Lamb Of God - Tumblr Posts
Lamb of God’s manager, Larry Mazer, has responded to today’s news that Randy Blythe has been indicted on charges of manslaughter in the Czech Republic. Mazer’s statement appears below without commentary from us:
“After a three month investigation, the prosecutor in the Czech Republic has decided to move forward with an indictment of Randy Blythe on the charge of manslaughter with intent to cause bodily harm. Obviously, we intend to fight vigorously against these charges as we feel that in no way did Randy intend to cause bodily harm on the young fan who subsequently died from injuries sustained at the show. As he has stated previously, Randy intends to go to Prague to defend himself at trial.
“While it is a tragedy that a Lamb of God fan died following a performance by the group, in no way do I feel that Randy did anything improper that led to the young man’s injuries and subsequent death. The price of a ticket to a show does not entitle audience members access to a band’s stage. In the years since the murder on stage of Dimebag Darrell Abbott, performers of all genres have had to become more guarded while performing in response to the dangers presented by fans trying to become part of the performance. We believe that Randy responded professionally to the numerous amount of fans rushing the stage that day, a number of them captured on videos that have been posted on the internet. We have testimony from the venue operator that acknowledges lax security and an improper barricade being used that evening. Numerous testimonies from fans also were contradictory as to the actions of the multiple fans that tried to access the stage.
“At this point, all that the band, myself, and our lawyers can do is to present a defense and try to convince the panel of judges who will hear the case that Randy is innocent of all charges and that his name and reputation need to be cleared and that he be permitted to carry on with his life and career always mindful that a fan passed away after a Lamb of God performance.”
Without the shedding of blood, there can be no forgiveness of sin 🌿
"Agnus Dei", Francisco de Zubarán. Latin for "Lamb of God", heralded by the Praso museum in Spain. Included in the cover for paperback and hardcovers of "Lapvona", a novel by Ottessa Moshfegh.
Anyway, here's the result of a discussion my friends and I had about what animal Jesus would pick as his fursona. He's the Lamb of God.
Are the Four Living Creatures of Revelation Alien, Human, or Angelic?
By Author Eli Kittim
——-
Ezekiel’s Account
In the Old Testament (OT), Ezekiel’s book describes the prophet’s “visions of God” (1.1), especially those of four living creatures. Ezekiel recounts it as follows (1.4-5 NRSV):
As I looked, a stormy wind came out of the
north: a great cloud with brightness around
it and fire flashing forth continually, and in
the middle of the fire, something like
gleaming amber. In the middle of it was
something like four living creatures. This
was their appearance: they were of human
form.
What Ezekiel saw were not actual creatures or beasts but rather figures that resembled them. He describes seeing the “likeness” or “similitude” (דְּמ֖וּת də·mūṯ) that resembled four (Heb. חַיּוֹת ḥayyōṯ) living creatures or beasts. Then, the prophet begins to describe their appearance (מַרְאֵֽיהֶ֔ן mar·’ê·hen). Ezekiel 1.5 says that they had the likeness of ’ā·ḏām (i.e. of a man or a human being). Ezekiel 1.6-7 further describes them as follows:
Each had four faces, and each of them had
four wings. Their legs were straight, and the
soles of their feet were like the sole of a
calf's foot; and they sparkled like burnished
bronze.
Ezekiel’s narrative doesn't appear to describe human beings but rather some kind of extraterrestrial (or transhuman) creatures or beasts (1.5). Furthermore, no human being has straight legs or “the sole of a calf’s foot” (v. 7). However, with regard to these physical descriptions, including their feet that “sparkled like burnished bronze,” I have tried to show elsewhere that this imagery may be associated with Jesus Christ (cf. Rev. 1.13-15). See my article, “Christ The Terminator: Half Man Half Machine”: https://eli-kittim.tumblr.com/post/653464965934661632/christ-the-terminator-half-man-half-machine
Ezekiel also mentions that “they had human hands” (v. 8). Then, in vv. 10-11 he says:
As for the appearance of their faces: the
four had the face of a human being, the
face of a lion on the right side, the face of
an ox on the left side, and the face of an
eagle; such were their faces.
