Eyewitness - Tumblr Posts
I need new gay ships
Please no anime
all because of a sixth grader I just realized I have a type in fictional characters.
it's the emo, mildly depressed, sleep deprived, stupid skrungly ones
im not sure how to process this.
Ela remoi, desconcentra, machuca. Ela pode até demorar, mas uma hora ela chega. E chega com força total. Seu poder é tão grande que as pessoas que vivem isso e não conseguem se libertar, geralmente se afundam em depressão e amargura. Mas, existe outro sentimento igualmente poderoso que tem o poder de te impedir de tentar amenizar sua culpa. De tomar uma atitude e tentar virar o jogo, mais conhecido como medo. ● ● ● ● ● #precisavaescrever #citacoes #frases #textotumblr #textos #trechos #aprenda #passado #bella #presente #gratidão #eyewitness #series #sentimentos #fraseando #frasesdavida #status #pensamento #pensamentos #viveravida #sentimentosemfrases #mensagem #inspire #expire #aceitacao #semanaabencoada #tudovaidarcerto #hope #porummundomelhor ● ● ● ● ● http://apaixonadosporseries.com.br/series/eyewitness-1x03-bella-bella-bella/ (em Reflexão do Dia)
“E a minha oração tem sido: não deixe eu desistir de mim. Amém!” — Luiz Alves. . . . . . . #boanoite #frases #mensagens #poesia #poema #podemossermelhores #cultiveamor #mude #motivação #reflexão #vida #versos #motivacional #pensamentos #otimismo #autoconhecimento #transformacao #amorproprio #leidoretorno #trechosdefilmes #eyewitness (em Feira Nova)
still maintain that the fact that i was gay was ruefully obvious with this set up
Basil reviews I Wish You All The Best by Mason Deaver
Keep reading
Philkas Week
Day 4: An Episode Episode 10
This scene is killing me
#Lukas manhandling Philip (ʘ‿ʘ)
Chapters: 1/1 Fandom: Eyewitness (US TV) Rating: Teen And Up Audiences Warnings: Creator Chose Not To Use Archive Warnings Relationships: Philip Shea/Lukas Waldenbeck Characters: Philip Shea, Lukas Waldenbeck, Bo Waldenbeck, Gabe Caldwell, Helen Torrance Additional Tags: Bad Pick-Up Lines Series: Part 2 of Crack Summary:
Lukas gets his tonsils removed.
J: “Tyler is family to me.“ T: “We still see each other weekly and are neighbors in L.A. We just can’t quit each other.”
philip shea teasing his gangly doofus of a boyfriend
philip shea teasing his gangly doofus of a boyfriend
What is “Eyewitness Testimony” in the New Testament and Who Are the “Eyewitnesses”?
By Author Eli Kittim
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It’s important to note that the gospels are later embellishments, not firsthand accounts, and their historicity and authorship are disputed. Thus, the purported author of John’s Gospel, who by the way is writing in refined Greek, couldn’t have been the alleged Aramaic disciple of Jesus not only because he wouldn’t be able to write in sophisticated Greek but also because he wouldn’t have been alive around 100 CE.
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So, what exactly does *Eyewitness testimony* mean in the New Testament (NT)?
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In the NT, the term “eyewitness” doesn’t necessarily mean witnessing physical-bodily phenomena. For example, Paul claims to be an •eyewitness• of Christ (1 Cor. 15:8), yet by his own self-confession his entire knowledge of Christ is based solely on revelations (Gal. 1.11-12; Acts 9.3-5). Scholars are in agreement that Paul never saw Jesus in the flesh.
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By comparison, it is explicitly stated in Luke’s gospel that the group of women at the tomb saw a “vision” (24.23–24), similar to that of the “witnesses” who were said to be “chosen beforehand” (προκεχειροτονημένοις) in Acts 10.40–41 (NASB). “Beforehand” means “in advance.” It implies a •foreknowledge• that is spiritually discerned prior to the experience of an event. In short: it represents a prophecy! But there is more.
