986 - Tuesday Night Titans - Mean Gene hosts a special magic show TNT S1986E21
  
• 05/21/1988 - WCCW - World Class Championship Wrestling S1988E142
  
• 05/21/1988 - World Championship Wrestling - World Championship Wrestling S1988E142
  
• 05/21/1988 - WCCW - WCCW S1988E142
  
• 05/21/1994 - Superstars - Superstars S1994E21
  
• 05/21/1995 - Slamboree - Slamboree 1995 S1995E1
  
• 05/21/1996 - ECW Hardcore TV - ECW Hardcore TV S1996E21
  
• 05/21/1998 - WCW Thunder - WCW Thunder S1998E20
  
• 05/21/2000 - Judgment Day - Judgment Day 2000 S2000E1
  
• 05/21/2001 - Raw - Raw S2001E21
  
• 05/21/2006 - Judgment Day - Judgment Day 2006 S2006E1
  
• 05/21/2007 - Raw - Raw S2007E21
  
• 05/21/2010 - SmackDown - SmackDown S2010E21
  
• 05/21/2012 - Raw - Raw S2012E21
  
• 05/21/2014 - WWE.coms 5 Things - Five Acts of Payback S2014E15
  
• 05/21/2015 - SmackDown - SmackDown S2015E21
  
• 05/21/2015 - Too Hot for TV Presented by Jerry Springer - All in the Family S1E4
  
• 05/21/2015 - WWE Top 10 - Top 10 WWE SmackDown Moments: May 21, 2015 S2015E58
  
• 05/21/2015 - WWE NXT - Exclusive: Kevin Owens keeps his word
  
• 05/21/2015 - WWE NXT - Exclusive: Zack Ryder stops by NXT
  
• 05/21/2015 - WWE NXT - Baron Corbin believes hes the Unstoppable Force
  
• 05/21/2015 - WWE NXT - Exclusive: Tyler Breeze videos his own entrance
  
• 05/21/2015 - WWE NXT - Finn B lor is ready for his next challenge
  
• 05/21/2016 - This Week in WWE - May 21, 2016 S2016E21
  
• 05/21/2016 - WWE Top 10 - Wildest Extreme Rules Moments S2016E60
  
• 05/21/2017 - Talking Smack - Talking Smack: Backlash 2017 S2017E1
  
• 05/21/2017 - Backlash - Backlash 2017 Kickoff Show
  
• 05/21/2017 - Backlash - Backlash 2017 S2017E1
  
• 05/21/2017 - WWE Talking Smack - WWE Talking Smack: Backlash 2017 S2017E1
  
• 05/21/2017 - Backlash - The Usos arent into playing games: WWE.com Exclus
  
• 05/21/2017 - Backlash - AJ Styles questions his future status: WWE.com Exc
  
• 05/21/2017 - Backlash - Jinder Mahals first message as new WWE Champion:
  
• 05/21/2017 - Backlash - Shinsuke Nakamura educates Dolph Ziggler: WWE.com
  
• 05/21/2017 - Backlash - Charlotte Flair is all smiles en route to WWE Back
  
• 05/21/2017 - Backlash - Dolph Ziggler makes it clear how he plans to overc
  
• 05/21/2017 - Backlash - Becky Lynch greets the WWE Universe outside Chicag
  
• 05/21/2017 - WWE NXT - A devastated Johnny Gargano is loaded into an ambu
  
• 05/21/2017 - WWE NXT - Hideo Itami goes ballistic following loss to NXT C
  
• 05/21/2017 - WWE NXT - NXT Champion Bobby Roode looks forward to some tim
  
• 05/21/2017 - WWE NXT - New WWE United Kingdom Champion Pete Dunne gets ph
  
• 05/21/2018 - Raw - Raw S2018E21
  
• 05/21/2018 - Table For 3 - TLC Icons S4E3
  
• 05/21/2018 - WWE Top 10 - Biggest Wall-Busters S2018E80
  
• 05/21/2018 - Raw - The B-Teams post-match celebration continues: WWE
  
• 05/21/2018 - Raw - Ember Moons dawn approaches at WWE Money in the B
  
• 05/21/2018 - Raw - Jinder Mahal vows to take Roman Reigns yard: WWE.
  
• 05/21/2018 - Raw - Lince Dorado needs a shave: WWE.com Exclusive, May
  
• 05/21/2018 - Raw - Natalya might forget her manners at WWE Money in t
  
• 05/21/2018 - WWE Now - 6 Things To Know Before Tonights Raw: 05-21-18 S2018E114
  
• 05/21/2019 - 205 Live - 205 Live S2019E21
  
• 05/21/2019 - SmackDown - SmackDown S2019E21
  
• 05/21/2019 - Miz & Mrs. - Miz Fest S1E14
  
• 05/21/2019 - SmackDown - The Singh Brothers plan to capture the 24/7 title
  
• 05/21/2019 - SmackDown - Otis has trouble focusing on the 24/7 Championship
  
• 05/21/2019 - SmackDown - Women s Champions join forces for tag team action
  
• 05/21/2019 - SmackDown - Matt Hardy sends an official to find R-Truth
  
• 05/21/2019 - SmackDown - Mandy Rose isn t finished with Carmella yet
  
• 05/21/2019 - SmackDown - How is Finn B lor feeling after Money in the Bank?
  
• 05/21/2019 - SmackDown - Wherever Becky Lynch goes, Lacey Evans will follow
  
• 05/21/2019 - WWE Now - 5 Things to Know Before SmackDown LIVE S2019E106
  
• 05/21/2020 - WWE Playlist - Asukas Momentous Victories 2020
  
• 05/21/2020 - The Best of WWE - Best of Asuka s Undefeated Streak S2020E28
  
• 05/21/2020 - WWE Now - Otis and Braun Delight with SmackDown Truce 2020
  
• 05/21/2020 - NXT UK - WWE NXT UK S2020E21
  
• 05/21/2020 - WWE Top 10 - Top 10 NXT Moments: May 20, 2020 2020
  
• 05/21/2020 - This Week in WWE - May 21, 2020 S2020E21
  
• 05/21/2020 - WWE Main Event - WWE Main Event S2020E21
  
• 05/21/2020 - Total Bellas - Off the Deep End S5E8
  
• 05/21/2020 - After the Bell with Corey Graves - Seth Rollins S2020E21
  
• 05/21/2021 - WWE Now - Everything to know before SmackDown: May 21, 2021 S2021E70
  
• 05/21/2021 - 205 Live - 205 Live S2021E21
  
• 05/21/2021 - WWE Playlist - The Reign of King Booker 2021
  
• 05/21/2021 - SmackDown - Behind the scenes of Natalya & Tamina s title win
  
• 05/21/2021 - SmackDown - SmackDown S2021E21
  
• 05/21/2021 - SmackDown - King of Strong Style needs Corbin s crown
  
• 05/21/2021 - SmackDown - Rey and Dominik will be ready for all challengers
  
• 05/21/2021 - SmackDown - Nia & Shayna react to title match this Monday
  
• 05/21/2021 - wXw We Love Wrestling - wXw We Love Wrestling #13 S2021E11
  
• 05/21/2022 - ICW Fight Club - Fight Club S2022E18
  
• 05/21/2022 - wXw We Love Wrestling - wXw We Love Wrestling #29 S2022E3
  
• 05/21/2022 - WWE Talking Smack - May 21, 2022 S2022E19
  
• 05/21/2022 - WWE Top 10 - Top 10 SmackDown Moments: May 20, 2022 2022
  
• 05/21/2023 - WWE Top 10 - Rhea Ripley Wrecking Male Superstars 2023
  

What event was your favorite in this list?

Even before Indiana abortion restrictions took effect last year, Indiana in 2022 had a lower ratio (9.86) of nurses to 1,000 population than neighboring states of Kentucky ( 9.97), Michigan (10.11), and Ohio (11.09). Indiana's new abortion restrictions may result in existing and prospective nurses choosing other careers, leaving Indiana, or becoming traveling nurses. Young women especially are conscious how abortion restrictions may impact their health needs personally, let alone professionally as nurses.
https://nursejournal.org/articles/the-us-nursing-shortage-state-by-state-breakdown/
As noted in the above article, nursing shortages are a national problem to be aggravated by an expected increase in retirees as well as increased demand as Baby Boomers age and require more medical services.
<< A lack of nurse educators keeps nursing schools from being able to admit enough students to address the shortfall. A shortage of nurses means more burnout and more nurses choosing to leave the profession, contributing to the shortage.
In addition, the aging of Baby Boomers means that more nurses are retiring at a time when an aging population has a greater need for healthcare providers. The COVID-19 pandemic exacerbated the nursing shortage.>>
Many Indiana women rely on medication abortions aided by doctors practicing remotely in other states, who often rely on "shield laws" in those states to protect them from prosecution in states with abortion restrictions. If anti-abortion states are successful in blocking these shield laws and restricting telemedicine abortions, Indiana may become even less attractive to young women concerned with their own reproductive rights.
<< A clash is looming between anti-abortion red states and the blue state telemedicine shield laws trying to preserve abortion access.
More than a dozen states have laws shielding medical providers and others from out-of-state investigations and prosecutions regarding abortions and gender affirming care. But six states — Colorado, Massachusetts, New York, California, Vermont and Washington — have gone even further.
Those shield laws offer protection for doctors, nurses and other practitioners who prescribe and send abortion pills to people living in states that ban or severely restrict abortion.>>
https://thehill.com/policy/healthcare/4671299-abortion-bans-clash-shield-laws/
<< According to a new report from the abortion-rights research group Society of Family Planning, nearly 8,000 people per month in states with bans or severe restrictions were getting medication abortion from clinicians operating under shield law protections from October through December 2023. >>
The personal turmoil of nursing in states with abortion bans and restrictions also lessens the desirability of those states not only for nursing recruits, but also existing nurses.
<< National articles provide a look at how some nurses and physicians are quitting or moving because they cannot handle the trauma they see when women are denied health- and life-saving abortion care during a pregnancy crisis. For instance, Leah Wilson, a Texas nurse, had to watch her pregnant patient for days as the woman’s infection worsened and drew closer to sepsis because the fetus still registered a heartbeat when the woman’s water broke at 19 weeks of pregnancy. The nurse said, “You know what? I’m not doing this anymore,” and she left her job. Wilson had worked with high-risk pregnancy patients before and provided them with support for fetal loss, but she had never seen patients denied standard medical care until after Roe v. Wade was overturned.>>
https://www.reliasmedia.com/articles/abortion-bans-lead-physicians-nurses-to-avoid-certain-states
https://www.nursingworld.org/practice-policy/work-environment/health-safety/srh-advocacy/
Shortages of nurses increase the workplace burdens and stress for remaining nurses. This can compromise the quality of healthcare for patients, as does Indiana laws providing for lax continuing education requirements and lowered training supervision quality for student nurses.
Unlike neighboring states, Indiana has no continuing education requirements for RNs or LPNs.
https://www.nursingce.com/ceu-requirements/indiana
https://www.nursingcenter.com/continuing-education/ce-state-requirements
<< Estimates predict that Indiana would need an additional 5,000 nurses by 2031, equal to graduating an additional 1,300 nurses each year until that time, according to the Indiana Hospital Association. >>
https://indianacapitalchronicle.com/2024/02/12/indiana-has-a-problem-a-lack-of-nurses-and-lawmakers-are-trying-to-help/
To increase the supply of nurses, a new bill would ease the requirements for nurses supervising student nurses.
<< While most of the bill received glowing support in testimony, one issue was a bit of a sticking point for nurses working in clinical settings: language striking minimums for preceptors, or licensed nurses supervising students during rotation. Previously, preceptors needed 18 months of experience before they could be drafted to teach and mentor the next generation.
The new law has no minimum requirement.
Rep. Cindy Ledbetter, a nurse practitioner with a doctorate, cautioned against the move, saying unprepared nurses would be given to students to address a shortage.
“My concern is you have a brand new nurse and the hospital requires them to precept and they’re not ready to translate what they’ve learned in the classroom themselves into a real-world scenario,” said Ledbetter, R-Newburgh. “(I’m concerned) that we’re going to … lose more nurses on the other end.”>>

