Dispensations

Unknown to scholars, there really is such a thing as Bible Hebrew Meter, and it impacts every aspect of hermeneutics, textual criticism, and Bible interpretation.  Here, Paul uses a 'tradition' of Bible Hebrew Meter started by Moses in Psalm 90, but with Greek words, just as the Magnificat, Daniel 9, Isaiah 53 had done -- all using the same meter style as Moses used in Psalm 90.

Document is extensive, and has links to the other passages.  I've made many videos on this topic as well.  All are linked in the document.

You don't need to credit or quote me.  The text itself is self-proving, so when you see the proof yourself, you own it.  I learned this all by mistake when a) trying to prove out my pastor's contention that God uses believers to BUY TIME for the human race, and b) when trying to find if there were any Hebrew words missing, when viewing Chapter 53 of Moeller's Isaiah Scroll online.

Work is still ongoing, so this is in draft.  It's a hobby of mine, but I'm too old; this 'find' needs to be in the public sector, so other hands can work on it.  Feel free to write me as 'brainouty' in Youtube.

(from the Introduction)
Being the final product of his doctoral studies, Paul Wilkinson’s book, For Zion’s Sake, intends to reveal how John Nelson Darby’s detractors have distorted Christian Zionism while directly challenging academics who believe dispensationalism has little theological or historical value.  The purpose of this review is not to critique dispensationalism directly but to summarize and evaluate Wilkinson’s research and conclusions. In the end, Wilkinson’s ideological agenda and prejudicial research presents a thoroughly one-sided and indefensible case for Christian Zionism. In addition to his shameful demonization tactics against anyone who disagrees, Wilkinson’s research capabilities demonstrate a deliberate bias with little intention of conducting a fair and honest assessment of the subject. His style of writing amounts to nothing more than inflammatory claptrap, engaging in a puerile smear campaign against nondispensationalists that panders to the rhetoric of pseudo-intellectual prophecy pundits and apocalyptic hysteria. His research and conclusions are elementary at best, if not outright disgraceful.

When John the Baptizer and Jesus Christ began proclaiming that the kingdom of heaven was at hand (Matthew 3:2; Matthew 4:17; Mark 1:15), what were they talking about? What was the crowd’s frame of reference for the “kingdom of heaven?” These are often difficult questions to answer. Many scholars believe that the “good news of the kingdom” referred to the literal fulfillment of the promises in the Old Testament. However, some theologians hold that Jesus in fact redefined the nature of the kingdom during His ministry. This paper will argue that the gospel of the kingdom proclaimed by both John and Jesus was the same prophesied, theocratic kingdom that was promised in the Old Testament.

The transmission of many historical and chronological data (reigns, lifetimes, long periods, etc.) as well as many proper names, is necessarily flawed, unless one believing in an (unlikely) scribes infallibility. Thus, ancient texts, that are preserved in more than one copy, have been compared to determine how much variation occurs between manuscripts. This kind of study showed that the most stable texts surveyed are those containing ritual instructions, which have led, for example, to the exact transmission of the Torah in the late Second Temple period. The accuracy of the transmission of the text can be checked owing to the accuracy of its chronology and through the comparison between the sum of the intermediate values and the total value indicated in the text. Textual criticism now favours an anteriority of the Septuagint text Vorlage (H*) on the proto-Masoretic which comes from an overhaul of this Vorlage, including chronological data from the text of Genesis. According to the reconstruction of chronological data, Jewish corrections of the Hebrew text (preserved in the LXX) were performed in two steps: after the onset of the Book of Jubilees (c. -160) durations in Genesis 5:3-31 were reduced by 100 years and were adopted by a part of the Jews, as Eupolemus and by the Samaritans, and afterward, at the Synod of Yabneh (c. 90 CE), durations in Genesis 11:10-26 were also reduced by 100 years and were canonized by the rabbis (Pharisees). There was no dispute since the priests (Sadducees) no longer existed, as well as scrolls of the temple (except some of them which has been retrieved by Josephus thanks to emperor Titus in 70 CE).
The biblical and Sumerian accounts of the Deluge are very similar (which occurred in year 600 of Noah or Ziusudra) and suppose a dating 3170 BCE according to the Septuagint. Biblical chronology from Abraham (2038-1863) can be reconstituted starting from the Masoretic data, which are more reliable than those from the Septuagint for this period 2038-517. By convenience the total period was cut out in four periods link to the Patriarchs (2038-1493), the Judges (1493-1097), the Kings (1097-517) and the Second Temple (517 BCE to 133 CE).

"Luke 1 drama: When Mary hears she's pregnant, she responds on the fly with a TIME METER soliloquy. So we know everyone learned the meter, as kids. Zecharias will respond three months later, pegging her meter, which is an extremely sophisticated chronology hubbing around CHANUKAH BIRTH of Christ. So indirectly, this proves that December 25 is the right date to use, for His Birth.

For she then links CHANUKAH into a full timeline going back to David at Hebron, to show the 1000-year promise will be fulfilled, and ends her timeline at His FUTURE age 56, to balance to the Millennium, just as Daniel, Isaiah, and Moses had done.