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For example, in 2 Peter 1.16-19 the apostles are said to be “eyewitnesses” not of physical phenomena but rather of “the prophetic message.” Astoundingly, they’re eyewitnesses of visual and auditory messages (voices & visions) that were heard, literally, as voices, but were nevertheless part of a so-called “prophecy” or prediction:
“For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been •eyewitnesses• of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, ‘This is my Son, my Beloved, with whom I am well pleased.’ We ourselves •heard this voice• come from heaven, while we were with him on the holy mountain. So we have the •prophetic message• more fully confirmed” (emphasis added).
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Similarly, First Peter 1.10-11 suggests an •eschatological• soteriology (cf. Heb. 1.1-2; 9.26b; 1 Pet. 1.20), that is to say, “the sufferings of the Messiah and the glories that would follow” were actually “PREDICTED” in advance:
“Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he •predicted• the sufferings of the Messiah and the glories that would follow” (NIV emphasis added).
(If you want to further explore the exegetical details of the aforementioned quote, click on the following link):
https://eli-kittim.tumblr.com/post/184378109027/by-eli-kittim-concerning-this-salvation-the
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So, when John’s Gospel introduces itself as the composition of a so-called •eyewitness• to the events of Jesus’ lifetime (“who saw” something; Jn 19.35), it may be talking about •history-written-in-advance•, similar to the Book of Revelation (cf. 4.1-2), which is explicitly referred to as a Book of *prophecy* (1.3; 22.7, 10, 18-19), a book that is also believed by Christian tradition to have been penned by the same apostle, “who saw” the end of days!
Hence both 2 Peter and the Book of Revelation are two very clear examples where “Eyewitness testimony” is explicitly related to *prophecy,* that is to say, *history written in advance*! Put differently, the gospel narratives are seemingly set in a transhistorical context. Transhistoricity, in other words, is the flip side of the notion that NT meanings are restricted to their historical context.
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Therefore, the so-called “eyewitnesses testimonies” are actually referring to •visions• pertaining to *prophetic* events. That’s why the account or “testimony” to Jesus is NOT historical but *prophetic*:
“For the testimony [to] Jesus is the spirit of prophecy”
—(Rev. 19.10d “The New Oxford Annotated Bible with Apocrypha: NRSV” [4th rev. edn; New York: Oxford University, 2010], p. 2176, n.e.).
If Jesus is a historical figure, who supposedly existed prior to the composition of the Book of Revelation, shouldn’t his “testimony” be the Spirit of history? And yet, by contrast, his “testimony” is explicitly referred to as “the spirit of prophecy.” Something to think about.
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The argument that Jesus has not yet come is based on both the internal and external evidence
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The *external evidence* demonstrates that there are no firsthand accounts (the gospel writers are not eyewitnesses). There are also no independent secular accounts of Jesus until the close of the first century CE. Josephus’ “Testimonium Flavianum,” toward the turn of the century, is considered as unacceptable evidence by most scholars due to extensive interpolations. Even Tacitus’ later account represents an obvious interpolation. So, despite Jesus’ so-called extraordinary feats, no one is writing anything about him outside of the NT for approximately 65y. Not a single word is written about Jesus, there’s not even a passive reference to him, even though we have a lot of documents from that period dealing with just about every aspect of life, political and otherwise.
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The *internal evidence* is equally strong. Besides the *end-time* •messianic death-and-resurrection• themes that are clearly addressed in the Old Testament (e.g., Isa. 2.2, 19; Dan. 12.1-2; Zeph. 1.7, 14-18; and Zech. 12.10), there are many such motifs also found in the NT!
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The evidence from the NT is sometimes rather explicit and quite compelling. For example, Hebrews 1.2 clearly states that God speaks to humanity through his Son in the “last days” (ἐπ ἐσχάτου τῶν ἡμερῶν). Notice that the *last days* represent an eschatological time-period that is obviously distinguished from “Long ago,” in other words, it is differentiated from the time of Antiquity in verse 1. But, even more explicit is the verse from Heb. 9.26b:
“once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (KJV).
https://biblehub.com/hebrews/9-26.htm
Proper Biblical Exegesis demands that we understand NT Greek. The Greek phrase reads as follows:
ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται (Heb. 9.26b SBLGNT).