The Number 47, Synchronicity & the Law of Time Courtney Jamal Dewar, aka Capital STEEZ, came with perfect timing. Wielding a higher message, he revealed to all those around him through his music and his being the corruption of society and all of its constructs. He was fascinated, some would say, obsessed, with the number 47. For him this number held a higher meaning on many levels. First and foremost, he felt it was about synchronicity. He made all of his homies, including myself, aware of how this is the quintessential random number. We literally began to see it everywhere. You can research the numerological significance of 47. Here are just a few: 47 appears to be the quintessential random number of the universe. When a number appears randomly, more often than not, that number is 47. In other other words, if you asked people to pick a number at random, more often than not, that number would be 47. Of course, if 47 shows up more than any other number then it isn’t truly random, but using the word random makes the whole phenomenon easier to describe. From a spiritual perspective, number 47 is a combination of the energies and attributes of number 4 and number 7. The vibrations of number 4 include those of productivity and application, inner-wisdom and practical-thinking, honesty and integrity, endurance and determination, conscientiousness and discipline. Number 4 also relates to our passion and drive in life. Number 7 brings the qualities of spiritual awakening and enlightenment, intuition and inner-knowing, psychic abilities and mysticism, independence and individualism, persistence of purpose and manifesting good fortune.
There is even a much-viewed YouTube spoof of Jim Carrey’s The Number 23, substituting—you guessed it–the No. 47. Jim Carrey's character named Walter is given a book titled The Number 23. Walter starts reading the book and notices striking similarities between himself and the main character, a detective named "Fingerling". Fingerling is obsessed with the 23 enigma, the idea that all incidents and events are directly connected to the number 23 (Weirdly enough when I was younger I was in cod team called 23Enigma) only noted it as of the coincidence.
Jim Carrey told reporters he was so captivated by the 23 enigma even before reading the script that he renamed his production company from "Pit Bull Productions" to "JC23." (Jesus Christ 23?) Oddly enough the first film Carrey worked on with Joel Schumacher his character The Riddler's real name was 'E. Nigma'. According to Carrey, he was reading a book about Psalm 23 when he was first given a copy of the screenplay to review. He said he asked a friend to read the script and "an hour and a half later he was on page 23, circling every 23rd word. That's the kind of thing I want to do to an audience." When he discovered that the first page of the script involved the lead character trying to capture a pit bull, he was "freaked out," given the change in name of his production company. (Pitbull productions) My Nicknames Pitty, short for pitbul (These are just speculations) Also I've gathered others inputs and went down a deep rabbit hole. Mind you, this is just connections that has been gathered over time, but the consistency of certain "coincidences" are interesting to say the least. Just try to piece together the connections even though it may be out of radar due to us living completely different lives.
James > Cleveland Cavaliers (Cavs) > Number 23 > Nicknames are King James & The Chosen One
Cavs is the nickname of my last name Cavanagh
When you flip the cleveland cavaliers logo upside down it is quite similar
(The hat I've worn since 14, P represents the nickname"Pitty:" short for pitbill a nickname ive had since i was around 10 years old.
Matthew writes that on 23 occasions Jesus blessed 47 people.
The Bible credits Jesus with 47 miracles.
The Declaration of Independence has 47 sentences. Originally published: 4 July 1776 (4/7)
1947 is when the UFO crashed at Roswel
The Tropic of Cancer and the Tropic of Capricorn are 47 degrees of latitude apart.
Capital STEEZ died from allegedly leaping from the Cinematic Music Group’ either gripping a bible or with it strapped on his back There is also the fact that a blood lunar eclipse will occur in New York at 3:47 am on STEEZ’s birthday in 2047, and then the lunar eclipse which will occur after this one is part of the Lunar Saros series 135. He said he named the song 135 for “5th dimensional synchronization”... whatever that means, this would be a massive coincidence.
How Many People Can See This Eclipse? Number of People Seeing... Number of People* Fraction of World Population At least some of the penumbral phase 4,070,000,000 When the Eclipse Happens Worldwide — Timeline Event UTC Time Time in Melbourne* Penumbral Eclipse begins 7 Jul at 07:47:47 Visible in Melbourne 7 Jul at 5:47:47 pm On capital steez birthday.
STEEZs last tweet “the end” Was posted December (23) 2012 The building steez died (The colliers office) is on 666 fifth avenue, 10103 10+10+3=(23), New York. The building was built in 1878 The bohemian grove was established in 1878 The address of the CMG label building is on 40 west (23)rd st, 10010, New York The Freemasonry Grand lodge of New York is on 71 west, (23)rd st 10010 NY. Directly located across the same building STEEZ died. Yeah. West 23rd st, w is the (23)rd letter in the alphabet. In Hebrew the letter W represents the number 6 The fraction 2/3 in decimals=0.666 The freemasonry grand lodge of New York was founded in December 15, 1782 15, 1782 1+5+1+7+8+2 = 24. December 24 the date that's etched on STEEZs tombstone. A police report about his death has never surfaced, information has never been released, but there is pictures of his gravestone (see here: https://www.youtube.com/watch?v=OuFVUJJR4Ug) and on that gravestone it says 24/12/12, which actually adds up to 48, yet he tweets on the 23/12/12 stating 'The End. Steez was ready to open up Pandora’s box and expose the illuminati occult in a way that has never been done before. It gets deep. Just think about it guys. Steez was an intellectual genius. He would obviously know that suicide actually makes u go to hell and not heaven. As a believer in the lord he would never commit suicide.
I'm not sure if you're paying attention to the ryan garcia trying to reveal how something tragic happened to him where he was taken to boheiman grove and forced to watch things i wont mention here People said his crazy and on drugs, sad thing is, I believe he is telling the truth Fast forward he wasn't on drugs and
Peep his song "Free The Robots" https://youtu.be/XcmR8DxuHBA
STEEZ has definitely made a positive impact on this world by introducing a new way of thinking and spirituality, even more of an impact than a lot of artists who are still alive... Capital STEEZ was 19 at the time of his death.
There is also gematria behind his death it has to do with numbers. I’ll explain what it is for those who aren’t aware of it. Gematria is the decoding of letters to numbers, it’s used to translate ancient Hebrew Scriptures. But it’s also the code for the entire world. The most basic way I can put it is that it’s as simple as ABC=123, they use these numbers thru media, and the thing that’s being shown on the media always correlates with Masonic numbers and words that correlate with whatever and whoever is being shown on the news or media and whatever event is taking place always correlates 100% of the time. In news, sports, music industry, Hollywood, politics, everything. In Numerology, which is different from gematria. After calculating his name I came across a lot of similarities when calculating mine in various forms.
While calculating his name i came across things relating to me like Like "Melbourne Victoria Australia, Royal Melbourne Hospital, june twenty fourth. From his name which connected to me personally as i was born in that hospital, thats the city i live and my birthday. The similarities left me wondering if it was actually real or not so I used multiple different calculators and paid for a membership on gematrinator to get maximum results and ended up noticing so much our mine and steezs calculations were similar answers in different form, and answers i got with his name ultimately connected to mine, vice versa. So i was intrigued and these are a list of numbers that matched up with our names. This is all speculation based on connections that seem to be very consistent peep this
Calculating these variations of our names such as Courtney Jamal Dewar / Courtney jamal Dewar Jr / Courtney Everald Jamal Dewar Jr / Capital STEEZ / Nathan Cavanagh / Nathan James Cavanagh / Nathan James Cavanagh Sciarra, calculations all listed together when I noted them all I didn't think to label to each name as I was so captivated by the coincidences I just kept going down the rabbit hole. I came across profound links to both our names that binds us both to the unique synchronicities that were to apparent to all be ruled as pure coincidence, such as his name calculating to my birthday, place of birth and city, and city i live to say the least.
These are calculations through gematria, some are our calculations mixed in this as I was just noting down every connection I noticed
The first and the last Eye Of Horus Total Eclipse the numbers of gods matrix coordinated universal time Capital Steez June Twenty Forth (my birthday) came up from steez name Lunar Eclipse Sacrifice July (2047 lunar eclipse on steezs birthday) The Central Intelligence Agency A WISE TALENTED MUSIC PRODUCER Royal Melbourne Hospital (where I was born) The Holy Bloodline Of Jesus The Return of Christ Exodus Luke synchronisation The Synchronicities Of Jesus The Book Of Revelations Vibrational Frequency Biblical Prophecy Melbourne Victoria Australia (where im from), came up on steezs calculations The Royal Bloodline The Divine Bloodline Of Jesus fourth of jew lie Energy frequency vibration The Holy Lineage Of Christ One Who Understands Mysteries december the twenty fifth. ..... speaks for itself A Door to another dimension New Moons And Solar Eclipse twenty four seven (my birthdays the 24th, his is the 7th) the victory of the lamb multidimensional royal regiment of scotland Golden Gate Sacrifice Gods Gift Clairvoyant The Chosen One The Two Appointed Ones Leaving For Heaven David And Daughter Of The Oath Are One Almighty God Roars Upon His Throne Powerful Great Grandma The Lord On Earth Donald Trump Assassination Lords Alignment The Lord Gods Here God Is Really Here God Birthdate Encoded End Of Times God Code The Code Of The Lord Lord Birthday Code Gods Provable Code Gods Alive Loser Access Into Heaven Twenty Three The Anunnaki Gods Jesus Is Coming A True Prophet The Seventh Seal What is Jesus's number? 888 Apollo Is The Beast Of Revelation See Fulfillment Of The Book Of Isaiah Prophecy The Serpent In Genesis Describes The Mark Of The Beast See The Forced Evil Mark Of The Beast Foiled The Victory Of The Lamb May The Lord Fill Your Heart Two Masters Is Cancer (steez and I are both Cancer) God Of Eternity We Are God Twins Maker Of New Earth A Two Edged Swords Xanax Vicodin Addiction (i struggled with bad) The Bible Is Intentionally Concealing Information The Galactic Jesus the Anointed One Moses Will Come The King Is Coming Miraculously Encoded By God Pyramids On Mars Forests On Mars Holy Spirit Of Zeus We Are Absolute Infinite Sent By The Gods Powerful Great Grandma999 Burning Alive The Gang Stalkers. (long story short I was a victim of whay they call gangstalking when I was reaching my peak or enlightenment and have been trying to get back to that state again, all I can describe it as is demonic torment) Enoch 777 on YouTube speaks on it good.) A Fourty Seven Mandating The Poisonous Jabs Knowledge Of God Brings Eternal Life Death Isnt So Scary Anymore Invictus Sol The Lion And The Lamb https://imgur.com/gallery/ztGPJGS The Lord Is Here Coming To Restore The Eternal Kingdom The Blood Of The Lamb Contact With A God Revival Jesus The Annointed One the key to it all I Am The Holy Grail Sun Moon Earth Revelation Nine Spirit World I Am The One Lord Jesus Christ I Know All Codes And Connections The Wisdom Of God Word Of The Lord Quantum Entanglement Theory The Anunnaki Path Almighty God Roars Upon His Throne 173 Enoch Chapter Ninety Five Pyramids Have Hidden Chambers Music Is My Life Revelation Five Everyone Is God Forever Jesus Walking With God Vision Of Gabriel New Revelation Seven Wonders Symbiotic Craft Thank You James (my middle name is James) Words Of The Bible Isaiah Fourteen Thirteen Trumps Last Son He Is Jesus Crown Chakra God Is You Gods In A Body The Resurrection Of Life The Book Lj Enoch King Jesus Gods Wrath We Are At War Truth Hidden In Plain Sight Double Conciousness The Anointed Lay Dead On The Cross Dragon Of China Is The Anti Christ. A Seed Of Jesse Angelic Guidance Black Pyramid Hidden Truth In Plain Sight King Messiah Heavens Dream Let The Decoding Fun Begin Add Up Letters Notorious Names The Child Of Christ Aliens Exist Spirit Of Moses C E R T I F I C A T E Of Baptism Of The Lord Of Christ Alchemist Fluoride To Heaven God Is Number Codes Numerical Language Learning Decoding Is Fun The Lord Of The Messiah The Book Of Hidden Messages Eight Eight Eight Nine Nine Nine Lost Books Of The Bible Rna Vaccine Maternal Ancestors Are Of Royal Descent You Are Gifted Frequency Turn Off Your Smart Phone I Am Eternal Life David Christ Gods Son The Sound Of Jesus Coming Help Others Realize Full Potential Implants During Surgical Procedures The Solar System And Thoughts The Reincarnation Of King David King David Divine Dna Is Activated Jesus Returns To Earth The Lion Of Judah Is With Us (Steez would speak about Judah)
Jamal Dewar; psalm twenty three Jesus son of God Nathan Day Revelation fourteen one Spiritual warfare Gang Stalker (experienced this myself) Satanic Cults Commit Suicide forty seven problem Bloodline of Jesus Christ The End (when this came up my jaw dropped.) And the God of peace shall bruise Satan under your feet shortly The grace of our Lord Jesus Christ be with you Amen The Holy Mother of Jesus christ Are you ready for whats coming july seventh twenty eighteen
Courtney Jamal Dewar, Jr: The Book Of Revelations Vibrational frequency MELBOURNE VICTORIA AUSTRALIA (where I live) Christ Resurrection Satan Rules The World The Divine Bloodline of Christ synchronization Biblical Prophecy Capital steez Exodus Luke The Divine Bloodline of David Second Christ The Return of Christ Jesus Resurrection Jesus Christ Bloodline
I added stuff from my name as it was so coincidental I didn't think to label them at first I just wrote down anything I thought added up This is just deep research into who reminds me of myself My instagram is mistapitty Listen to The Resurrection by Pitty https://on.soundcloud.com/Xn3nN
Listen to Revelation 22 by Pitty https://on.soundcloud.com/gBAja
Peep his song "Free The Robots" https://youtu.be/XcmR8DxuHBA
STEEZ has definitely made a positive impact on this world by introducing a new way of thinking and spirituality, even more of an impact than a lot of artists who are still alive... Capital STEEZ was 19 at the time of his death.
There are four gospel accounts of Jesus' life and ministry. Each of these emphasizes a unique aspect of his sacrifice and ministry. Matthew's focus is on Christ being the son of David and a King.
Look into the etymology of your name. - What Does Nathan Mean? The name Nathan means “Gift of God” or “God has given.” In the Old Testament, Nathan was a prophet and one of King David's sons; he acted as a messenger to King David and is considered one of Jesus' ancestors. (David name of my biological grandfather) (James is my middle name) - James is a classic, traditional and Biblical name (Saint James, of course, was Jesus's brother and one of the 12 apostles) meaning "supplanter" or "replacer." It's derived from the Latin Jacomus which also means "may God protect.
Every letter to Capital STEEZs full name calculates to 147 when done in reverse on the gematria calculator and mine equals to exactly 470 when done in reverse.
"Nathan James Cavanagh Sciarra" = 470 (Reverse Reduction) N a t h a n 104 13 26 7 19 26 13 J a m e s 87 17 26 14 22 8 C a v a n a g h 159 24 26 5 26 13 26 20 19 S c i a r r a 120 = 470 8 24 18 26 9 9 26 Reverse = 470
"Capital STEEZ" = 47 (Reduction) C a p i t a l 26 3 1 7 9 2 1 3 S T E E Z 21 = 47 1 2 5 5 8 Reduction = 47
"Courtney Everald Jamal Dewar" = 147 (Reverse Reduction) C o u r t n e y 41 6 3 6 9 7 4 4 2 E v e r e s t 41 4 5 4 9 4 8 7 J a m a l 35 8 8 5 8 6 D e w a r 30 = 147 5 4 4 8 9 Reverse = 147
On June 24th 2022: Mercury, Venus, Mars, Jupiter and Saturn are lining up in the pre-dawn sky, a planetary procession that could be seen above the eastern horizon And what’s even more remarkable about this month’s lineup is that the planets are arranged in their natural order from the sun. The best day to see the spectacle will likely be the morning of June 24 of 2022, weather permitting, as the planetary parade will be joined by the waning crescent moon. This is three days after the summer solstice (or winter in australia), which is June 21. What makes this so unique is the last time we had 5 planets aligned in this fashion, was in March of 1874.
All of the "classical" planets will be viewable in the early morning skies of June 24th 2022. Mercury, Venus, Mars, Jupiter, and Saturn will be visible, all apparent to the naked eye even under urban light pollution. On the 24th, our moon will be situated between Venus and Mars, so you could say the Earth-Luna system will complete the "perfect" alignment. Under the darkest skies, one will be able to see seven planets in one sweeping gaze. The same year December 24th the planets will align in their correct order outward from the sun for the second time this year, after a pre-dawn alignment in June which was on my birthday. STEEZ is said to have died on the 24th of December 👉 https://imgur.com/gallery/0RVIxxA
Alternatively, 25 December may have been selected owing to its proximity to the winter solstice because of its symbolic theological significance. After the solstice, the days begin to lengthen with longer hours of sunlight, which Christians see as representing the Light of Christ entering the world. This symbolism applies equally to the celebration of the Nativity of Saint John the Baptist on 24 June, near the summer solstice, based on John's remark about Jesus "He must increase; I must decrease." John 3:30 NRSV.[59] Now check out the following texts from the bible, they speak of the solstice here. 👉 https://imgur.com/gallery/0RVIxxA and I thought I should add this as it seemed to be quite a coincidence of the date i posted this somg and the content of the posts she made. It aligned with those geomatria calculations I made and i wish I could document snd explain why certain ones just synchronzie but it'd be to hard to comphrened.
"AFTER THE SOLSTICE, THE DAYS BEGIN TO LENGTHEN WITH LONGER HOURS OF SUNLIGHT, WHICH CHRISTIANS SEE AS REPRESENTING THE LIGHT OF CHRIST ENTERING THE WORLD. THIS SYMBOLISM APPLIES EQUALLY TO THE CELEBRATION OF THE NATIVITY OF SAINT JOHN THE BAPTIST ON 24 JUNE, NEAR THE SUMMER SOLSTICE, BASED ON JOHN'S REMARK ABOUT JESUS "HE MUST INCREASE; I MUST DECREASE." JOHN THE BAPTIST ANNOUNCES THE COMING OF THE LIGHT THROUGHOUT HIS LIFE, JOHN THE BAPTIST, ANNOUNCES THE COMING OF JESUS, THE COMING OF NEW TIMES, JOHN ANNOUNCES THAT GOD IS GRACIOUS TO HIS PEOPLE BY ANNOUNCING THE COMING OF THE SON OF GOD. BEHOLD, HE IS COMING WITH THE CLOUDS, AND EVERY EYE WILL SEE HIM, EVEN THOSE WHO PIERCED HIM; AND ALL THE TRIBES OF THE LAND WILL MOURN OVER HIM.” –ZECHARIAH 12:10-14; DANIEL 7:13-14 SO IT IS TO BE. AMEN (AGREED, YESHUA HIMSELF IS THE AMEN 3:14). “I KEPT LOOKING IN THE NIGHT VISIONS, AND BEHOLD, WITH THE CLOUDS OF HEAVEN ONE LIKE A SON OF MAN WAS COMING."
John the Baptist day is 24th of June.
"The flower of life, represents global consciousness and like there's this thing on the consciousness grid, the last piece, it has to be the flower of life and it has to align with the sun and all that stuff and it will wake up global consciousness & as i further in my ascension I hope to build it one day" "Some people might think this type of thinking, first of all this type of thinking might jump over a lot of people's heads" "I think humans need to lighten up, maybe try lighten up" - STEEZ
Someone regarding STEEZ: "Did he think there were codes in the Bible or something? I’ve heard him say he knows the “code” does anyone know what the code is? He was a truly enlightened person I wish I could understand him better."
STEEZ supposedly said he had to die now in order to save the Earth in 2047, which is when the world is supposed to end. Before he killed himself his friends say he withdrew not only from them, but rap in general, saying he was going to become a superhero.
(My birthday)24th of June 1999 = 2+4+6+1+9+9+9 = 40 STEEZ birthday) 7th of July 1993 = 7+7+1,993 = 2007.) 40 + 2007 = 2047
Now read a conversation he had on Facebook prior to death https://www.kanyetothe.com/threads/rip-capital-steez.354864/page-42?post_id=16781894&nested_view=1&sortby=oldest#post-167818 His song Dead Prez (credit to who found these calculations as this wasn't mine) If you wanna conspire a little, we technically have had 46 different president so far, tho truly only 45 different guys have been in office. This year, if we elect a new president they will be our 47th prezident. You could say that happens when the next president is elected, or when the second new president is elected because then there'd actually be 47 different people. On the contrary, you could predict that once 47 presidents have died, something very significant will happen because the song is about DEAD presidents. It'll happen in most of our lifetimes i wonder what will happen 2047?
https://imgur.com/a/bOpRy
FORTY, THE NUMBER: "Forty days was the period from the resurrection of Jesus to the ascension of Jesus some scholars note that 40 days in the Bible doesn't always mean 40 days literally, but may be a symbolic way of saying "a longer time. A master number and part of the “awakening code”. Also Jose Arguelles’s kin is 11 – he brought forth the Law of Time aka the World Thirteen Moon Cale In the Bible, next to the number seven, the number forty occurs most frequently.
Here's an article on Fader that's kind of aligns some things I've discovered.
https://www.thefader.com/2013/11/26/capital-steez-king-capital
Check out these images, not a lot of people would've seen these: h ttp://i.imgur.com/nPE90.png / http://i.imgur.com/sHtdM.png / http://i.imgur.com/ZcNu2.png - he thought he was the alchemist that had the key for world peahttp://i.imgur.com/ZcNu2.png Deshay posted this on Facebook after his immediate death: "Fxck.... This shxt jus rly fxcked me up. Me and Steezus JUST made plans to record on Saturday now hes gone. RIP Capital STEEZ" Joey said he believed he sacrificed himself for spiritual rebirth.
The End THE WIDELY ACCEPTED STORY is that Courtney ‘Jamal’ Dewar committed suicide by jumping off the Cinematic Music Building in Manhattan on 23.12.12 – which equals 47, the rapper’s favourite number. None of the city’s newspapers reported his death. As a result of inconsistent stories and a lack of police intelligence, confusion surrounds the heart-breaking event for the Dewar family. In a 2013 interview with Fader, an anonymous member of Pro Era said, “STEEZ told some of the Pros that he was thinking of killing himself by jumping off the building where Cinematic had its offices.” Dirty Sanchez a close friend of the late rapper recalled, “Nothing was working. Nothing. It was like too late. He made up his mind already.”
Today I will be briefly explaining the practice of Gematria. Gematria comes from ancient Jewish mysticism. It is the practice of combining the letter with the number, with the word. It is said this is how God created the world.
How does it work? Gematria has 4 major ciphers. The first two are easy as ABC, literally. For example A=1 B=2 C=3. And so on. The code can also be read backward from Z to A. This is called reverse ordinal. There are two more ciphers that are equally important but a bit more nuanced so for the sake of clarity I’ll leave those explanations to the work of Zachary K Hubbard. But to put Gematria into usable terms I’m gonna explain a decode I did recently. If you want to decode a word or phrase without doing the math yourself, there is an extremely helpful calculator at gematrinator.com it will give you all four cipher values for your word or phrase in an instant, as well as compare it with corresponding ciphers. Without further ado let’s look at this example:
Here I will outline some interesting numbers that coincide with the rapper Capital STEEZ and the numbers surrounding the music industry as well as numbers that come up with race, and other things I found eye grabbing.
(Credit to another user on here) First off I’ll start with Capital STEEZ, The interesting number here is the full reduction number, 47. It’s eye grabbing for many reasons, but we’ll start with a little back ground. Before Capital STEEZ’s (aka Jamal Dewar) death (suicide) in 2012, STEEZ was apart of an up and coming rap group known as Progressive Era, or ProEra for short. A known staple among these young men were the belief in “47 chakras” and “indigo children”. The two are a topic on their own, but the interesting part is that such a powerful number in Jamal Dewar’s life also coincides with the Gematria of his rap name. But that’s not it! Let’s continue
Capital STEEZ English ordinal: 137
Full reduction: 47
Reverse ordinal: 187 ( see pushed off a roof)
Reverse full reduction :70
Now keep an eye on 70, as we shall see him more as well.
Next we will decode the gematria of the reported means of STEEZ’s death, suicide. This is where I admittedly started getting intrigued.
Gematria of Suicide:
English Ordinal: 70
Full reduction: 34
Reverse ordinal:119
Reverse full reduction: 47
Wow. The exact same values but flipped.
Just a mere coincidence I’m sure But let’s continue .
With these next two we will see two repeats of values, one new value, 88 and a previously used value, 34. As well as 65
Jamal Dewar
English ordinal: 88
Full reduction: 34
Reverse ordinal: 182
Reverse full reduction: 65 ————————— Phrase: pushed off the roof
English Ordinal: 187
Full reduction: 88
Reverse ordinal: 245
Reverse full reduction: 65
And the next term we will decode will be Jamal’s occupation of rapper. Here we will see a reverse of our main number in question, 47, which I’ve found to be reoccurring as well.
Rapper
English ordinal: 74
Full reduction: 38
Reverse ordinal: 88
Reverse full reduction: 34
I’m beginning to sense a bit of a pattern here... But let me move on Now it’s time to get a little spicy
Jamal Dewar commited suicide on the night of December 23, 2012, though his wiki has his death on the 24 I believe as it was around midnight. Many articles coming out about his death including one I read from thefader.com reported his death on the 23rd. I specifically remember this detail because I was a huge fan of his and Pro Era at the time and it was a huge loss to the community.
December is the 12th month
12
23
12
Care to guess what that equals?
Yep. 47
Here are some other related phrases put into the gematrinator calculator:
Brooklyn New York (where proera is from)
223 79 182 74
Suicide by fall 128 56 223 79
Are you seeing the synchronization of these seemingly unrelated words and phrases?.
The word murder and murdered both have synchronized gematria with Jamal. We also see another repeat with 38, also found in the full reduction of the word rapper.
Murder
English ordinal: 79
Full reduction: 34
Reverse ordinal: 83 (38 reverse)
Reverse full reduction: 38
Murdered ,interestingly enough, though only being two letters away from murder, is actually more closely related numerically to jamals name and the word rapper, But there are similarities abound. Murdered.
English ordinal: 88
Full reduction: 43 (34 reverse)
Reverse ordinal: 128
Reverse full reduction: 47
Wow. This one really stands out to me. Every single number code number is used in the over all code of Capital steez just in this one word.
We see the repeats of 88 and 47 as well as the reverse of 34 for the first time and a repeat in the numbers of 128, which we saw as 182 above.
This one is slightly unrelated so I left it sort of by itself but I still maintain it’s validity as it’s use in the music industry is still relevant. That is the word racist. Race is huge in the overall narrative that msm tries to portray.
Racist
English ordinal: 70
Full reduction:25
Reverse ordinal: 92
Reverse full reduction: 47
racist and suicide are perfect matches on the front end and back end. 70 and 47.
Here’s another nugget.
The phrase : jumped to his death
English ordinal: 178 (pushed off the roof 187)
Full reduction: 70 (pushed off the roof 88)
Reverse ordinal:254 (pushed off the roof 245)
Reverse full reduction :83 (pushed off the roof 65)
Leap also shares 34 and 84.
Suicided 74 38 142 52
Occult
English ordinal: 74
Full reduction: 20
Reverse ordinal:88
Reverse full reduction:34
3 more repeats
The year of his suicide was a leap year
Leap year
English ordinal:83 Full reduction: 38 Reverse ordinal:133 Full res verse reduction: 43
Target audience: 133 61 245 83 Suicidal: 78 33 138 57 Hidden mission: 142 70 209 74 Some of these numbers are conjecture but there’s a lot of links between the numbers. 47/74 being the one of the more prominent, as well as 83/38, 34/43, 70, 245/254, 88, 33, 29/92/209, 182/128 all of these numbers connect in one way or another. Now it wouldn’t mean much if we didn’t know more about the nature of these numbers and how and where they appear. But since these number keep popping up in accordance to things like CONTROL GRID or MYSTERY RELIGION or SUPREME MATHEMATICS it seems almost impossible for it to be mere coincidence. Anyways I urge you guys to think for yourself and put in some work and see if you can find any use of this practice. God bless
Ps:
STEEZ’s debut album ”amerikkkan korruption” Came out on 4-7-2012 another 47. Vibration equals 47
A theory out there is that the cabal needed him to die because STEEZ was really bringing influence to more and more young minds with knowledge and the way STEEZ attacked and exposed certain things is not a good thing for those in power, the label that Joey wanted to sign when they were pro era, was a Jewish man named Jonny Shipes. if you’ve extensively went down the “rabbit hole”, like extensively, and you’d say you’re pretty “woke” (I hate that word), then you may know that most labels especially Jewish owned labels are basically the portals into The Illuminati cult, the Jesuit organization that controls the entire world. Oh and remember the news outrage, and investigation because of the 47 “swa stikkas” all over NY, yea you think these Jonny Shipes fucked with that? Nah. But this is all speculation.
It wasn’t long after Capital STEEZ's unfathomable passing on 12/23/12 – 12+23+12 = 47), which was only days after December 21, 2012, the precise date calculated by the great Mayans to be the end of a Great Cycle, that I received knowledge & became aware of the Law of Time. This seemingly new cosmology felt ancient and I quickly realized it had EVERYTHING to do with Synchronicity! I even found the number 47 to be ever ubiquitous throughout this 13 Moon calendar system.
"The next chapter is unstoppable. And yet, the greatest revolutions sometimes originate from the confines of impossibility, do they not? Break the code. It could make a leap and make possible a decision that defines the order of things that are." " Reality is a mathematical model which gets solved over and over again by the observer your thoughts are computations. And they render this world for you to call your own. Not all processors are alike. Different brains produce different realities. The variations go from the subtle to the drastic. Your mind defines how much you can taste. How much you can feel. How much you can understand. Perception defines perspective. We designed you and made sure to engineer your senses so you could perceive just what we needed you to. Neither more nor less. There are parts of time we preferred you remained blind to. It was a necessity."
The Law of Time, I found to hold the most profound yet simple teaching; our Time is not Money, Time is Art. I was able to grasp a greater vision of how we as humans have created an artificial timing system where our time here equates to how much money we can accumulate, where we are constantly stressed by this false belief of our making, and where there is never enough time… This system of our making and continuous propagation has only served to separate us from our Selves, from each other, and ultimately, from nature. Hence, resulting in the chaos and disharmony prevalent in the world today.
What is the greatest common factor of 23 & 47? 1 is the greatest number that 23 & 47 is divided to. The Chosen One @mistapitty ㄣ

