10/20/2022
FOREGEN like Lebanon, choice as its cedars.
Lebanon meaning place of whiteness, very white, white one or mountain of snow.
The Kobayashi Maru is a training exercise in the Star Trek franchise designed to test the character of Starfleet Academy cadets in a no-win scenario. The Kobayashi Maru test was first depicted in the 1982 film Star Trek II: The Wrath of Khan, and it has since been referred to and depicted in numerous other Star Trek media.
The notional goal of the exercise is to rescue the civilian spaceship Kobayashi Maru, which is damaged and stranded in dangerous territory. The cadet being evaluated must decide whether to attempt to rescue the Kobayashi Maru—endangering their ship and crew—or leave the Kobayashi Maru to certain destruction. If the cadet chooses to attempt a rescue, an insurmountable enemy force attacks their vessel. By reprogramming the test itself, James T. Kirk became the only cadet to defeat the Kobayashi Maru.
The phrase "Kobayashi Maru" has entered the popular lexicon as a reference to a no-win scenario. The term is also sometimes used to invoke Kirk's decision to "change the conditions of the test."
I’m 2008 when MZHOP began in earnest…fresh out of GCTS…just your personality alone will wield a mega-church in short order, people receiving healing & miracles, gospel and kingdom centeredness, meditative & contemplative, prophetic worship & intercession, five folder & third waver…heck even 4D Yongi Cho, word of faith and prosperity, counseling & inner healing, salvation & deliverance, church growth & coaching, business consulting and apostolic government, family restoration & Christian education, end times ministry, a stellar leadership team, 24/7 ministry vision, budgetary goals including giving to other ministries etc…
Then the exploration of the:
Humanities
Social Sciences
Natural Sciences
Formal Sciences
Applied Sciences
And then housing…the longing for a place to rest maybe a house a place to call home a tabernacle
A tabernacle…
ALL SEEN
Oh and the paradox…oh the trying to prove yourself oh the pain
9 restarts 22 more iterations
Read good to great non profit edition…
And I start hearing things like
I thought we build…or does He?
You’ve lost your first love
And then…IT WENT UNSEEN
Galactic Progeny
I remember the Blue glowing helix
The word Tikkun Olam
Melchizedek Priesthood
Metapolis amended that one to Tevapolis
Glorification what?
Rise of Clastronaut
The age of the Post-master builder (five fold)
SO what
Tevatron
Henry Scougal Life of God in the soul of man
Standard model physics
Codex
STEALTH INVESTITURE
AND NOW I REALIZE AND IM GRRATEFUL HE CHANGED THE CONDITION OF THE TEST BECAUSE THE OTHER SET OF CONDITIONS ARE A NO WIN
A NEW EXAMINATION - A NEW MAN - AN PHOTOMORPHOGENESIS
“But rise and stand on your feet (X2M106 Probate), for I have appeared (X2M105 Probiano) to you for this reason…
1. Covenant of Redemption..but into heaven itself, and he appears (X2M93 Phaino) now in God’s presence for us. Heb 9:24c
2. Covenant of Works as one seated
But as it is, he has appeared (X2M97 Phaneroo) once for all at the end of the ages to put away sin by the sacrifice of himself.
And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many,
3. Covenant of the Grace (Unconditional Election) seeing the one standing
will appear (ὀφθήσετα) a second time, not to deal with sin (X2M103 Phragmos) but to save those (X2M104 Palladium) who are eagerly waiting (X2M105 Probiano) for him. Heb 9:26–28.
…to designate you in advance (X2M107 Procheirizō) as a servant and witness to the
1. things you have seen
2. things in which I will appear to you.”
Acts 26:16 NET
From a conditional amateur or professional to unconditional election based in only ONE….
PHOTOMORPHOGENESIS FROM THREE DAYS OF THE CONDOR
I've longed for a neo-substrate (hypostasis X2M-88 pattern 17 years) to imprint myself onto (X2M91-110)
refix: neo-
1. new.
2. a new or revived form of.
noun: substrate; plural noun: substrates
1. an underlying substance or layer.
the surface or material on or from which an organism lives, grows, or obtains its nourishment.
"brachiopods attached to the substrate by a stalk"
the substance on which an enzyme acts.
a material which provides the surface on which something is deposited or inscribed, for example the silicon wafer used to manufacture integrated circuits.
Extract out the remnants of the mechanical substrate and restore full hypostasis [a divine human מַלְכִּי־צֶדֶק intraface for translucent open ended architecture.]
He is the sole expression of the glory of God [the Light-being, the out-raying or radiance of the divine], and He is the
perfect imprint
χᾰρακτήρ, ῆρος, ὁ, (χαράσσω) a mark engraved or impressed, the impress or stamp on coins and seals, Eur.; εὐδοξίας χαρακτῆρα τοῖς ἔργοις ἐπέβαλεν set a stamp of good repute upon them, Isocr.
2. metaph. the mark impressed (as it were) on a person or thing, a distinctive mark, characteristic, character, χ. γλώσσης of a particular language or dialect, Hdt.; of persons, ὁ χ. τοῦ προσώπου Id.; ἀνδρῶν οὐδεὶς χ. ἐμπέφυκε σώματι no outward mark has been set by nature on the person of men, Eur.; φανερὸς χ. ἀρετᾶς Id.
H.G. Liddell, A Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 882.
very image of [God’s] nature
hypostasis, S 5287; TDNT 8.572–589; EDNT 3.406–407; NIDNTT 1.710–714; MM 659–660; L&N 31.84, 58.1; BAGD 847
The usual Latin equivalent of hypo-stasis is sub-stantia, which in philosophical terms means the essence of an entity, that which is hidden beneath the appearances. This meaning, however, is not attested in the nt, apart from Heb 1:3, where the Son is the imprint or effigy of the substance of the Father.