This symbolism is reiterated in Revelation 4.6-7. As we will see, Ezekiel’s “creatures” of the tetramorph, which are depicted in animal forms, appear to be different portraits of the Messiah, even though in the Book of Revelation they seem to be completely separate from him.
The 4 living creatures are depicted as winged figures, which are archaic symbols of divinity. The lion seemingly represents Christ (Rev. 5.5), alluding to his royal stature as conqueror! The ox appears to illustrate Christ’s sacrifice. In Mt 11.28-30, Christ wants us to heed his warning so as to be equally yoked:
Come to me, all you that are weary and are
carrying heavy burdens, and I will give you
rest. Take my yoke upon you, and learn from
me; for I am gentle and humble in heart,
and you will find rest for your souls. For my
yoke is easy, and my burden is light.
The wooden yoke or beam that is typically used between a pair of oxen seems to represent the cross of Christ as well as the injunction to take up our cross and follow him, and to unite ourselves to him (Mt. 16.24). Finally, the eagle depicts the divinity of Christ (cf. Rev. 8.13).
An alternative but Christ-based model of the tetramorph is the patristic interpretation, which depicts the four living creatures as symbols of the 4 evangelists’ accounts of Christ. There are different versions but most follow the description of Epiphanius’ (310-403) account:
Matthew’s gospel portrays the man.
Mark’s gospel depicts the lion.
Luke’s gospel represents the ox.
John’s gospel symbolizes the eagle.
Notice the OT description of the four living creatures in which “all four were full of eyes all around” (Ezek. 1.18). Compare this verse with that from the New Testament (NT) concerning the Lamb of God “standing as if it had been slaughtered, having seven horns and seven eyes” (Rev. 5.6). In fact, Ezek. 1.28 clarifies and summarizes the aforesaid vision by making the following declaration:
This was the appearance of the likeness of
the glory of the Lord.
So, from a Christian perspective, this sounds very much like Christ the Lord!
——-
The Apocalyptic Vision of Revelation 4 through 6
In the NT, the four figures of Rev. 4.6 that are “full of eyes in front and behind” (cf. Ezek. 1.18) are called animals or creatures (τέσσαρα ζῷα), not angelic beings. As for the “twenty-four elders” of Rev. 4.4, they are discussed at length in my article “Who Are the Twenty-Four Elders of Revelation Chapter 4?”: https://eli-kittim.tumblr.com/post/117722359047/who-are-the-twenty-four-elders-of-revelation
The Book of Revelation gives us additional information about the function of these four “creatures” and what they actually do. Apparently, they act as models and influencers of worship (Rev. 4.8-11), while crying a triple invocation of holiness:
Day and night without ceasing they sing,
‘Holy, holy, holy, the Lord God the Almighty,
who was and is and is to come.’ And
whenever the living creatures give glory and
honor and thanks to the one who is seated
on the throne, who lives forever and ever,
the twenty-four elders fall before the one
who is seated on the throne and worship
the one who lives forever and ever; they
cast their crowns before the throne, singing,
‘You are worthy, our Lord and God, to
receive glory and honor and power, for you
created all things, and by your will they
existed and were created.’
A major difference between the Ezekiel account and the one in Revelation 4 is that, in the latter, the living creatures are completely separated and distinct from Christ!
The similarities can be explained by the principle of “expositional constancy.” This principle is based on the notion that an image or idiom is employed in the same way (consistently) throughout the Bible. The fact that the same symbols are used both for the Messiah and the living creatures suggests an intimate connection between them. Thus, the images of messianic typology in the OT seem to be related to those in the NT.