"The Morrígan"

First off, I apologize if this has been thought of or posted before either in reddit or youtube. ( I have yet to find anyone talking about it"
This is just some food for thought as I've been heavy into Elden Ring lore lately. I really enjoy watching youtube videos about Elden ring lore and story. Love watching tarnished/ vaatti and others just to name a few.
I Love trying to tie in real life history or mythology and how it possibly inspired story decisions. It can possibly help us uncover story secrets before they are revealed.
This is going to be all over the place, because I don't have a ton of time to make a huge presentation but I'll try and give you the cliff the notes of what I uncovered and hopefully it inspires someone smarter than me to piece something together.
I first stumbled upon "The Morrigan" mythology when I was watching a Quelaag video and she mentioned how the deathbirds are keepers of the flame. It got me thinking about how in old roman pagan times there was a group of woman called the vestal virgins who were in charge of keeping romes sacred flame. So I googled what that flame in roman/pagan times represented. I somehow stumbled across Brigid or Brigit meaning 'exalted one who was a goddess of pre-Christian Ireland. She appears in Irish mythology as a member of the Tuatha Dé Danann, the daughter of the Dagda and wife of Bres, with whom she had a son named Ruadán. (From Wiki)
According to myth, the Tuatha de Danann resided in a mythical country described as the underworld.
They live in the Otherworld, which is described as either a parallel world or a heavenly land beyond the sea or under the earth's surface.^\1]) Many of them are associated with specific places in the landscape, especially the sídh mounds; the ancient burial mounds and passage tombs which are entrances to Otherworld realms.^\1])^\2]) The Tuath Dé can hide themselves with a féth fíada ('magic mist')^\2]) and appear to humans only when they wish to.^\1]) ^{( kinda like how Melina appears to us} )
She has some crazy similarities to Marika, the flower that represents her is dandelion/sunflower that we see all over the lands, the animal that is most associated with her are lambs... found all over limgrave. Also was known as the goddess who could create trees or something like that. I won't bore you with all the things, but if your interested there are a lot of associations that can be tied to the goddess Brigid and the Elden ring story if you have time to research it.
I dove deeper in Wikipedia and clicked on the link for her father the Dagda. He is considered the great god of Irish mythology And things got a bit interesting here for me. He is often described as a large bearded man or giant. Again I need the help of you guys to try and tie these mythological gods to a possible connection to the Elden Ring characters. I have a few ideas for this guy.
The Dagda has several other names or epithets which reflect aspects of his character.
One being Eochaid