The term ἅπαξ (hapax) means “once for all.” The Greek phrase ἐπὶ συντελείᾳ τῶν αἰώνων (i.e., “at the end of the age”) is a reference to “the end of the world” (KJV) or “the consummation of the ages” (NASB cf. Dan. 12.4 LXX). Whenever this Greek phrase appears in the NT it is invariably referring to “the end of the world” (cf. Mt. 13.39-40, 49; 24.3; 28.20, etc.).
There are also parallel verses and verbal agreements in which the overall linguistic meaning of this phrase is confirmed by the Patristic Fathers of that period: τόν . . . υιόν . . . ερχόμενον ἐπὶ συντελείᾳ του αἰωνος κρίναι ζώντας καί νεκρούς (G.W.H. Lampe [ed.], “A Patristic Greek Lexicon” [Oxford: Oxford University, 1961], p. 1340).
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Therefore, the eschatological phrase συντελείας του αιωνος (which is usually translated as “the end of the age”) can ONLY refer to the END OF THE WORLD! And Hebrews 9.26b tells us unequivocally and categorically that this is ALSO the TIME when Christ DIES for the SINS (εἰς ἀθέτησιν ἁμαρτίας) of the world. The meaning is quite obvious. But that’s not all. There are many, many other NT passages that CONFIRM this view.
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First Peter 1.20 is a case in point:
“He was marked out before the world was made, and was revealed at the final point of time” (NJB).
It is quite explicit. Once again, “the final point of time” (επ´ έσχάτου των χρόνων) refers to the culmination or consummation of the ages. And this is the time period when Christ will be initially “revealed,” according to 1 Peter 1.20 (cf. Lk 17.30; 1 Cor. 1.7; 1 Jn 2.28). Then there are other passages that I can’t get into right now due to time restrictions, such as Rev. 12.5, where Christ is born in the end-times as a contemporary of the final world-empire which is depicted as a red dragon with 7 heads and 10 horns. Rev. 6.2 equally shows that the first horseman that will appear in the end times is Christ! To understand why the white horse of Rev. 6.2 represents Christ, please look at the following link from my blog:
https://eli-kittim.tumblr.com/post/168159235542/who-is-the-first-horseman-of-the-apocalypse
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I could cite many more examples, but I think you get the idea . . .
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Incidentally, the notion that Jesus will appear “once and for all” (hapax; Heb. 9.26b) in the end-times does not change anything whatsoever soteriologically speaking. In other words, it’s not a salvation issue because, according to the NT, we are saved IN FAITH as we “eagerly await a Savior” (Phil. 3.20 NIV) “for a salvation that is ready to be revealed at the end of time (1 Pet. 1.5 GW).
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Conclusion
This unique Biblical exegesis doesn’t change our Soteriology. But it does change our Theology. So, for example, those who think that Jesus already died will be shocked to see him coming not from the sky but from the earth. And “his own” (i.e. the Christians; cf. Jn 1.11) will eventually reject him as the so-called “Antichrist.” Christian Bible-Prophecy experts have already paved the way for rejecting the Christ through faulty and preconceived interpretations of Revelation 6.2. Even though this is clearly Christ, as I’ve demonstrated in the aforesaid essay, nevertheless the mainstream view holds that the first horseman who rides a white horse is the Antichrist . . .
So, unless you understand what’s going on, you will be very confused during the unfolding of these events in the End time!
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Is Paul a Witness to the Historical Jesus?
By Goodreads Author Eli Kittim
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Paul: The Visionary Witness
Paul is the earliest New Testament writer. And there is compelling textual evidence for concluding that Paul’s witness to Christ is exclusively based on visionary experiences (see Acts 9.3-5; Rom. 16.25-26; 2 Cor. 12.2-4). Critical scholarship would unequivocally concur that Paul never saw Jesus in the flesh. Yet on the very basis of his own personal revelations, which exclude human sources, Paul’s knowledge of Christ surpassed that of his contemporaries. In Gal. 1.11-12, Paul makes it abundantly clear that he’s not a reliable witness to the historical existence of Jesus. He writes:
For I want you to know, brothers and sisters,
that the gospel that was proclaimed by me
is not of human origin; for I did not receive it
from a human source, nor was I taught it,
but I received it through a revelation of
Jesus Christ.