In an ethical sense, hypostasis refers to what is deep in the heart—firmness, calm, confidence, courage; hence the meaning “hope” or psychological and moral support in Ruth 1:12; Ezek 19:5; Ps 39:7 (Hebrew tôḥeleṯ) and “assurance”—probably the meaning in 2 Cor 9:4; 11:17, and certainly in Heb 3:14—“if we hold our initial confidence (literally, the beginning of assurance) till the end.” It is more difficult to translate Heb 11:1, estin de pistis elpizomenōn hypostasis, where the Vulgate simply transcribes the word in question (“Fides est substantia sperandarum rerum”) and most moderns translate it “assurance or solid confidence.” But in the papyri our noun is usually used for property, for a right of possession: “without risk for myself and my property” (P.Oxy. 138, 26; 1981, 27; 2478, 28; P.Berl.Zill. 6, 4; SB 8986, 22; 9463, 6; 9566, 10); “the scribe attributed more land to me than I actually own” (P.Oxy. 488, 17; cf. P.Wisc. 61, 15); in an account from the fourth century, “produce from a property of twenty-four arourai.” Hypostasis is also used for the contents of a house. The commentaries of the church fathers and the medievals followed this line of interpretation: faith contains the substance of eternal life, which is the prima inchoatio (first beginning) of the object of hope. It already possesses that hope, perhaps only faintly, but nevertheless in its true essence.
This nuance of anticipation can be narrowed down further. Hypostasis means point of departure, beginning (Diodorus Siculus 1.66), provision for the future (P.Panop.Beatty 1, 269; P.Tebt. 336; 7; P.Stras. 309, verso 2; P.Fay. 343; SB 7360, 12), offer (P.Panop.Beatty 2, 144, 158), commitment or guarantee. According to the edict of Mettius Rufus, all owners of building and land have to have deeds on record establishing their property rights.12 Thus a hypostasis is a collection of documents establishing ownership, deposited in the archives and proving the owner’s rights; hence it is a guarantee for the future. Moulton-Milligan are right to translate Heb 11:1 “Faith is the title-deed of things hoped for.” This was also the interpretation of the Pesh*tta: pyso, “guarantee, proof.” Faith is a title of ownership on property that is in the future.
Ceslas Spicq and James D. Ernest, Theological Lexicon of the New Testament (Peabody, MA: Hendrickson Publishers, 1994), 421–424.upholding and maintaining and guiding and propelling the universe by His mighty word of power. When He had by offering Himself accomplished our cleansing of sins and riddance of guilt, He sat down at the right hand of the divine Majesty on high. Hebrews 1:3
“O that[bd] my words were written down!
O that they were written on a scroll![be]
While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed סֶפֶר (sefer, “book”), usually understood here to mean “scroll.” But the verb that follows it in the verse is יֻחָקוּ (yukhaqu), from חָקַק(khaqaq, “to engrave; to carve”). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, “copper; brass,” is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the Copper Scroll from Qumran (3Q15), which would allow the translation “scroll” in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean “inscription” (“סֵפֶר, An Inscription, in the Book of Job,” JBL 63 [1944]: 303-7), making the proposed substitution unnecessary.
24 O that with an iron chisel and with lead[bf]
they were engraved in a rock forever!
There is some question concerning the use of the lead. It surely cannot be a second description of the tool, for a lead tool would be of no use in chiseling words into a rock. It was Rashi’s idea, followed by Dillmann and Duhm, that lead was run into the cut-out letters. The suggestion that they wrote on lead tablets does not seem to fit the verse (cf. NIV). See further A. Baker, “The Strange Case of Job’s Chisel,” CBQ 31 (1969): 370-79.
As for me, I know that my Redeemer[bg] lives,
Or “my Vindicator.” The word is the active participle from גָּאַל (gaʾal, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.
and that as the last[bh]
tn The word אַחֲרוּן (ʾakharon, “last”) has triggered a number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).
he will stand upon the earth.[bi]
The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.
26 And after my skin has been destroyed,[bj]
This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27, ” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear—he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.
yet in my flesh[bk]
The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point
I will see God,[bl]
H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions, but in the next verse the plain word for seeing—with his eye—is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die—he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).
27 whom I will see for myself,[bm]
The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.
and whom my own eyes will behold,
and not another.[bn]
Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.
My heart[bo] grows faint within me.[bp]
Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.
28 If you say, ‘How we will pursue him,
since the root of the trouble is found in him!’[bq]
The MT reads “in me.” If that is retained, then the question would be in the first colon, and the reasoning of the second colon would be Job’s. But over 100 msshave “in him,” and so this reading is accepted by most editors. The verse is a little difficult, but it seems to form a warning by Job that God’s appearance which will vindicate Job will bring judgment on those who persecute him and charge him falsely.
29 Fear the sword yourselves,
for wrath[br] brings the punishment[bs] by the sword,
The word is “iniquities,” but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).
so that you may know
that there is judgment.”[bt]
The last word is problematic because of the textual variants in the Hebrew. In place of שַׁדִּין(shaddin, “judgment”) some have proposed שַׁדַּי (shadday, “Almighty”) and read it “that you may know the Almighty” (Ewald, Wright). Some have read it יֵשׁ דַּיָּן (yesh dayyan, “there is a judge,” Gray, Fohrer). Others defend the traditional view, arguing that the שׁ (shin) is the abbreviated relative particle on the word דִּין (din, “judgment”).
Hebrews 8:10; 10:16
FOREGEN like Lebanon, choice as its cedars. Lebanon meaning place of whiteness, very white, white one or mountain of snow. The Kobayashi Maru is a training exercise in the Star Trek franchise desig