• Eochu or Eochaid Ollathair ("horseman, great father" or "horseman, all-father

There is a sword in Elden ring called The Regalia of Eochaid, ( Treasured sword of Eochaid, a lesser, long-vanished domain )
I think the old man in the photo from the DLC trailer could be this Dagda character or possibly one of the Giant skeletons sitting on the throne in the under ground.
The Dagda has an affair with Boann, the goddess of the River Boyne. She lives at Brú na Bóinne with her husband Elcmar. The Dagda impregnates her after sending Elcmar away on a one-day errand. To hide the pregnancy from Elcmar, the Dagda casts a spell on him, making "the sun stand still" so he will not notice the passing of time. This kind of sounds similar to Rhadan holding the stars back? I have a feeling there was a secret child had out of wedlock of some kind that will be revealed in the DLC, possibly its messmer?
comparisons are starting to seem more than a coincidence.
I noticed on Wiki that one of the Consorts for the "Dagda" was someone named the Morrigan
Consort means - a wife, husband, or companion, in particular the spouse of a reigning monarch.
When reading up on the Morrigan, I was astonished and some of the things I found.
The Morrígan or Mórrígan, also known as Morrígu, is a figure from Irish mythology. The name is Mór-ríoghan in modern Irish before the spelling reform,^\1]) and it has been translated as "great queen" or "phantom queen".
he Morrígan is often described as a trio of individuals, all sisters, called "the three Morrígna".^\5])^\9])^\10]) In mythology membership of the triad is given as Badb, Macha, and the Morrigan, who may be named Anand).^\11]) It is believed that these were all names for the same goddess
The Morrígan is mainly associated with war and fate, especially with foretelling doom, death, or victory in battle. In this role she often appears as a crow, the badb.^\2]) She incites warriors to battle and can help bring about victory over their enemies. The Morrígan encourages warriors to do brave deeds, strikes fear into their enemies,
Doesn't the Badb sound like Melina?? she often appears as a crow, Melina has a crow tattoo on her eye. She Morrigan encourages warriors ( us the tarnished ) to do brave deeds?
Her role was to not only be a symbol of imminent death, but to also influence the outcome of war. Most often, she did this by appearing as a crow flying overhead, and would either inspire fear or courage in the hearts of the warriors. In some cases, she is written to have appeared in visions to those who are destined to die in battle
The Morrígan is described as the envious wife of The Dagda and a shape-shifting goddess
I'm not 100% sure of this obviously, but It sounds like Melina is one of three sisters who are a Triple Deity. Is the Morrigan the dusk eyed queen, marika and someone else? or are Melina / miquella and Melania all the same Goddess?
The more you look into this mythology, the inspiration is all plastered all over elden ring.

The Morrigan: Triple Goddess of Death by Anna Otto Contra is another great page I read up on this.

Known as a triple goddess, consisting of three distinct entities, She is often associated with death and is considered a guardian of the dead. As a shapeshifter, she possesses the ability to transform into various forms.
As a goddess of death, Morrigan is believed to have a close connection to the realm of the dead. She is sometimes seen as guiding and protecting the souls of deceased warriors(tarnished?), ensuring their safe passage to the Netherworld

T​he Three Sisters

In the legends of the Morrigan and her three sisters, Badb, Nemain, and Macha, a powerful trio emerges, each with different aspects of war, death, and transition.
Nemain, another sister, assumes the role of the comfort goddess in the transition of death (Fia or deathbed companion?)
This passage is even more insane... possible connections to Ranni or Mesmer?
Lunar circles and snake coils are also significant symbols associated with the Morrigan. The lunar circles represent the moon’s influence on the flow of life and death. This symbolizes her connection to the cycles of nature and the passage of time. The snake coils and triple snake spirals reflect her transformative abilities and the shedding of old skin to reveal new beginnings. They represent the cycle of rebirth and renewal, capturing the Morrigan’s association with both death and regeneration.
I know I'm all over the place with this, but I was hoping to inspire someone in the community to maybe make a more clear connection with this Irish Mythology and the story of Elden Ring and maybe uncover an unknown part of the story.
Again I apologize if this has already been covered somewhere, but every link I click on Wikipedia regarding this group has crazy inspirational connections with the Elden Ring Story.
If you had the patience and curiosity to read through my ramblings your a legend lol.
Please post your thoughts, ideas...

CMM.World & CMMTheology.org
The Great Harvest is here. Christ's Mandate for Missions and CMMTheology build strong, organic relationships globally as we worship, grow and equip together. Like Joshua and Caleb and the Apostle Paul, we see with faith what He sees in each person (to help each reach fullness), group (many streams and backgrounds in unity) and nations (sheep vs. goat nations). Our passion is to love, connect, equip and send with the simplicity, fullness, and power of the Gospel.
The Uncompromising Blissful Extravagance of His Presence! Inbox
By CMM.World CMMTheology.org - November 10, 2022
Dear Mighty One,
I see the Lord's eye upon us we discover by revelation the 'new thing' He is doing in our lives and of those of us who, beyond the present darkness, gaze into His eyes. The 'tuning fork' of Yahweh is orchestrating the sons and daughters of our living God in growing holy remnant unity to withstand as we stand with Him fearlessly in the boldness of the faith of God in this hour. Egypt is behind us, and the covenantal promises and prophetic words we have received (1 Tim. 1:18) empower us by His Holy Spirit to advance in warfare, humbly growing in the spirit of wisdom and revelation.

Yesterday as I encouraged some friends, I said, 'stay in the blissful extravagance of His presence.' Today I saw in Psalm 34 His eyes are upon us in vs. 8 & 9 and v:15 about the 'uncompromisingly righteous.' We are to be holy as He is holy. That leaves no room for any more compromise or seeking to please man or the traditions of men, being free of the fear of man, the religious spirit, and any demonic activity. We are seated in heavenly places with Christ Jesus. Lord, help us understand by revelation to walk in all the authority we have been given by Jesus Christ.
Psalm 34:8-9 'O taste and see that the Lord [our God] is good! Blessed (happy, fortunate, to be envied) is the man who trusts and takes refuge in Him. O fear the Lord, you His saints [revere and worship Him]! For there is no want to those who truly revere and worship Him with godly fear.'
v. 15 'The eyes of the Lord are toward the [uncompromisingly] righteous and His ears are open to their cry.'
Chuck Pierce shared this amazing word from Penny Jackson that is right on for this season: https://christsmandate.blogspot.com/2022/11/chuck-pierce-shares-powerful-word-from.html
May YOUR November be full of Thanksgiving and Praise for you and yours as YOU enjoy The Uncompromising Blissful Extravagance of His Presence!
Thank you for praying for CMM and all your fellow CMM Global Family worldwide. Pray for all the missionaries, schools, and students in CMM College of Theology in the US, Ecuador, Canada, Cuba, Myanmar, Nigeria, and Thailand.
Pray for the new wells and the living water and safe water recently drilled or soon to be drilled in Tanzania, India, Malawi, and Pakistan.
Pray for our upcoming Christmas gift campaigns to bless children and youth in many nations. Many of them are precious, beautiful children (orphans). As the Lord leads, pray about giving any amount to bless dear CMM children this Christmas. https://cmmworld.kindful.com/
Pray for each other, dear friends. We all know we each need prayers going up to Heaven for all those on the front lines. We each are on the front lines!
Please pray for me as I speak tomorrow online to a crusade with 8,000 expected to attend in Pakistan. In December, I will speak at conferences in Liberia and Kenya with fellow CMM Ordained ministers Robert Bimba (Liberia), Tom Omukhobero, and Daniel and Christine Oyoko (Kenya).
We are working on plans and trips for 2023. If you would like to have some of our awesome CMM family speakers for a conference in your area or would like to join or lead a missions trip, we would love to hook you up with dear friends in many nations.
Please join me in welcoming Dr. Louis Blom of Judea Harvest as Associate Director of Missions at CMM. This strategic alliance multiplies the efforts and impact in building the Kingdom of our God, for His glory. https://youtu.be/HXfP8tCySRc

Many blessings and shalom from us all here at the home office and around the world.
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I have repeatedly encountered the claim that chain-mail was used by vedic era (1500-900 bce ) indians. This has been made even by respectable historians like rs sharma and has been asserted by several people on this subreddit like u/maharajadhirajasawai
Most of the evidence for chain-mail in vedic times is derived from a passage of the rigveda referencing the armour known to them as "varman". The problem with this is that those historians such as mr sharma who first asserted use of chainmail relied on old translations of the vedas by late-colonial sources. Most sources from the victorian period use the term "mail" very incorrectly. By misinterpreting medieval sources, they created historically nonexistent abominations such as "tegulated mail", "double mail" and so on. Also it is worth noting that rs sharma was, though a prolific and learned historian, not a military specialist and could hsve unwarily accepted these translations.
Also, famously when writing about the biblical goliath's armour in relation to bronze scale armour found in excavations, old school historians referred to it as "mail". So in summary, those historians that translated this term used the term mail/maille in non-specific and improper ways, all their scholarship about it was flawed.
All the cultures associated with ancestors of indo aryans such as sintashta culture, yamnaya culture and their successors such as scythians, alans, sarmatians and other pontic steppe nomads were not known to use mail prior to roman contact but were avid users of scale armour. Many wall paintings and reliefs also suggest use of this armour in ancient india. Hence, i suspect that mail must have been unknown in vedic india and scale was used instead.
As per most mainstream historians, mail was only invented by the celtic la tene culture in 600-500 bce. As a result, unless it were to be invented independently in 2nd millenium bce india, there is no chance of it having been used. And if someone asserts that this was indeed the case, the obvious question follows:- why did it not spread outside india ? Historically mail armour was rapidly adopted after its invention by celts to romans, greek thureophoroi/thorakitai and germanic tribes. India at vedic times included regions like kamboja and gandhara close to persia from where mail, if it was indeed invented back then, could easily spread to elam, bablyonia or asyria. It would have been rapidly adopted as revolutionary technology. Yet several centuries after the composition of the hymns in question, the mainstay of middle eastern armour was still scale and/or cloth/leather protection. Mail superseded scale armour in central asia, nusantara and japan in medieval era , so if it was really there during vedic times it would have quickly diffused into other areas.
One interesting issue with this king purushottam's armour in the battle of hydaspes. Afaik most scholars, including modern ones, mention him as werimg chainmail in this pivotal battle. This creates three possibilites:-
1) Mail was indeed indigenous to india, which runs into the aforementioned issues.
2) Somehow, mail technology diffused all the way from celts to india. This is even more implausible and ridiculous than the previous one, considering the distance involved, but perhaps indians in achaemenid service campaigning in greece/macedonia could have acquired it ?
3) Anachronism:- The most likely one in my opinion. This information mainly comes from arrian, a roman writer relying upon greek sources. In his time, the majority of roman soldiers wore lorica hamata or mail. Perhaps he was anachronistically referring to porus' armor inspired by contemporary fashions ?
Also, it is worthwhile to note that he refers to greaves and helmets among the indian warriors in the same passage. While these are common equipment for graeco-roman warriors, in india for some reason torso armour was given first preference. I say this because many paintings, reliefs and so on such as at ajanta show soldiers in torso armour (scale or quilted jacket) , helmets and greaves are rare in indian art. I know of the former solely from nagarjunakonda and the latter not at all. By contrast, in the graeco- roman world even for ordinary soldiers, the first armour to enter a soldiers kit would be a helmet and atleast a right-leg-greave, along with small bucklers and pectoral slabs/triple disc cuirasses. This unusual reference to armour is also a point in the favour of the theory that arrian was writing based on his own society's preferences in protection.
Also as a sidenote, i wonder why there was such a radical difference in priorities in armour for india and the classical world. Is it due to noble codes of dharmic warfare which demeaned below the belt attacks as in the Mahabharata ? Or did greater prevalence of slings in mediterranean result in greater emphasis on protection of extremities ?

Rev 13:12-13
And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
13And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
I'm pretty sure we can all agree that the first beast is most likely the papacy. The second beast imo will be a Marian Apparition. They have been instrumental for the conversion of entire continents into Roman Catholicism.
Rev 13:13 perfectly describes the "Miracle" of the Sun where at the end of it "Mary" apparently made the Sun appear to crash down to Earth in front of 70k people.
Here is a description from Dr. José Maria de Almeida Garrett, professor at the Faculty of Sciences of Coimbra, Portugal regarding the end of the "miracle":

Then, suddenly, one heard a clamor, a cry of anguish breaking from all the people. The sun, whirling wildly, seemed all at once to loosen itself from the firmament and, blood red, advance threateningly upon the earth as if to crush us with its huge and fiery weight. The sensation during those moments was truly terrible.

From Bob Thiel: Apparition Made Blasphemous Claim Related to the First Secret
After seeing the vision of punishment, according to Lúcia, “Our Lady” said “poor sinners… To save them, God wishes to establish in the world devotion to my Immaculate Heart.”161
That should send shockwaves to all who profess Christ, whether Catholic or otherwise. Catholics should be concerned, because according to the teaching of the Catechism of the Catholic Church, on “private revelations” it “is not their role to improve or complete Christ’s definitive Revelation,”162 yet that is precisely what the Lady of Fatima did by apparently stating that salvation from the lake of fire can come from “devotion to” her “Immaculate Heart”...