Along similar lines, the German New Testament scholar and historian, Gerd Lüdemann, from the University of Göttingen, ascribes the belief in Jesus’ resurrection primarily to Paul’s visions. In his book (“The Resurrection of Jesus: History, Experience, Theology,” Translated by John Bowden [London: SCM, 1994], 97, 100), he writes:
At the heart of the Christian religion lies a
vision described in Greek by Paul as
ophehe——‘he was seen.’ And Paul himself,
who claims to have witnessed an
appearance asserted repeatedly ‘I have
seen the Lord.’ So Paul is the main source
of the thesis that a vision is the origin of the
belief in resurrection.
——-
Bart Ehrman Says that Paul Tells Us Nothing About the Historical Jesus
Bart Ehrman, who is the James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina at Chapel Hill, once wrote on his blog:
Paul says almost *NOTHING* about the
events of Jesus’ lifetime. That seems weird
to people, but just read all of his letters.
Paul never mentions Jesus healing anyone,
casting out a demon, doing any other
miracle, arguing with Pharisees or other
leaders, teaching the multitudes, even
speaking a parable, being baptized, being
transfigured, going to Jerusalem, being
arrested, put on trial, found guilty of
blasphemy, appearing before Pontius Pilate
on charges of calling himself the King of the
Jews, being flogged, etc. etc. etc. It’s a
very, very long list of what he doesn’t tell us
about.
Even Kurt Aland——the German Bible scholar who founded the Institute for New Testament Textual Research, and one of the principal editors of the Nestle-Aland-Novum Testamentum Graece——went so far as to question the historicity of Jesus. In his book (“A History of Christianity,” vol. 1 [Philadelphia: Fortress Press, 1985], p. 106), he writes:
the real question arises . . . was there really
a Jesus? Can Jesus really have lived if the
writings of his closest companions are filled
with so little of his reality . . . so little in them
of the reality of the historical Jesus . . . .
When we observe this——assuming that the
writings about which we are speaking really
come from their alleged authors——it
almost then appears as if Jesus were a
mere phantom.
No wonder, then, that in his magnum opus (the Epistle to the Romans) Paul sets about describing the gospel of Christ NOT as a biography or an objective historical account but rather as a *revelation* that has been “promised beforehand” through the agency of the Holy Spirit (1.1-3 NRSV):
Paul, a servant of Jesus Christ, called to be
an apostle, set apart for the gospel of God,
which he promised beforehand through his
prophets in the holy scriptures, the gospel
concerning his Son.
——-
Conclusion
Gerd Lüdemann, professor of History and Literature of Early Christianity, concluded an essay——(“Paul as a Witness to the Historical Jesus” in R. Joseph Hoffman, “Sources of the Jesus tradition: separating history from myth” [Amherst, N.Y.: Prometheus Books, 2010], p. 212)——with the following sentence:
In short, Paul cannot be considered a
reliable witness to either the teachings,
the life, or the historical existence of
Jesus.
Christianity preserved the apocalyptic literary tradition of Judaism and reevaluated it in light of its own messianic revelations. The New Testament refined this type of literature as it became the vehicle of its own prophetic and apocalyptic expressions. Apocalypticism, then, not historiography, is the *literary style* of the New Testament, which is based on a *foreknowledge* of future events that is written in advance! It is therefore thought advisable to consider the collection of New Testament writings as strikingly futurist books (see Lk 17.30; Heb. 1.2; 9.26b; 1 Pet. 1.10-11, 20; 2 Pet. 1.19; 1 Jn 2.28; Rev. 19.10d; 22.7, 10, 18, 19)!
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Tv Edition of my Ships
Philkas
Hotch x Reid
Saphael
Malec
Marvey
Nagron
Hannigram
Gallavich
Coliver
Destiel