Mary's sophisticated style pegs Daniel 9's prayer and God's reply in Dan 9:24-27, so we learn how to interpret it, too. Paul will play on Mary's meter in Ephesians 1:3-14.

Obviously, these facts -- yes, facts, since you can vet the text yourself -- will significantly alter many doctrines Christendom holds near and dear. More info is in the paper, including a link to the 12 videos I did on her meter, showing how she uses the meter with the text, to reference past and future history."

"ABSTRACT: Demonstration of an unknown Bible Hebrew Meter rhetorical style with huge potential impact on hermeneutics. Based on a forgotten-to-Jews doctrine of how God Orchestrates Time. All Bible dates hub around that doctrine, so if we don't know it (and we don't), we misanalyze Bible's dates.

The meter is used as an ANNUAL prophetic calendar, very sophisticated; idea is to know where you are on God's TIME map. Moses used it in Psalm 90; Isaiah 'tags' (continues) the Psalm 90 timeline in Isaiah 53; Daniel 9 'tags' Isaiah' 53; then Mary's Magnificat tags Daniel 9, and Paul 'tags' the Magnificat; so you get an unbroken timeline, each reaching into the past then going into the future, with an endpoint at a then-scheduled Millennium (pre-Church schedule). You can then track the meter historically as well as prophetically.

Kids learned all this on their mother's knee. So it's not hard to decipher, just unknown.

That meter style continues, in the NT. Here in Ephesians 1:3-14, we see Paul use Greek words, but the meter style dates back to Moses, and is in many OT passages. Magnificat and Zecharias' speech in Luke 1 are also metered, use the same style. Paul 'tags' their meter in his own. So too, Revelation 1:1-3 (dateline use of meter). Links to those other documents are in pages 5-6 of the pdf or doc.

Paul's update of this timeline forecasts the future of Church, using the same 'track to kings' style as Isaiah 53 and Daniel 9 used. So ROME's history -- and thus that of Church -- is annually tracked, commencing at Christ's BIRTH. Like Mary, Paul uses his own Anno Domini style, beginning year 1 of Christ's Birth, going forward to year 434, pregnant 62-weeks style to show Church links all history to fulfill Daniel 9:26, at which point Rapture occurs, and Trib commences. But when? Well, no one knows. That's why Paul only meters to 434, as Church is the '56' of history (plays on Psalm 90:16-17, where Moses ended with a '56' cliffhanger).

Paul's tracking the years is very satirical. Text is how GOD accomplishes the completion of Church, but the meter with the text, tracking both Roman Emperors and Church machinations, is satirical, just as in many a Greek or Latin play. The paper shows how; pages 5-6 also list links to the videos I'm still making on this topic.

Paul uses three sophisticated anaphorae to center on Constantine as a NADIR of Church development. Paper explains how and why. And again, it's still in draft, I'm still working on the meter meaning.

So maybe we can correct our own BC/AD dates when we know how Paul and Mary use their Anno Domini. I'm still trying to figure that out. Both seem to be using Roman AUC, but not Varro's version of it.

Greek text pasted here (page 8ff) is BibleWorks' (version 5) BGT, unaltered.

I ran across this meter style by mistake, while trying to see if any Hebrew words in Isaiah 53 were missing (i.e., versus the Isaiah scroll). I am too old, and have a business to run. So I can't but do sporadic research and documentation. Once you see the pattern, maybe you can do more with it. You don't need to credit me. The material is Bible's, not mine. I'm just analyzing it. Since you can vet both Bible text and my analysis, the material BECOMES yours.

Master document on meter style characteristics (also still in draft), is http://www.brainout.net/BibleHebMeterCharacs.doc . You don't need special fonts. Its htm copy is http://www.brainout.net/BibleHebMeterCharacs.htm . You can use it to vet any Bible passage for this TIME METER style.

Feel free to contact me in Youtube, where I'm known as 'brainouty'."

Plato's Ion presents a dialogue between Socrates and the rhapsode Ion in which the latter is compelled to admit that when he recites Homer, he really has no idea what he is talking about because he is divinely inspired. This volume, edited by the renown Dutch linguist, offers a new collation of the manuscripts, an extensive introduction that argues for a date of the composition contemporaneous with the Republic and other dialogues of the late-middle period, as well as the antiquity of the subtitle. The text and apparatus of 18 pages is followed by an extensive commentary of almost 150 pages and several appendixes that focus mainly on linguistic matters as well as problems of usage and punctuation. Rijksbaron's aim is to provide "a text which can be interpreted in conformity with the linguistic rules, the genre conventions, the philosophical, cultural and historical ideas, as well as the material conditions" of contemporary texts. Rijksbaron does not deal extensively with philosophical issues, but readers interested in linguistic usage, the nuances of Greek prose, and the fine points of Greek grammar will find the commentary a treasure trove of information on almost every page.