The Plan for Fatima is Ecumenical and Inter-faith

Although pretty much all pontiffs prior to Francis had issues with Lucia and/or Fatima, the Vatican has long had ecumenical plans that they wish to involve their version of Mary in
Also notice something from Vatican II:

Chapter 19 of the Qur’an/Koran/Quran is, from an Islamic perspective, devoted to Mary and Jesus (“Mary” is also spelled Maryam, Marium, or Miriam in Arabic translations into English). Here are a few passages from it:

While the above supports the virgin birth of Jesus, some also seem to believe that the Qur’an is supportive of teaching the “immaculate” conception of Mary in Islam.590 So, there are Islamic ties to Mary that resemble those in post-sixth century Catholicism.
Interestingly, Archbishop Fulton Sheen wrote:

He also wrote he believed that the apparition:

Thus, Archbishop Sheen essentially thought that the appearance in Fatima was to also ultimately result in Muslims (and possibly Hindus) accepting his faith. Notice that he also wrote:

In the 21st century, Giuseppe De Carli wrote the following related to Islam and Fatima:

So, some Muslims, at least, believe that the messages for Fatima were apparently different than those publicly revealed, that Fatima is for them, and any message for Fatima has to do with Islam.
Notice also from Priest L.J. Cizik:

On December 27, 1983, Ali Ağca (the man who tried to assassinate Pope John Paul II) referred to Muhammad's daughter as the goddess of the Fatima apparitions.
Read this for more information: https://cogwriter.com/fatima-miracle-sun.htm

[ First / Previous ]
Memory Transcript Subject: Vili, Venlil Citizen
Date [standardized human time]: December 1st, 2136
The absent adults were due to arrive any time by now. I navigated the crowd of children who milled about the field, taking a head count to ensure everyone was in sight.
Those who had family attending the excursion were bubbling with excitement to see their relatives while a couple others trailed behind me, asking me yet more banal questions about venlil society and how it feels to have fur and a tail.
“I’ll let you in on a secret,” I had told April once. “It’s really, really… itchy. Have you ever had a bug crawling on you? Feels just like that. All the time.”
Chihiro didn’t approve as much of me saying that but Mercy seemed to enjoy the reaction I managed to get from the other kids. While I felt bad for exploiting the apparent human fear of insects, they were quick to forgive me, citing they “couldn't stay mad at a face like mine.”
Truthfully, I too began to enjoy seeing the children react to the things I'd tell them; the genuine nature in everything they did was more than I'd have expected from humans when I first arrived. Some of them would watch me with curiosity and wonder as we spoke, reminding me that this was a species who had only just been introduced onto the galactic stage and still had cause to gawk at the aliens.
Well, most of them.
Toward the edge of the gaggle of children was Lukas, moping away while trying to hide the black eye Amber had given him. A part of me was - flattered - disappointed that she'd risk herself to enact retaliation on my behalf, but I knew she wouldn't understand me were I to even tell her off about it.
Over the last few weeks, I'd gotten to know many of the children, though Lukas remained as distant as ever. In a way, I felt pity to see him so small even after witnessing the pleasure he got from putting others down and how infuriating I found his antics. He was full of anger and clearly had it misdirected at all non-humans for the actions of those who participated in the extermination fleet - at least he has reason.
I brushed at my ear to ward off the tingling sensation and let out an irritated growl. My hackles raised when I heard a sympathetic growl come from behind.
Turning about, I found that the source was Amber, also swiping at her ear in a mimicry of my action. I was far less bothered by her giddy snarl after having her do it every time she approached me, though it didn't make the itch at my back from almost jumping in fear go away.
“You do that a lot,” Amber giggled. “Is your ear itchy? Wait, don't answer that because I won't understand it.”
My ears whirled about and I tilted my head slightly to look directly at the strange little girl who'd been so eager to make friends with me from the very beginning. I'd accepted that, at least in her eyes, I was “Luka” and that I existed for her to talk to endlessly about her favorite hobbies despite her knowing she wouldn't understand anything I said in response.
Even then, I was still rather worried that I'd been so frequent with admonishing the more - sensible - pushy one that Amber had taken note. How many others could have noticed? I wasn't even sure how humans viewed me, but it wouldn't matter so much now that I was getting ready to return home to Luka.
I took a seat on the grass and found myself surrounded by a small following of kids that did the same. Amber, too, took a seat, but directly on my lap instead. I grunted as the surprisingly heavy child settled and I brought her head upon my scruff, allowing her to play with my paw.
“You only have three fingers and a thumb. That's pretty weird.”
“And you only have hair on the top of your head, that’s pretty weird too.”
“I’ll assume you were giving me a compliment…”
The other of the kids understood me and giggled at the back and forth as Amber raked a nail under my claws. While I was certain they were clean, Amber's scrutinizing stare felt as if I was being judged by my mother again.
“Your nails feel like a dog's. Maybe not as sharp.”
My translator interpreted that word as a “domesticated Terran predator” and I flicked my tail in indignation. I'd tried to shut out those who claimed I had traits akin to Earth fauna, though the accusations kept coming regardless.
From what I'd gathered, they believed my fur resembled that of a “sheep”, my tail and paws resembled a “cat”, and my ears were that of a “bunny”; now, I could add claws of a “dog” to that list. I had to keep reminding myself these humans didn't grow up knowing any other metric than that of the creatures from their home planet.
I knew the Terran Richard would return in the group that was due to arrive - Ma had made a point to inform me of such. The mention of the human's name spoiled my mood each time he was mentioned, and yet the Blackfox women continued to speak of him as though he was the most harmless thing.
I was not over the way he seemed to look down on my brother as an obedient servant, laying hands on him as though he were a dumb animal rather than a person. Luka had been the pillar that held me up since we were barely able to walk and talk, and it burned me up inside to see him crave the validation of predators when I knew he didn’t need it.
Amber, seemingly bored with one paw, grabbed the other as I let my arm remain limp. At first, I felt only the tickle as she played at the knuckles on this one as well, but there was a pause as she turned it over to face the palm outwards.
“Where'd you get this?”
I looked at my own palm and felt my heart skip a beat as Amber's claw pointed directly at the cut in my paw. I'd thought she had noticed it before, but the fact she'd call attention to it now when I was surrounded by the other children made a chill run up my back. I was still uncertain if bloodlust was a learned trait, and so being surrounded by juvenile predators at a moment like this did not sit well with me.
Trying to retract my paw, a lump raised in my throat as the human child’s grip hardened on my wrist. The other children watched with curiosity and neither of my assistants nor Martha were around to call for advice. I was to settle this on my own.
I asked with a shaky tone, “Amber?”
She rolled her head back until the tip of my snout brushed against her forehead. I got to look into the depths of her arboreal eyes, letting me see every red-blooded vein, every muscle twitch, every flash as they glistened in the red sun's light while the predator gave me her full, undivided attention. She even offered me her usual flash of the teeth. “Yeah?”
“Pah… Per… Pwers?”
I wiggled my arm in an attempt to indicate what I was asking to have released.
“Hold on, I'll let go in a sec.”
She understood me this time, but I sighed as she promptly ignored my request. She once again played with my claws, twisting them back and forth gently as she hummed to herself.
“Looks like it was made by your claws,” she concluded while continuing to toy with them. “This is why my momma always had us trim Butterscotch's claws, because she kept scratching me up when we played.”
The name once again tripped up my translator, describing it as a candy made from melted sugar and congealed milk fat. I tried to suppress the bile that built in my throat as I considered that worse than the item's description was the fact that she'd named an animal which had a reputation for scratching her after it.
Please, please don't throw away everything we'd built in this one moment.
“I miss Butterscotch,” she muttered. “But now I have new friends! Alien-friends!”
She rolled her head back again and looked back up at me.
“Like you! We're friends, right Luka?”
Her eyes shone with bright innocence and juvenile glee, making my fears melt away.
“Ie-e… I’ezz, frn'dz,” I confirmed. Apparently, my vocals didn't lend themselves to speaking Amber's tongue any better than hers did mine. Every word I spoke felt as though I needed to clear my throat after.
“Cool!”
With that conclusion, the dark-haired girl snapped back to my arm and pressed her lips to the back of my paw. I went slack as she did so and it felt as though all of my muscles had lost their function at once as I sat motionless and silent. I could see and hear the world around me and yet it didn't register that anything existed.
I felt her face lift from my flesh and Amber proclaimed proudly, “Momma did that every time I got bruised up and told me it helped with healing! So maybe you'll get better too!”
“Ah-hah,” was the only response I could manage, made on impulse as the rest of my brain felt a million light years away.
“Alright, everyone,” a voice called from behind us. “They're here, so clear out so they have somewhere to park!”
There was a commotion as the children all scrambled to their feet, including Amber, and they rushed with zealous squeals back toward the body of the camp. But not me.
My jaw remained slack as I stared at the back of my paw, focusing on the wet spot imprinted in my fur. It was a bite of sorts, described exactly as Tac had told me, and yet not a mark was left on my flesh save for the tingling of nerves as I seized up.
My back hit the grass and I let my tail curl around my leg as I held my paw to the sky. “Wuh…”
Something approached and kicked up the grass as I laid still and glared at my decidedly unharmed paw. My eyes traveled up to find Mercy standing over me with the corners of her mouth turned downwards.
“You good?”
“Why did you bite Tac?”
“Lord help us all,” she mumbled while rolling her eyes. “C'mon, let's get you outta here before you’re turned into ven-paté under some truck.”
“Uh huh.”
The elder teen’s grip helped me to my feet as I regained faculties, though I still felt weak. “It was a legitimate question, though,” I told her.
“It's just a sign of affection, I guess. I never really considered it so much before, y’know? It's not like you really think about why everything is when it's so normal, right?”
Speak for yourself, I wanted to tell her, though I held my tongue.
As I took a seat, the thrumming of engines could be heard coming from over the brow of the hill. Apparating as though it were a giant, segmented insect were the adult humans in their ramshackle vehicles, rattling down the hill with each occupied by at least five or six bodies in each of the dozen autos.
The children and elders alike rushed to greet their family as they parked and disembarked from the chain of gas guzzlers. Parents lifted their children in the air and hugged them while the elders chatted with them. But among the troupe of humans that had arrived, I knew something felt off.
“They’re one vehicle short,” I noted to Mercy.
“Hm?”
“I counted them when they left. They’re one short.”
Her piercing gaze scanned the fleet herself before she nodded. “Mike’s missing.”
Michael was the driver that Richard had departed with and so that helped explain the deadpan Terran’s absence. Luka and Hileen both recounted the same human by name when talking of their experiences with them, with both drawing the conclusion that he had to be the worst driver on Venlil Prime.
“Psst,” came a voice hissing from behind. “Mercy.”
Mercy turned to give attention to Tac as he sulked away from the crowd as usual, though I remained with my back turned to him while watching the humans interact.
The tip of my tail tickled at the grass watching children get smothered in affection by their parents, and they in turn received hugs from their elders as others chattered. I itched at the back of my palm where Amber's mouth had been as Johnny's parents each planted a similar bite on his cheek and forehead. Chihiro carried her brother on her shoulders as she chatted with her own parents with brimming snarls.
“Looks like Mike had a bit too much fun and ran his truck off the road,” Mercy told me as she came back from talking with Tac. “They're on their way.”
“I can do without seeing Crow.”
“Yeah, well, I could do with a place to practice rock climbing, but we can't always get what we want.”
“You humans really are strange for wanting to climb stuff.”
“It's in our nature, no matter how deeply buried.”
She playfully bumped me on the shoulder and I returned with a gentle lashing of my tail against her ankle to which she welcomed with hissing laughter. The teenager wandered off in the direction of her family's tent.
The crowd that had gathered to greet the returning humans was slowly beginning to disperse as the vehicles were unloaded of a variety of equipment. I was relieved to find that there were no signs of blood or death to be seen, assuaging the deep-seated worry that I had of the humans being on the hunt. As little trust as I had for Crow, there'd be no redeeming one so sordid as himself were he to be everything he was as well as a murderer.
I looked forward to seeing Luka again, even if the only thing he had to tell me was stories of his human coworkers. Perhaps now I had stories of my own experiences with humans to tell him and maybe I'd get to see that glimmer in his eye once again that had so long ago been tarnished.
Amber's delighted shrieks were heard over the commotion and I could spot her being held in the air above her father's head as her toothy snarl became somehow wider. Her legs kicked while she wriggled in the hefty human’s embrace and turned attention to her mother as she was lowered into her grasp.
Even here amongst predators, thoughts of home still hounded me. The closest I could recall mom or dad ever coming to that was when they brought me along to one of their outings for dinner where I was allowed to pick the venue. I was still not permitted to talk to other people even then, but I didn't mind at the time.
The gurgle of another gas-powered engine roared over the brow of the hill, prompting a few others and I to turn our attention upwards.
Breaching the horizon came the last truck, though I was curious to note that it appeared to be driving backwards. Tilting my head didn't give me any more of a vantage to figure out why the truck backed up down the hill, nor did it help decipher the mindless chanting that ramped up as the vehicle closed the distance.
“John Wayne's teeth, hey-a
John Wayne's teeth, hey-a
Are they plastic, are they steel-a”
A claw tapping me on the shoulder spooked me, though I had grown to suppress the instinct to jump and make a fuss. “Momma would like to talk before we send you off,” Mercy told me. “She's in our tent.”
I obeyed the summons, almost forgetting how to navigate the maze of rickety shacks and tents to find the Blackfoxes’ residence. It was a simple task, though, once I remembered that the elder sibling had given it a “groovy” paint job.
Approaching the government-issued yurt that had been painted with vivid flowers, I found it odd for it to not have a horde of humans gathered around. They'd typically mill about Martha's tent while she spoke with each of them about their concerns, though what became of their talks was beyond my knowledge.
I ducked inside without notifying Martha, finding her seated at the squat table that was situated in the middle of the tent. The matriarch turned her eyes up to face me and she happily set her insulated cup down.
“There's not really any room for more chairs,” she told me. “But feel free to take a seat anywhere.”
My ears gently brushed against the top of the tent before I sat down just to the right of where she rested. In this claustrophobic environment, I'd have assumed I was being lured into a trap before. At the very least, I still kept my ears on a swivel for signs of trouble, but now confidence outweighed caution.
We sat for a moment without saying anything as Ma adjusted her seat to look at me directly, leaning an elbow against the table as she reclined.
She asked, “Enjoy your stay?”
I scratched the scruff on my neck as I wondered that myself.
“No. Not at first.”
“But now you can say you did?”
“Everything here is a new experience. For me, and possibly every other person who'd have grown up under the Federation.”
“You pulled through, despite being surrounded by predators. That's more than can be said for the lady who stabbed a guy in panic on the first day of the Exchange Program.”
My ear waggled in entertainment to think someone had set the bar so low. What fool would brazenly assault a predator to begin with?
“There were a few times where I thought I'd need to run for the hills,” I explained. “The children you raise are an unadulterated look into what life was like back on Earth, if nothing else.”
Martha chuckled and covered her snarl with a palm as she spoke, “I will choose to believe that's a compliment, given your opinion on us before.”
“I'd say it's a stellar review in the face of almost drowning while under your employment.”
Her face fell a bit and she rubbed the back of her neck while averting her eyes. “Yeah…”
“That is to say!” I blurted out hastily. “Th-that everything else has made it worth my time.”
My desperation to clarify myself felt embarrassing and my ears turned warm as they went flush. Martha sat still for a moment before she spoke again.
“When Richard hired you, he told me you wanted to up your price. 1200 credits?”
“It's a big ask in hindsight, I know. I didn't realize how tight your budget was at the time and I'm grateful that you've offered me—”
She waved a hand with a shushing hiss.
“We don't need to worry so much about that now. Where I was going with that was, that you agreed to our terms yourself, and accepted with only a reasonable upcharge. No other local would've been so quick to take on this job for even quadruple the price!”
“Brashness is a quality of mine I'm becoming more familiar with,” I joked.
“Must be something in the water. But payment is why I summoned you here, actually. We have only a few members who were on board with having an ‘alien’ presiding over the children, and fewer still who contributed any funds.”
“So what you're offering is out of the pocket of only a couple of contributors. I see.”
“I hope it doesn't lessen your opinion of us to tell you that.”
I scratched my snout and exhaled, shaking free the impulse to inquire any further with a flick of my ear.
“So I suppose all there is left to do is arrange payment, and I'll be on my way?”
“It would seem so.”
Heavy footsteps shuffled across the grass outside though conversation from the crowd remained distant. They stopped right outside of the entrance and the canvas foyer rattled as knuckles rapped against the cloth.
“Martha, it's me,” growled a familiar voice. “Everyone decent?”
“You’re clear, come on in.”
The flap shot open and my paw balled into a fist as Richard froze upon spotting me. The predator’s blank gaze didn’t hide their confusion when I could clearly spot their eyes flicking between Martha and I.
“Sorry, am I interrupting something?” Crow asked.
“We were just finishing up,” I responded, making no effort to hide my contempt for the interloper's presence.
Martha waved a hand to one of the chairs. “Have a seat, and I'll be right with you.”
Richard seemed almost deflated as he sulked over to the table. I resisted the opportunity to trip him with my tail in front of Martha to humiliate him, instead glowering at him as he afforded me a quick glance. I turned my attention back to the leader figure that was present while he took a seat.
“So 1100 credits was the agreed upon price, yes?”
“It was, though if there's anything else you desire outside the monetary value, you need only ask. We can't offer much, but I'm sure I have the ear of someone who can.”
“Hopefully you don't mean that literally,” I jested, putting on a facade of worry.
I could spot Crow watching Martha chuckle at my quip. His miserable expression was almost unreadable, save for the furrowing of the pelts on his brow.
Let him watch me charm his kind as easily as he thinks he can mine.
I raised my tail behind my head while I leaned against the table and curled the end loosely to convey appreciation. It was a sign that was rarely used outside of close bonding - that is to say, it'd been a while since I had been able to use it.
Recognition didn't light up in Martha's expression but I was content with projecting affection in any way I could. Understanding wasn't as important as the gesture itself.
“So might I at least know the names of those who did contribute? I'd like to express my thanks to them.”
Richard was the one who responded, “I wouldn't ask questions I wouldn't want the answers—”
“What he means,” Martha interjected. “Is that most contributors wouldn't like being mentioned by name. Aliens are still a polarizing subject and can crop up arguments that others may be obligated to avoid.”
My ears and tail sagged a bit. “Did my presence bring up that much of a problem?”
“More like it's one of a million other things these people can't agree about. But of those who I think would enjoy a bit of gratitude, you may already know some of them.”
“Oh? Tell me!”
I made eye contact with Crow who remained quiet as he cradled his chin in his palm against the table. His bored demeanor irked me in ways I couldn't describe.
“The Ito family, of whom you're already familiar with their daughter Chihiro, were the first to pledge. They're good folk and will happily accept your thanks. Next was myself, though I didn't give much. One of our cooks, Raksh, also contributed a bit, though that may have been more out of courtesy than anything else. And lastly…”
She lazily extended a claw toward Richard.
“... is Mister Crow here, your biggest donor who paid damn near half of your wage!”
Slowly, I felt myself deflate as enthusiasm made way for disappointment. I gritted my teeth to keep any brash words from escaping my lips.
“Closer to a third, actually,” he corrected her. “And with me already having the contact details of your brother, that means I can help set up the rest of the transaction.”
Even when I think I'm winning, he finds a way to one-up me.
“Would you mind giving us a moment, Vili? I think Mister Crow came here to say something and I’d hate to keep you from saying your goodbyes.”
Obliging her request, Martha and Richard waited patiently as I shuffled out of the tent. I hadn't realized how tightly my paw was clenched before reaching the outside where I felt my joints creak with relief as the fist unballed.
In the short time I'd been away, I secretly began to crave interaction from any of the humans I'd become acquainted with. My mind drifted to the slop that Big Joe always served, and how he always laughed every time I tried to inquire as to his full name. It wasn't quite dinner time, though, and so I then considered if any of the kids were still roaming about for me to tell stories to.
Whispers came from the tent before I could set a destination and my ears immediately perked up. I'd found that the humans’ ears were not nearly as effective as mine and so I found it easy to go unnoticed around them. I assumed they thought I was out of earshot by now.
I crouched on one knee and raised an ear to listen, though it was garbled hisses from this far. Curiosity got the better of me and I shuffled on my knees toward the tent, hiding in the shadow cast by an adjacent tent to mask my presence.
“... playing games with the lives of children,” came the low growl of Crow.
“Miss Ito and my own daughter are both very capable of defending themselves and the children from a venlil, Richard. You need to have faith that things can turn out alright.”
“Faith! She wanted to—”
There was a pause before I heard heavy stomping through the canvas. The mesh flaps that acted as windows were quickly torn shut one by one. I feared Crow would spot me, but he seemed too focused on hiding whatever it was he was talking about.
“She told me that she would've used my brains to add character development to a fucking snowglobe. Faith wouldn't have saved me if she carried through.”
“The fact that she informed you of her plot should be some small comfort that there's a piece of her that trusts you.”
“We don't know how many pieces there are! Should we wait for her to try to gore me on the street a second time? Perhaps you’ll get some insight if she sticks a claw through my eye?”
“I'd never let it come to that. I do wonder why it is that you're so worried about her. Did you not tell me you knew someone in her position?”
I heard a huff leave Richard before he spoke, “That was while she was getting help from professionals! What, do you hope to get her the therapy she needs from some squalid nowhere shantytown when we're eating out of the aliens’ trough ourselves?”
“It's a preferable alternative to leaving her at the mercy of the Federation's methods of ‘healing’. At least this way, she's getting help that matters.”
By this point, their voices had lowered into hissing whispers that even I strained to hear.
“I expect that you'll be more open with the others about your motives in the future, Martha. Maybe I have no rock to stand on when I say this, but your actions could very well draw the UN's eye, and the last thing I want is to have the Blues down here.”
“Is it related to your incarceration? Perhaps you were on parole before the bombing and fear the UN will be after you?”
I listened to rustling coming from my left and the conversation grew quiet. I turned to see Tac trotting along, surprisingly unaccompanied by Mercy as he shoveled a bowl of stew into his maw. He stopped mid-bite to look at me hunched over next to the Blackfoxes’ tent and narrowed his eyes in suspicion.
Shove off, I signaled to him. Come back later.
Weird, he replied before trotting off without fuss, thankfully.
There was something of a release from within the tent as I heard Crow and Blackfox alike exhale.
“I assure you, Richard,” Martha started again. “Whatever fears you have, you're protected by venlil laws of asylum as well as having the backing of myself-”
“We can do therapy later,” Crow butted in. “I'll take Vili home. I hope you're prepared to explain to your son that this mission we've embarked on wasn't the quest for glory he thought it'd be.”
“I've tried my best to tamp his expectations down, but I was hoping that Kanek would be open to publishing our actions. The bus that is taking the ones you rescued into town should be arriving shortly, and Kanek will be here soon after she's shushed them.”
I scampered off when I heard Crow trudge out of the tent, using my paws to crawl as quietly as I could manage out of sight. Blowing dirt off of the scab on my punctured paw, I walked off to find people I wanted to say goodbye to.