Moreover, notice that the living creatures are explicitly described as “animals” (Gk. ζῷα), not as part of the angelic host. Any inference on our part to associate them with the cherubim or any of the other orders of angels is unbiblical because it cannot be substantiated. In point of fact, no angel has ever been described as an animal (Gk. ζῷον) in the Bible! However, a living being, such as a human being, can also be defined as a creature. In fact, in his work entitled “Politics,” Aristotle says that “man is, by nature, a political animal.” Thus, the NT references to ζῷα or creatures may be allusions to human beings, and especially to the humanity of Jesus.
In the Abrahamic religions, the seraphim are considered to be heavenly beings with either two or three pairs of wings and functioning as throne guardians of God. They’re traditionally known as the burning ones who praise God night and day by means of the Trisagion liturgical hymn (i.e. Thrice Holy): “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory” (Isaiah 6:3). In Christian angelology, the seraphim are considered among the highest-ranking heavenly beings, comprising pure light, who seem to have direct communication with God. Some think that they’re an exalted order of angels aka cherubim. But despite the cherubim’s proximity to the throne of God, there are notable differences. For example, the cherubim have 4 wings whereas the seraphim have 6 wings, and the latter fly overhead whereas the former do not. Therefore, these disparate Biblical passages do not seem to depict the same phenomena or the same living creatures. For instance, in Isaiah 6.2 these celestial beings are called śə·rā·p̄îm (Seraphim), not beasts. Similarly, the cherubim are called hak·kə·ru·ḇîm (Gen. 3.24), not creatures (cf. Rev. 19.4 where the 4 living creatures are called ζῷα or “animals”). So, even though the 4 living creatures are, in some respects, reminiscent of the seraph in Isa. 6.2-3, they have vastly different depictions.
Are the Four Living Creatures UFOs?
Given that Ezekiel’s account has sometimes been interpreted as a UFO sighting, the animal-like “creatures” that are neither fully human nor decidedly angelic could therefore qualify as “aliens,” according to the Ancient astronaut theorists. This is the pseudoscientific hypothesis that intelligent, extraterrestrial beings from other planets visited the earth in prehistoric times using technologically advanced spaceships. In this instance, they’re basing their theory on various Biblical accounts, such as the one in Genesis 6.2 in which “the sons of God” made contact with human beings who gave birth to giants (called “Nephilim”). These events occurred “when the sons of God went in to the daughters of humans, who bore children to them” (Gen. 6.4).
But the Ancient astronaut theorists are especially interested in the extraordinary account of Ezekiel chapter 1. Ezekiel 1.13 seems to be suggesting some type of spacecraft propulsion, including “something like a wheel within a wheel” (v. 16), not to mention various other references to “wheels” and to *flight* (vv. 19-20), as well as “something like a dome” or a sphere on top of them (v. 22). These descriptions seem to indicate some kind of advanced alien spacecraft. Not only are the images reminiscent of a UFO but also the “creatures” themselves appear to be alien in that they’re neither human nor angelic in nature. So, the question of their origin deserves a legitimate biblical investigation.
However, Ezekiel clearly states that he had a vision (1.1), not a close encounter of the third kind. Ezekiel’s account, therefore, comprises a spiritual experience, not a physical contact with aliens. In fact, Ezekiel heard audible voices from heaven and describes the experience as “the appearance of the likeness of the glory of the Lord (1.28). As for the “creatures” themselves (based on the imagery that is used), they seem to be identified with Christ to such an extent that it is difficult to separate the two. That’s because the living creatures are the royal emissaries of Christ! As you will see, they’re part of the exclusive elite group that governs heaven. And they’re part of the glorious throne room of God. Here’s an example. In the midst of the throne——between the 4 living creatures and the 24 elders (the inner circle of God)——is Christ (5.6). Revelation 5.8-10 reads:
When he [Christ] had taken the scroll, the
four living creatures and the twenty-four
elders fell before the Lamb, each holding a
harp and golden bowls full of incense,
which are the prayers of the saints. They
sing a new song: ‘You are worthy to take the
scroll and to open its seals, for you were
slaughtered and by your blood you
ransomed for God saints from every tribe
and language and people and nation; you
have made them to be a kingdom and
priests serving our God, and they will reign
on earth.’