The problem is that many interpreters insufficiently account for the literary context of the Samaritan Parable of Luke 10:30–35, which leads to misunderstanding the parable. Redaction critical textual relationships (cultural literary context, preceding and succeeding narrative co-text, intra-parabolic canonical intertext [Hosea & 2 Chronicles]) show that the literary context in which the Samaritan parable occurs prepares for the reader’s seeing the theological theme of Messianic Reunification (MR) of all Israel. Thus, fully appreciating the literary context indicates that the Samaritan parable coheres with MR and that Jesus is answering the two combined questions: “Whom must the Judaean accept as a fellow Israelite in order to participate in the messianic restoration of the reunited kingdom of all Israel?”

This talk is helpful to see some of the basic points I make about how the OT prophetic theme of the Messiah, who would come to reunite the divided kingdom of north and south Israel, empowers better understanding this parable of Jesus, who claimed (e.g. Luke 24:44) that all the prophecies were to be fulfilled by Him and His people.

Jesus, as part of his mission to remove divisions within Israel, to include those wrongly marginalized, etc., here uses the most ancient and hateful division of Israel in an a fortiori manner to specifically teach that polemically racist Judaean cultists, who wrongly exclude many Israelites, must accept even their estranged fellow Samaritan Israelites as covenanters if they want to be part of the Messiah's reunited Davidic kingdom.

This paper presents the results of a case study on a phenomenon hitherto neglected by historiography: curial business management companies. The analysis considers the structure and operations, in Early Modern Spain, of professional intermediation whereby requests for graces of all kinds were submitted on behalf of individuals to the papal administra- tion in Rome. These activities were conducted by agents known as curi- ales in a huge international market that moved large amounts of capital. Sixteenth- and seventeenth-century Seville was one of the most active hubs in this market, and Fonseca y Rojas one of the major companies in Castile.

Nigeria looks forward to the emergence of another political dispensation. National elections are soon to take place with resultant political changes in ministerial leadership positions across the nation at federal, state, and local government levels' including the ministry of health; however, in this article, the concern was with the general health care in Nigeria and with a focus on the prevailing situation of Cancer health care in Nigeria. Statistics showed that there is a rising global cancer epidemic in Nigeria. The level of Cancer incidence and mortality counts in Nigeria as of 2012 and still counting' was severely high amongst women-64709 (63%) and 40647(57%) compared to men 37370(36.6%) and 30924(43%), respectively. The emergence of a new political dispensation in 2023 ushers in a possibility and awakening of new hope in general health care. Therefore, this article highlighted the observed challenges and proffered solutions for the purpose of informed decisions. Based on staff and patient perspective interviews and discussion, the following major aspects, including a critical review of health governing boards, administration, technology, specialty expansion via partnership, quality assurance, health funding, were identified, addressed and solutions proffered.

To download, please go to https://ssrn.com/abstract=3173887

Jury nullification is the ability of juries to acquit criminal defendants even against the apparent weight of the law and the facts. This commentary asks whether jury nullification is a “bug” or a “feature” of the American criminal trial, a question separate, for example, from whether it is good or bad. The commentary concludes, tentatively, that jury nullification, on one understanding, might be a “feature.” It might reflect the jury’s authority, in exceptional cases, to particularize the applicable law by way of its existential engagement with a live defendant and the unique circumstances of a case. The possibility of jury nullification might therefore represent the legal system’s implicit recognition that law can have a granular as well as a global quality. A determination of granular law does not subject the rule of law to an abstract principle such as “justice” or the “democratic will.” It rather zooms in to expose the otherwise-unseen gaps or possibilities beyond the formality of the rule.

This power to uncover the granularity in the facts of a criminal trial is understandably and even necessarily controversial. The article looks for analogues in religious normative systems, examining the authority of Jewish legal decisors and the dispute over the meaning and legitimacy of Pope Francis’s Apostolic Exhortation Amoris Laetitia. Such analogues are only suggestive, however. At the end of the day, the embrace of an understanding of jury nullification along the lines outlined here would require both a deeper vision of the jury and a more adequate and more complex theory of law.

When George Abbot, Archbishop of Canterbury, accidentally shot and killed a gamekeeper in 1621, questions were immediately asked about whether the accident had rendered him excommunicate and whether he could, consequently, remain in his post. Within the complex ecclesiastical politics of the day, James I remained sympathetic to Abbot and a solution was sought to free him from any adverse consequences. In the end a royal pardon and a novel form of dispensation, utilising a rare process set up by the Ecclesiastical Licences Act 1533, were brought into play and the archbishop continued in office.

Cfr. infra, § 9.1 Lo stato della questione. 8 Costituisce una parziale eccezione a questa affermazione l'opera di Spinoza, che ha senza dubbio esercitato una certa influenza sulla riflessione coleridgiana, anche se Coleridge non manca di sottolineare come sebbene la sua testa sia con Spinoza il suo cuore rimanga con Paolo e Giovanni. Cfr. infra, p. 135. 9 Ciò non toglie che Coleridge nutra quantomeno il sospetto che la professione di ortodossia più volte ribadita da Vico all'interno delle sue opere corrisponda ad una scelta di comodo. Cfr. infra, nota 533.