Most of the kids were already spending time with their families, but the few who still milled about and played were happy to give one last goodbye. Riley broke down in tears while we embraced and I now had a stain on the fur of my belly where her tears had soaked through.
I tried shifting by a group of the adults that were celebrating their return around a campfire. The looks I got as I did so were unnerving now that I understood the discourse that my presence had caused.
Approaching Crow, I pretended I didn’t know why he was slinking between groups and milling wanderers with a leering eye. He turned about to the sounds of my paws shuffling across the grass and threw his head backwards in a lazy greeting similar to how Mercy would.
“Are you ready to head back home?”
“I'm sure Luka has held the place down on his own… but yes.”
“Good, I'll bring the truck around for you and we'll be on our way.”
“Richa-a-a-a-ard!”
My ears perked up and I snapped my head about to meet the approaching Amber with her arms outstretched. Her voice bounced with each step as she rushed toward the towering Terran. Crow let out a grunt as she forced her arms around his waist and jumped about with glee.
“Mama said you were a party pooper! You told me you'd stay cool!”
“Aw, I'm sure you can forgive me for keeping to myself, Amber. Did you enjoy your time alone?”
Amber turned the corners of her mouth down in a pouty expression. “No, I didn't have anyone to help me with my homework!”
Richard patted the young girl on the back and began trying to pry her arms from him.
“I'm sure you managed just fine, you're smarter than the average second grader. And how did Vili treat you?”
I folded my ears back when Crow's eyes turned back to me.
“Vili? That's Luka!”
Amber finally unlatched herself from Crow and rushed over to my side, jabbing a claw toward me.
“See? The ear is the same color! And she knows when I say her name! Mercy told me venlil don't have boobies like human girls do but she's a girl! You were wrong!”
A couple of the voices closest to us erupted in the familiar, grating laughter that accompanied humans everywhere. I tilted my head while trying to grasp what it was Amber said that had earned such a response. Human and venlil physiology was different for sure, but I'd never considered it so entertaining.
Perhaps it's some in-joke that I'm not knowledgeable on, I thought, humans seem to like those.
Crow lowered his eyes to the ground and pursed his lips before squatting down and beckoning Amber toward him. She obeyed and the taller Terran cupped a hand over her ear, whispering quietly.
Amber's eyes lit up as Crow continued and her mouth hung agape. “Lu- ah, er…you're a twin?!”
In a rush, Amber grasped the fur around my ribs and began shaking me back and forth. “You were hiding it from me-e-e!”
Given this small child was still two-thirds my weight, I wobbled like a sapling in the wind as I tried to grab for the scolding child's wrists.
“Please. Stop. Gonna hurl.”
The little girl groaned and buried her face in my stomach. “You must think I'm pretty stupid too, huh?”
Mustering as much of my understanding of English, I belched out, “No.”
Amber buried her face deeper into my pelt while exhaling.
“l'ou… no donb.”
She raised her head to look me head-on, something which I couldn't return in full for the placement of my eyes.
“I'ou's… Zm’rd. Kappy. Ngai'z.”
“You stink at English,” Amber giggled while shooting me one last face-splitting snarl. I mashed her cheeks between my paws and she relented her grasp.
“I neeb go, fr'nd! O’gee?”
“Okay! I promise I'll try to know how to say ‘hi’ next time! And more.”
Richard butted in, “I'm sure she'll hold you to that promise, but I think it's time we got going.”
As soon as he had suggested as much, I caught sight of a human who was only covered in pelts from the waist down stagger into view. The glassy eyed stare and uncoordinated movement were all too familiar to me even without knowing where they were before.
They growled, “Fucks the alien still doing here?”
“Just about to get going, Paul,” Richard shot back. “Don't concern yourself with her.”
“It has been here long enough! Move along, little lambchop!”
“Man, lay off,” another human intervened. “She's as welcome here as any other guest.”
“Nah, Paul has a point. How do we know she ain't some Baby Burner spy or some shit? Get the xeno outta here!”
The humans quickly began bickering amongst themselves and I felt the firm grasp of Crow on my shoulder tug me away from the commotion. Amber trailed behind, watching the debates unfold behind us while we made our way along.
Crow opened the door in a raggedy truck in even worse condition than the others, standing aside for me to enter. While I didn't want to test the predator's patience in light of the tension behind us, I whirled about to give Amber one last goodbye hug. Her grasp around my neck was like iron though the wet streams on her face were all I needed to know that I should let her have this.
“You're gonna come back, right? You and your brother are gonna come and say hi?”
I saw no point in trying to cobble together an articulate sentence in her own language that'd fall flat as soon as I spoke. I considered my words carefully while I clasped her hands in my paws.
“I want to, but I have class that I need to catch up with, as well as I'm in need of a stable job once I'm through with this one. I don't know when I'll be back, but I want you to know that you've made this the best two weeks I've had in a long time, Amber. I don't know how much of my language you understand, but your enthusiasm has surpassed all barriers.”
She stared back up at me with her lips locked in an “oh” pose before turning to Richard who still watched with a lazy gaze.
“She said ‘maybe’.”
That seemed to suffice for Amber as she broke free and ran off squealing with her arms in the air as she always did when she was excited. I'd gotten used to the ear-splitting shrieks of the kids, and my ears didn't even fold back on reflex anymore.
“That's not what I said,” I grumbled to Crow.
He clicked his tongue as he held the door open for me. “Less is more. She's a kid, so she may not fully grasp your struggles anyway.”
With a huff, I crawled into the truck and kicked my feet up onto the dashboard while Crow ducked in behind the wheel. He twisted the key and the vehicle gurgled to life.
Strangely enough, I found that instead of the truck lurching forward, Crow put the vehicle into reverse, using the mirror to navigate up the hill. The truck seemed to make sure we felt every rock and bump that it struck, and I eventually decided to straighten out my posture so that I didn't get folded in half by a particularly bad bump.
Richard seemed unfazed by the sickness-inducing commotion, guiding the truck up the hill with a steady gaze. Stopping at the top, he whipped out his holopad and tapped away while quietly mumbling to himself.
“... hundred-fifty year-old country shit, sure why not.”
He tapped once more and the truck's audio system whirred with the melodic twang of a stringed instrument accompanied by simple percussion. A human's strange croon came over the speaker in a curious tune.
“You held me up, held me down
Made me crazy, then turned me around…”
Richard twisted the knob to bring the volume down to a more agreeable level and I caught a glimpse down at the camp. A group of humans were now gathered where I'd been talking with Amber just moments before.
Now, I could spot the human Paul bumping chests with a human much larger than he, noses almost touching in a clear display of aggression as they howled at each other. Humans pointed claws at one another and argued while yet more flocked to the scene of the commotion. Whether their motives were to disperse or exacerbate was yet to be seen.
“You were my shelter and my storm
Made me cold, then you made me warm…”
Crow finally put the truck in gear and we rolled backwards yet again, leaving the only sight before me the peaks of the Belimal retreating beneath the grassy brow.
As I let the truck shuttle me back to my brother, I yearned for the comfort of my own bed and blankets, for the soft hum of my own air conditioning unit, and for the obnoxious snoring and sleep-talking of my own flesh and blood.
From here, one might even be able to see the highest of the foothills from which my roots would lay betwixt, a reminder that the pangs of home weren't just knots in my stomach. Luka and I had a long way to go to get away from home, and even longer to be rid of it.
“One step forward and two steps back, nobody gets too far like that
One step forward and two steps back, this kind of dance can never last.”
[ First / Previous ]

This is the final installment in the series about N.T. Wright's 'Into the heart of Romans'. Originally a collection, that feature has since been deprecated by Reddit, leaving this series as a bunch of separate, unorganized posts :-( I'll add a flair to each of them later to make them searchable (edit: flair added!)
What I've learned about myself: I am bad at finishing books. By the time you've read 80% or so, the main conclusions and revelations have usually been drawn, and I have a hard time pushing through and finishing the whole thing. This weekend I finally made time to finish writing this final part for this book, after beginning this series months ago. I apologize for the delay.
I am grateful to Wright for writing this book. It is a grandiose view of God's love, the work of the Messiah and the Spirit in and through us. It is really worth checking out!
Without further ado, the final chapter.