Notice, the text doesn’t say that by his blood Christ ransomed for God extraterrestrials from the multiverse, from every solar system, planet, and alien life form. On the contrary, it says that those that Christ redeemed “will reign on earth.”
The 4 Living Creatures Have a Surpassing Knowledge of God Which Raises Them to Divine Status
And when Christ took the book, the 4 creatures and the 24 elders prostrated themselves before the Lamb and sang a new song of praise and thanksgiving. It appears as if these holy congregations are presided over by these high-level government officials, as it were, who appear to be the highest-ranking officers or high priests in God’s inner circle. They have direct access to God. They seem to be next in rank to Christ and are, perhaps, empowered to serve as ecclesiastical authorities in his absence. The 4 living creatures are God’s elite group who lead the myriads of angels in prayer (5.14), who preside over the dissemination of prophecy, including the dispensation of judgment, as in the breaking of the 7 seals in Revelation 6.
Notice the chain of command. Christ opens the seals and the 4 living creatures, in turn, make the official proclamations. For example, during the breaking of the first seal, the first living creature summons forth, “as with a voice of thunder, ‘come’ “ (6.1). The second creature also commands “come,” in relation to the 2nd seal, the red horse (6.3). The same thing occurs with the 3rd seal (6.5). Then, in Rev. 6.6, the 4 living creatures pronounce the judgment! And, once again, the 4th seal is announced by the 4th creature (6.7). Based on their function and position, the four living creatures appear to be the highest order of celestial beings in the upper echelons of God’s government.
But it remains enigmatic why they are referred to as creatures. Given that they are the highest form of life, they might appear to us as strange and, perhaps, even terrifying creatures. Let’s not forget what God says in Exod. 33.20:
you cannot see my face; for no one shall
see me and live.
After all, God, the Son of God, and the four living creatures are all extraterrestrials. They are not human. Christ is the only extraterrestrial who becomes human in order to redeem humanity. But he, too, like Superman, “is not from this world” (Jn 18.36). The Matthew Henry Commentary on Revelation 4 says that by mentioning the many eyes of the living creatures, scripture is denoting their “sagacity, vigilance, and circumspection.” In other words, they seem to possess powers that are close to those of God!
As to the identity of the 4 creatures, John Gill’s exposition of the Bible (Rev. 4.6) mistakenly says:
the angels cannot be intended, because
these four living creatures are said to be
redeemed by the blood of Christ, and are
distinguished from angels in (Revelation
5:8-11).
Although the angels are certainly not intended to describe them, nowhere is there any evidence that the four living creatures were redeemed by the blood of Christ! But Gill’s commentary is correct in refuting the notion that the 4 creatures represent the evangelists, because “it makes John to be one of the four creatures which he saw.” John Gill’s commentary also understands the important administrative functions of the 4 living creatures with regard to Judgment. It says:
and one of them is said to give to the seven
angels the vials of wrath to pour out …
(Revelation 15:7).
John Gill’s exposition of the Bible (Rev. 4.6) correctly states that the four living creatures cannot possibly be the tribulation saints:
these four living creatures are distinguished
from the hundred and forty four thousand
on Mount Zion, in ( Revelation 14:1
Revelation 14:3).
Thus, the four living creatures are neither angels nor men.
——-
Conclusion
According to the Genesis 1 creation account, God’s focus is predominantly on the earth, not on other planets, solar systems, or galaxies. What is more, in Colossians 1.16, the author——most likely Paul, since the letter’s authenticity is still staunchly defended by many credible scholars——gives us a short briefing on “all things in heaven and on earth [that] were created, things visible and invisible, whether thrones or dominions or rulers or powers.” The only other classes of beings that are mentioned, other than humans, are the spiritual beings which have been traditionally grouped into three celestial orders (from highest to lowest): the Seraphim/Cherubim & Thrones; the Dominions/Powers; and the Principalities/Archangels & Angels. No other life forms are mentioned.