Romans 8:34-39 Nothing Can Separate Us From God’s Love

‘Romans 8 ends on a note of wonderful confidence’. Philosophers have always tried to find solid ground, how can we know? Decartes claimed ‘I think, therefore I am’ (cogito, ergu sum) and ‘much subsequent western thought has tried to build on that, with (to say the least) mixed success’. Bishop Leslie Newbigin even altered that statement some time ago into ‘tesco, ergo sum’: I shop, therefore I am!
But Paul says something different: Amor, ergo sum: I am loved, therefore I am. ‘The gospel urges upon us an epistemology of love’, not simply the feeling, but agape, the generous self-giving which affirms the reality of what is known and loved. When Paul says ‘I am persuaded’ in verse 38, he isn’t just summing up Romans 5-8 but he’s also looking at ancient intellectual life and philosophy, saying ‘this is where you can stand’.
This is the love of God the creator, anchored in Jesus. In this passage Paul lists grave threats and forces aligned against us, but ‘the gospel itself, the message about Jesus crucified, risen, ascended, interceding, holds us in place despite everything: God’s love in the Messiah, Jesus our Lord’.
This answers the first common question, about the beginning and the end of the section, we’ve answered in each chapter so far: it begins and ends with God’s love, in verses 35 and 39.
For the second question, we’d usually look at the small connecting words, but again Paul isn’t using careful argumentation here, but a rhetorical device: seven threats in 35, and larger powers in 38-39a. Paul invokes Psalm 44 when speaking of the threats, but then claims that ‘the one who loved us (37) will enable us to be not just victorious, but super-victorious (hypernikomen). Why (gar, 38)? Because no forces on earth or in heaven can separate us from that same love.
The third regular question: what about the wider world in which Paul’s hearers would receive this message? The ‘question of confidence’ is vital, today as it was back then. We know God will look after us after death and we can cling to Jesus when bad things happen, but there is something else going on here.
People in Paul’s culture (and today!) might interpret the bad things happening to Christians as a sign that God was angry with them. They assume that if you live your life in tune with God, you wouldn’t have any problems. But if there are problems such as persecution, ‘the people or indeed the whole movement had obviously gone off the rails.’ Wright here devotes a few paragraphs to criticizing the western world, as pandemics and wars disrupt what seemed to be a success story but made victims along the way. ‘How should we look out upon a world in a mess?’ That question must have occupied the minds of Roman thinkers as well, as the empire’s rhetoric of peace and prosperity sounded hollow, especially to Jews at times of anti-Jewish riots or for instance when Caligula tried putting a statue of himself in the Jerusalem temple. Jews read Daniel’s prophecy about the 490 years and they too expected God to step in when the situation became very bad or dangerous. ‘For all these reasons, the two lists of dangers and hostile forces would represent real and present threats to Paul’s hearers’.
Paul had been questioned about this before. In Corinth, some wondered whether God would allow a proper apostle to lead such a bizarre life as Paul had, including persecutions and dangers. In 2 Corinthians, Paul turns that argument on its head in a ‘glorious, ironic rebuttal’: all the bad things that happen to Paul, he insists, are actually ‘the defining marks of genuine apostleship’. Romans was written not long after 2 Corinthians and Paul may have thought about vulnerable Christian groups in Rome, too. For instance, the gentile believers in Rome might regard the Jews, who were expelled under Claudius, as ‘obviously under divine displeasure’, which could lead to these gentile believers becoming ‘Job’s comforters’ to these Jewish Christians when they returned under Nero.
Wright ‘suspects’ that Paul isn’t just talking about ‘assurance of final salvation’ here but also about ‘penultimate assurance’, which his part of the doctrine of justification. This assurance is what we as Christians ought to give to one another: ‘we are to see one another’s misfortunes and sorrows, not as signs of God’s displeasure, […] but rather as part of the calling to share in the messianic woes, in wich – as in verses 26 and 27 – the spirit is calling out to the father from the heart of the pain and perplexity’.
Christians still make mistakes, some still step off ‘the steep ladder of vocation and settled for a gentler climb’. Compromised Christians or a worldly church no longer challenge their wider community. But those who refuse to slide into the world’s ways of thinking may well face real trouble. Paul makes that point in verse 36, where he cites Psalm 44. In that psalm, the psalmist celebrates God’s promises, but complains that they have not been coming true, even though they have kept the covenant. They have remained faithful, and yet this is happening. The psalmist concludes: it must be because of you, it is ‘for your sake’ (Ps 44:22). He knows God is in charge, but there must be ‘stranger, darker and deeper things going on in the world than one would see on the surface’. There were earlier allusions to Ps 44 (Rom 8:27 echoing Ps 44:21) and now Paul points to the next verse, Ps 44:22 to express the belief that the ‘severe troubles of God’s people are somehow for God’s sake’. As seen in 17-30 already, ‘the point seems to be that those facing severe troubles are somehow sharing in the Messiah’s present redemptive sufferings’, a point on which Wright will later elaborate.
Paul isn’t simply saying ‘everything is going to be all right, nothing else really matters’. He is saying that in a way, but he is doing so in a world that saw misfortune as a sign of divine misfortune. No, this is part of our vocation, our calling to bear in the spirit the pain of the world. This is part of our salvific ministry in and for the world. ‘Paul is, as it were, applying the unique fact of Jesus’ crucifixion to the present sufferings of Jesus’ people as they stand in prayer, as in verses 26 and 27, at the heart of the suffering world’. Our sharing in the messianic woes makes us part of the way in which Jesus’ victorious death is applied to the world (Colossians 1:24). ‘With the spirit groaning within us, we are called to share in God’s rescue plan for the whole world’.
Let’s remind ourselves how the last five verses work. There aren’t many connecting words. The troubles mentioned, just like the cross of Christ, aren’t unpleasant or ghastly things we have (or Christ had) to endure, but actually the setting for the greater victory, in which ‘all opposition is not just defeated but swept off the board’. Twice Paul uses alla, but, to make this point, in verses 36 and 37. In 38, we then get a gar which explains this seemingly counter-intuitive super-victory, which is based on the ‘unbreakable love of God himself, of which Paul has become utterly persuaded’. This love is the framework for these verses, opening with the Messiah’s love in 35 and ending in 39 with ‘the love of God in the Messiah Jesus our Lord’. Verse 37 too mentions love, as a halfway stepping stone. And with this, this major portion of Romans (5-8) returns to where it began, in Romans 5, where God’s love is displayed in action in the death of Jesus, and is being poured out in our hearts by the spirit. Paul has now, at last, worked his way back to that ‘great statement’.
Paul offers two lists here, as part of his heightened rhetoric: 7 bad things that might happen to you in verse 35, and ten power structures that might be arranged against you in 38-39. Seven plus ten, in ancient rhetoric, indicates a kind of completeness: ‘anything and everything the world, the flesh and the devil might throw at you.’ 31-39 draw together ‘the whole scripture, all human experience, the whole hostile world, and the whole victorious gospel’. Nothing can sepate us, those in the Messiah, from the love of God. And for the first time since Rom 5:6-10, Paul makes clear that it is all about that love.
Wright thinks we don’t ‘sufficiently ponder’ what that means. We know about Gods love, but to we really understand it? Wright proposes to ‘rattle the cage a bit’. First, many Romans believed Rome had a secret name, its Latin name spelled backwards: Amor, Latin for Love. Romans believed they descended from Aeneas, the son of the love goddess Venus. It’s ‘quite possible’ that Paul here is reclaiming love (agape), as ‘the deepest truth of the creator God’ instead of as a secret name of a pagan city. This matches with the other ‘subversive’ way in which Paul appropriates Roman imperial language for the Gospel, such as ‘gospel’ and ‘Lord’ (kyrios), words Rome used for its own rulers and messages of imperial benevolence and peace. Paul reclaims those words and applies them to Jesus as the true ‘Son of God’ and lord of the whole world, bringing true justice and peace. ‘No wonder the rulers and authorities of Paul’s day struck back in every way they could’ and that is the context for the final passage. Second, in verses 35 and 37 Paul speaks of the Messiah’s love, the love of Christ. That is actually quite rare. Wright lists a few examples in 2 Cor 5, Gal 2, Eph 3 and 5, but that’s about it. Paul speaks often of the love of God ‘that sent the son to die’. And when Paul speaks of grace, he speaks of ‘the grace of Lord Jesus’, not of the Messiah. So why, here, the Messiah’s love? In scripture or extrabiblical sources, there ‘is nothing to suggest that if and when a Messiah turned up he would act out of love. Ruling, bringing justice, defeating enemies, but not love. So where does it come from, here at the heart of the passage and the rhetorical climax of the letter so far?
The answer must be ‘the great Biblical theme of the love of YHWH himself, Israels God’. And the idea of the Messiah’s love must mean that the Messiah is the personal embodiment of Israel’s God. God loves his people (as we see in scripture, Wright cites examples) and the Messiah ‘clothes that love in human flesh and blood’.
And to speak of God’s love is to speak of the covenant, God’s unbreakable loyalty to his people and covenant renewal through the Messiah. Now, European philosophers since Hegel have thought in terms of progress through either evolution or revolution. It can’t be both, and theologians have likewise said that Paul’s theology can’t be both ‘covenantal’ (evolutionary) and ‘apocalyptic’ (revolutionary). These categories have joined ‘forensic’ which has been used to analyse Paul, which means ‘belonging in a law court’. But, in Romans 8 we have ‘in the same breath, the covenant with Israel, now focused on the Messiah, and at the same time we have the sudden inbreaking of God’s powerful rescuing love in the new messianic exodus’. ‘Apocalyptic’ and ‘covenant faithfulness’ fit together in ancient Israelite and Jewish thought. Paul has also spoken of the unveiling (apokalypsis) to the world of the justice of God. All this explains, says Wright, why he sometimes translates the key term dikaoisyne not as ‘righteousness’ (which has its own modern theological misleading connotations) but as ‘covenant justice’, which draws together the covenantal and forensic categories together, in line with the Hebrew tsedaqah which in the Septuagint is often translated with dikaiosyne. We have to stop applying post-Enlightenment, modern categories; we shouldn’t give 19^th century answers to 16^th century questions, but 21^st century answers to 1^st century questions. We have to think like ‘first-century, Bible-soaked, Messiah-focused Jews’. That’s the only way to learn to understand our own world.
This agape love of which Paul speaks, what is that exactly? Not some special sort of Christian love; the Septuagint uses it for God’s love for his people as well as for destructive lust. The early Christian use of agape picks up on the theme of the Hebrew hesed (mercy, loving kindness, generosity) rather than a linguistic phenomenon. Both Paul and John use it to indicate the ‘biblical theme’ of divine love and God’s faithfulness to his covenant and its purposes, now fulfilled in Jesus. But, again, Jewish and Biblical thought never links this to the Messiah. There are three other (converging) answers as to why Paul speaks of the Messiah’s love. **First, ‘**early Christian throught began with reflection on the resurrection of the crucified Jesus’. This had to be the revelation-in-action of the long promised divine love, if it was the new exodus: God the Creator had at last remembered his long promised mercy. God had promised to reconcile the world to himself in reconciling love, and this had happened through the Messiah. God’s plan for himself and the Messiah converged in a way that was not apparent from contemporary Jewish readings of Scripture, but it became obvious in the light of Jesus. Wright connects this to the hesed Adonai, the loving kindness of YHWH himself. Second, Jesus’ first followers did not separate his resurrection from their memory of him before his death. Jesus displayed a ‘sovereign kindness in so much of what he did’, his closest followers knew him, and they spoke of his crucifixion itself as the supreme act of love. (John 13:1). Third, ‘the church’s present awareness of the person of Jesus himself’. ‘That strange presence’, always loving, promised and experienced in the sacraments for instance. ‘The Jesus who was experienced as a man of love before his crucifixion was known personally as the loving Lord in the intimate prayerful life of his followers’. ‘Memory and experience dovetail with the scriptural promises of YHWH’s rescuing love’, resulting in this remarkable theme, written less than 25 years after the crucifixion (!). This is, then ‘a radical innovation in Jewish messianic thinking’, as Jesus’ first followers came to see him as the human embodiment of Israels God. This passage is designed to give comfort and assurance, but underneath is a revolutionary theology of incarnation. Coupled with what has been said in Rom 8 about the spirit (pneumatology), this is ‘one of the greatest expositions of Trinitarian thought from any point of Christian history’. Not in the shape of cold theory, but in the shape of gratitude, allegiance, faith, hope and answering love.
At last, we can now walk through these verses and see how they work.
In 35b, Paul lists ‘the physical dangers and threats he himself had met’ or expected to meet, and his hearers might encounter soon as well. In the Greek, the list has an ‘audible punch’ which is not easy to pick up in English.
·Suffering and hardship: physical pain and cultural challenges such as loss of home or job.
· Persecution: Paul had experienced it and he could see it coming for the community in Rome.
· Famine: uncommon for us westerners, but a regular occurrence in those days.
· Nakedness: could happen after a shipwreck or at a public beating.
· The sword, machaira, a short sword used for executions, not in battle.
In Paul’s days, many would have said that if these things happen to you, the gods must be angry with you, you must have done something wrong. But in vs 36, Paul cites Ps 44 to ward of any suggestion that divine displeasure is causing these things. In Ps 44, the psalmist says that ‘all these things have come upon us, but we have not played you false or denied the covenant’. We suffer ‘because of you’ says the psalmist and Paul echoes that, we suffer ‘on your account’ (heneken sou), because of you we are sheep destined for slaughter. These sufferings are not signs of heaven-sent anger, but but ‘actually the outworking of the purpose which was sketched in 8:18-27’. What’s more, this verse closely echoes the Isaianic language for the suffering Servant, in Is. 53:7. That means these sufferings can be seen as ‘Messianic afflictions’, not just some nasty things to get through. They are to be embraced as part of the ‘redemptive vocations’. ‘This is where the wounds of Jesus meet the wounds of the world’. We are ‘reckoned’ sheep for the slaughter, just as the Messiah, when we are baptized and justified in him.
BUT… verse 37 begins with alla, ‘but’. Don’t let all these things ‘dominate your horizon’, because ‘in all these things we are super-conquerors, hypernikomen’. The enemy has been completely wiped out. Through our participation in the messianic sufferings, the ‘pain and the anger of the world may itself be exhausted and overcome’, through the supreme act of love of the Messiah and our participation in those sufferings, when we go ‘prayerfully to the dark places, to bring God’s light and healing right there’.
The reason for this ‘extraordinary analysis’ is given with the gar of verse 38, pepeismai gar. Paul is persuaded, he ‘has done the math’. He has listed 7 dangers and 10 powers that could attack us, ‘and he declares that none of them can come between the believer and the lof of God in Messiah Jesus’. The list of ten dangers is mostly arranged in pairs. We can read this list as ‘north, south, east, west’: Paul is covering the bases, it includes our possible states (life and death), the past and our (uncertain) future, powers in heaven and on earth, and anything in the cosmos. All of this is created, they are all creatures, ‘part of the world made by God, whereas the gospel is about the incarnate love of the creator himself’. These creatures, taken over by powers darker than themselves might indeed try separate us from the divine and messianic love, that is part of the ‘groaning of creation’, the out-of-jointness of God’s good creation. That creation will be rescued from its slavery to decay (8:19-25), that is the ultimate answer to that problem, and therefore also to any intermediate problems that might arise from the ‘creatures’ as they still are. Paul has lived experience with these powers, but he knows they will fail to separate us from the love of God.
Our human love experiences separation regularly (travel, work, death), but this love gives assurance of eternal unbreakability. Hard to imagine, but that is what the gospel provides. And with Paul, we need to be persuaded of all of this, ‘because of the resurrection of the crucified son of God’. It doesn’t all depend on the cross like some think, either because of a theological liberalism or because their specific atonement theory doesn’t really seem to need the resurrection. But the resurrection is the victory, where the creator God declared that the crucified and risen was indeed really his son, Israels Messiah and the world’s lord.
That’s after all where Romans began, from 1.3-5. Wright briefly recaps Romans from 1-5 and then 5-8. In the end, 8 ‘comes back full circle’ to the introduction in 5:1-11: ‘justification leads to glory, marking out the path of suffering and hope, sustained by the spirit-given love of God’, ‘this in itself is rooted in God’s action of utter self-giving love in the Messiah’. ‘That is where this first half or Romans now concludes’.
The victorious covenant love of God isn’t some fuzzy generalized sense of the transcendent or something like that. It’s not some conviction you have to talk yourself into. No, his conviction, persuasion and assurance all follow from the central ‘good news’ event of Easter. ‘If God really did raise Jesus the Messiah from the dead… then everything follows’. Wright here repeats an anecdote he often shared as a speaker, about a London cabbie who saw Wright was a bishop, and said to him: ‘What I always say, is if God raised Jesus Christ from the dead, then everything else is just rock ‘n roll, innit?’ ‘That is Paul’s doctrine of assurance in a nutshell. Nothing else in all creation can separate us from God’s love in the Messiah, Jesus our Lord’.

The War Scroll, also known as the "War of the Sons of Light Against the Sons of Darkness," is a unique text within the Dead Sea Scrolls that portrays an apocalyptic battle between the forces of good (Sons of Light) and evil (Sons of Darkness). This scroll provides insight into both historical and symbolic elements.
Historical Accuracy:
The War Scroll, while containing detailed military tactics and an epic narrative of the ultimate confrontation, doesn't explicitly reference any specific historical event or timeframe. Some scholars believe it could be a product of the community's anticipation of a future messianic conflict or a reflection of their own community's struggles against opposing forces during their time. Interpreting the historical accuracy of the scroll often involves exploring the context of the Qumran community and the turbulent times in which they lived.
Symbolism and Esoteric Wisdom:
The War Scroll goes beyond a mere description of a physical battle. It portrays a cosmic conflict between the forces of light and darkness, reflecting not just a literal warfare but also a symbolic and spiritual struggle. The text emphasizes righteousness, divine intervention, and the victory of good over evil.
Within the study guide, activities and exercises could involve dissecting the symbolic elements present in the War Scroll, exploring the deeper meanings behind the battle tactics and the metaphysical implications of the conflict. Understanding the symbolism could involve group discussions, comparative analysis with other ancient texts with similar themes, and exploring the impact of this symbolic representation on the community's beliefs and practices.
Here are a few activities and exercises to explore the symbolism and historical context of the War Scroll from the Dead Sea Scrolls:

1. Symbolism Analysis:

Provide excerpts from the War Scroll and encourage participants to identify and discuss the symbolic meanings behind elements like the "Sons of Light" and the "Sons of Darkness," various weapons, and the strategies outlined for battle. Group discussions or written reflections can help participants explore the deeper layers of meaning.

1. Comparative Analysis:

Compare the War Scroll's themes with similar apocalyptic or eschatological texts from different cultures or religions, such as apocalyptic passages in the Book of Revelation in the Christian Bible or apocalyptic texts from other ancient traditions. Create worksheets or discussion prompts to highlight similarities and differences in themes, symbols, and beliefs about cosmic battles.

1. Historical Context Exploration:

Present historical information about the era when the Dead Sea Scrolls were written. Discuss the political, social, and religious climate of that time, including the turmoil in the region, to understand how these factors might have influenced the composition of the War Scroll. Encourage participants to consider the possible motivations behind the text's creation.

1. Creative Interpretation:

Encourage creative expression by asking participants to create artwork, poems, or short stories inspired by the themes and imagery found in the War Scroll. This exercise allows individuals to engage more deeply with the symbolic elements and interpret them in their own unique ways.

1. Role-playing or Debates:
   Organize a role-playing activity where participants take on the roles of "Sons of Light" and "Sons of Darkness," debating their ideologies, motivations, and strategies for the ultimate battle. This exercise helps in understanding differing perspectives and interpreting the conflicts presented in the scroll.
   

Interpretative variations regarding the river's crossing in different ancient texts reflect the unique religious, philosophical, and cultural perspectives embedded within these narratives. These differences in interpretation offer insights into diverse worldviews and varying theological frameworks present in ancient texts:

1. Mesopotamian Context:

• In Mesopotamian mythology and literature, the Euphrates River often held symbolic significance as a boundary between the known civilized world and the wild, unknown realms. The crossing of the Euphrates could symbolize journeys into unexplored territories or transitions between order and chaos. This perspective reflects a worldview rooted in the physical and geographical division of lands.

1. Biblical Context:

• In biblical texts, such as those in the Book of Revelation or Old Testament prophecies, the crossing of the Euphrates carries eschatological significance. It may represent a divine intervention or a decisive moment in God's plan, marking the commencement of apocalyptic events. This interpretation aligns with the biblical narrative of divine judgment and the unfolding of God's ultimate purpose in history.

1. Gnostic or Apocryphal Context:

• Gnostic or apocryphal texts often interpret the river's crossing as a symbolic liberation or awakening. It might signify the release of spiritual forces or the ascent to higher consciousness, reflecting a philosophical perspective emphasizing spiritual enlightenment and liberation from material constraints.

1. Greco-Roman Interpretation:

• In Greco-Roman literature, crossings of rivers were often associated with mythological journeys or transitions between realms. The crossing of the Euphrates might symbolize a transition from mundane existence to a realm of mystery or spiritual significance, reflecting a cultural perspective rooted in mythology and cosmology.

These varied interpretations highlight the richness and diversity of religious, philosophical, and cultural frameworks present in ancient texts. The river's crossing serves as a flexible symbol that adapts to different narratives, conveying themes of transition, judgment, liberation, or cosmic transformation based on the unique perspectives of each tradition.
Exploring these interpretative variations allows participants to appreciate the complexity of symbolism within ancient texts and provides insights into how different cultures and belief systems interpreted common motifs like the river Euphrates. It showcases the intricate interplay between religious, philosophical, and cultural elements shaping the symbolism and theological implications embedded in these narratives.
The river Euphrates, a prominent geographic feature in ancient texts, embodies universal themes that transcend specific cultural contexts. Identifying these universal themes helps reveal shared human concepts of transition, boundaries, and transformative events across diverse ancient traditions:

1. Threshold and Transition:

• The Euphrates often symbolizes a boundary between known and unknown territories. Its crossing represents a transition from one state to another, signifying a pivotal moment of change or passage. This theme of crossing a threshold echoes the human experience of transitions in life, moving from familiar to unfamiliar realms.

1. Boundary and Separation:

• As a geographical boundary, the Euphrates signifies separation between distinct territories or civilizations. This concept of demarcation resonates with universal human experiences of setting boundaries, delineating spaces, or marking divisions between different aspects of life.

1. Transformative Events:

• Crossing the Euphrates is often associated with cosmic or transformative events in ancient texts. This universal theme reflects the human fascination with the concept of epochal change, cosmic upheavals, or moments of divine intervention that reshape the course of history.

1. Symbol of Power and Control:

• The river might represent a symbol of power, control, or geopolitical significance. Crossing it could signify shifts in dominance, challenges to established authority, or the assertion of influence. This theme resonates with human narratives of power struggles and shifts in societal dynamics.

1. Metaphor for Spiritual Journeys:

• Across cultures, rivers are often used metaphorically to represent spiritual journeys or quests. The crossing of the Euphrates might symbolize the pursuit of enlightenment, the passage to higher realms of understanding, or the quest for spiritual transformation.

These universal themes associated with the river Euphrates highlight fundamental aspects of the human experience—transitions, boundaries, transformative events, power dynamics, and spiritual journeys. The river's symbolism in ancient texts speaks to shared human aspirations, struggles, and beliefs that transcend cultural boundaries and resonate across different epochs and civilizations.
By identifying and discussing these universal themes, participants gain a deeper appreciation for the profound symbolism embedded in ancient texts and recognize the timeless relevance of concepts such as transition, boundaries, and transformative events in shaping human narratives and aspirations.

1. Historical Context:

• What historical events or societal conditions might have influenced the composition of the War Scroll?
  
• How does the historical context of the Dead Sea Scrolls' discovery contribute to our understanding of this text's significance?
  

1. Symbolism and Esoteric Wisdom:

• How does the War Scroll use symbolism to convey spiritual or cosmic themes?
  
• What esoteric wisdom or deeper spiritual insights can be derived from the portrayal of cosmic conflict and divine intervention within the text?
  

1. Comparative Analysis:

• Compare the themes and symbolism of the War Scroll with other apocalyptic texts from different cultures (e.g., Book of Revelation, The Book of Daniel). What common motifs or differences in interpretation do you observe?

1. Parallelism in Biblical Texts:

• Explore connections between the War Scroll and other biblical texts. How does the language, imagery, or themes in the War Scroll intersect with passages from the Hebrew Bible or New Testament?

1. Community Beliefs and Practices:

• How might the apocalyptic expectations depicted in the War Scroll have influenced the beliefs and practices of the community that produced it?
  
• Discuss the impact of such intense anticipation of cosmic conflict on communal life and religious rituals within the community.
  

1. Cultural Significance of Cosmic Battles:

• Across various ancient cultures, why do you think depictions of cosmic battles and eschatological events were significant? What might these narratives represent in a broader cultural context?

1. Interpretive Variations and Unique Perspectives:

• Explore the diverse interpretations of specific passages or symbols within the War Scroll. How do different scholars or traditions interpret these elements, and what underlying factors might influence their interpretations?

1. Personal Reflection and Modern Relevance:

• Reflect on how the themes of cosmic conflict, righteousness, and spiritual warfare in the War Scroll might resonate in contemporary society or personal belief systems.

1. Theological and Philosophical Implications:

• Discuss the theological and philosophical implications of a cosmic battle between forces of light and darkness. How does this theme intersect with broader philosophical inquiries or theological doctrines?

1. Literary and Symbolic Analysis:

- Analyze the narrative structure and symbolic elements present in specific passages of the War Scroll. How do these elements contribute to the text's overarching themes and meanings? 

These study questions aim to provoke critical thinking, promote in-depth exploration of themes, encourage comparative analysis, and stimulate discussions on the multifaceted nature of the War Scroll's content and its significance within ancient and contemporary contexts.

1. Archaeological and Linguistic Analysis:

- How does the physical condition of the Dead Sea Scrolls, including the War Scroll, impact our understanding of their preservation and historical context? - Discuss the linguistic peculiarities or unique textual features found within the War Scroll and their implications for translation and interpretation. 

1. Apocalyptic Expectations and Messianic Concepts:

- Explore the portrayal of messianic figures or anticipated saviors within the War Scroll. How do these concepts align with or diverge from contemporary expectations of a messianic figure in other ancient texts or religious traditions? 

1. Impact of Apocalyptic Literature:

- Analyze the enduring influence of apocalyptic literature, such as the War Scroll, on subsequent religious, literary, or cultural traditions. How have these texts shaped later beliefs or inspired artistic and literary works? 

1. Ethical and Moral Frameworks:

- Discuss the ethical or moral implications of the cosmic conflict depicted in the War Scroll. How do the themes of righteousness and wickedness contribute to the text's underlying moral framework? 

1. Role of Prophecy and Revelation:

- Explore the role of prophecy and revelation within the War Scroll. How do the prophetic elements contribute to the text's portrayal of future events and cosmic justice? 

1. Experiential and Ritualistic Elements:

- Investigate potential ritualistic or experiential dimensions associated with the teachings or beliefs conveyed in the War Scroll. How might the community have engaged with these teachings in their religious practices or communal activities? 

1. Literary Genre and Interpretation:

- Discuss the classification of the War Scroll within the broader genre of apocalyptic literature. How does its classification influence our understanding and interpretation of its themes and symbolic elements? 

1. Relevance in Modern Scholarship:

- Reflect on the ongoing scholarly debates or discoveries related to the War Scroll. How have modern interpretations evolved, and what implications do these new perspectives have on our understanding of the text? 

1. Intersection of Faith and Scholarship:

- Consider the interplay between faith-based interpretations and scholarly analyses of the War Scroll. How might religious convictions or theological frameworks influence academic research and vice versa? 

1. Future Research and Interpretative Avenues:

- Propose potential avenues for future research or areas of exploration concerning the War Scroll. What unanswered questions or unexplored aspects merit further investigation? 

The composition of the War Scroll, along with other Dead Sea Scrolls, was likely influenced by several historical events and societal conditions prevalent during the time of its writing, which is estimated to be between the 2nd century BCE and the 1st century CE:

1. Hellenistic Rule and Cultural Influence:

• The region where the Dead Sea Scrolls were found was under Hellenistic influence due to the conquests of Alexander the Great and the subsequent control by the Seleucid Empire. This era saw a clash between Hellenistic culture and Jewish traditions, leading to cultural tensions and a desire to preserve religious and cultural heritage.

1. Political Turmoil and Resistance Movements:

• The Jewish people experienced political unrest, particularly during the Maccabean Revolt against Seleucid rule. This period was characterized by resistance movements, attempts to preserve Jewish identity, and fervent anticipation of a messianic figure to deliver them from foreign oppression.

1. Religious Sects and Spiritual Expectations:

• Various religious sects existed within Judaism, each with its own interpretations and expectations of messianic redemption, purity laws, and theological doctrines. The community associated with the Dead Sea Scrolls, often believed to be the Essenes, likely had distinctive theological beliefs and a strong apocalyptic worldview.

1. Anticipation of Cosmic Redemption:

• There was a widespread belief in the imminent arrival of a messianic figure or a divine intervention that would bring about cosmic redemption, ushering in an era of righteousness and divine rule. This anticipation of apocalyptic events and a cosmic battle between forces of light and darkness is reflected in the War Scroll's themes.

Regarding the historical context of the Dead Sea Scrolls' discovery, its significance lies in multiple facets:

1. Preservation of Ancient Texts:

• The discovery of the Dead Sea Scrolls, including the War Scroll, provided an invaluable collection of ancient manuscripts that significantly expanded our understanding of ancient Jewish texts, religious beliefs, and the diversity of Jewish thought during the Second Temple period.

1. Insights into Jewish Sectarianism:

• The scrolls shed light on the diversity of beliefs and practices among Jewish sects during that time. Understanding the beliefs and expectations of the community associated with the Dead Sea Scrolls helps contextualize the theological and apocalyptic themes present in the War Scroll.

1. Confirmation of Scriptural Accuracy:

• The Dead Sea Scrolls' discovery contributed to confirming the accuracy and preservation of certain biblical texts, highlighting the continuity of textual transmission across centuries and supporting the authenticity of biblical manuscripts.

1. Impact on Biblical Studies and Scholarship:

• The discovery of the Dead Sea Scrolls revolutionized biblical studies, providing scholars with invaluable primary sources for studying ancient Judaism, the development of biblical texts, and the context in which these texts were composed.

The historical context of political upheaval, religious expectations, and the preservation of texts within the Dead Sea Scrolls contributes significantly to understanding the milieu in which the War Scroll was written. It provides a backdrop against which the themes of cosmic conflict, eschatological anticipation, and religious fervor within the War Scroll can be comprehended.