In fact, Revelation 21 shows that the destruction of the universe is associated with a recreation of “a new heaven and a new earth” (v. 1). But this is all done with humanity in mind (v. 3):
And I heard a loud voice from the throne
saying, ‘See, the home of God is among
mortals. He will dwell with them; they will be
his peoples, and God himself will be with
them.’
The text doesn’t say that all life forms will eventually unite and live on earth. It only mentions mortals (Gk. ἀνθρώπων). In fact, there’s no Biblical evidence that God created any other alien life-forms. Those who claim that Hebrews 1.2 refers to many worlds are in error because the Greek term αἰῶνας refers to ages or cycles of time, not to physical worlds. It’s a mistranslation. Moreover, Christ redeemed humans, not aliens. He himself became man (Jn 1.14; Phil. 2.7) and will one day resurrect *humans* (not extraterrestrials). God's plan of redemption (Eph. 1.7-14) is exclusively for human beings. In fact, the entire universe will be destroyed and remade so that redeemed humans (not aliens) can inhabit it, according to the text.
At any rate, God “is not from this world” (Jn 18.36), and neither are the 4 living creatures. So, although there is no evidence of physical extraterrestrials roaming around on other planets, the invisible kingdom of God is itself of extraterrestrial origin. And since the four living creatures are deeply identified with Christ, and are neither angels nor men, they might be the highest form of life ever created by God, ranking above the angelic host, second only to the Trinity!
——-
🔎 Bible Contradictions: In Using the Term “Arnion,” Does the Book of Revelation Contradict John’s Gospel Which Uses the Word “Amnos” Instead? 🔍
By Award-Winning Goodreads Author and Bible Researcher Eli Kittim 🎓
This short essay is a brief reply to a question that was posed by a member of my “Eli Kittim Theology” group on MeWe.
——-
The member’s name is Marlo Bliss. This was his Question:
The writer of the Book of Revelation used
the term "Lambkin" / ARNI'ON <G721> for
Jesus Christ instead of "lamb" / AMNO'S <>
(lambkins require feeding). He did so 26
times. Why this contradiction to John 1.29
and 1.36?
Thanks for any reply.
*I use the DLT (Dabhar Literal Translation)
software in hebrew, greek, english and
german.*
——-
He’s basically asking the following question: if John’s Gospel uses the Greek term Ἀμνὸς twice to refer to Jesus, then why does the Book of Revelation repeatedly use the word ἀρνίον instead? Isn’t that a deviation from the canonical context? Doesn’t that constitute a Biblical contradiction? The implication is that the Book of Revelation appears to be wrong and contradictory in its terminological usage.
First of all, it is important to establish at the outset that both ἀμνός (amnós) and ἀρνίον (arníon) mean the same thing. These terms are not self-contradictory, but rather interchangeable and complementary. Whereas **ἀμνός** (amnós) has the connotation of a consecrated or sacrificial lamb, especially a one-year old lamb, **ἀρνίον** refers to a “little lamb,” under a year old (Henry George Liddell. Robert Scott. A Greek-English Lexicon. Oxford. Clarendon Press. 1940). According to J. Thayer, the connotation of ἀρνίον (arníon) is that of pure innocence, with virgin-like (gentle) intentions.
Second, John’s Gospel uses both amnós and arníon. It’s true that John chapter 1 and verses 29 & 36 use the term Ἀμνὸς (lamb) to refer to Jesus Christ. But this term occurs only twice. And yet, the exact same gospel of John uses the alternative ἀρνία (lambs) in chapter 21 verse 15—-which is the plural form of the singular term ἀρνίον (lamb)——to refer to the *Christ-like* followers, namely, the saints of God who are becoming like Christ.
Third, the use of the word ἀρνίον (arníon) in a “messianic canonical context” is in fact scriptural, as can be seen, for example, in the Book of Jeremiah. In Jeremiah 11.19, the Septuagint (LXX) uses the Greek term ἀρνίον in an overtly messianic context:
ἐγὼ δὲ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ
θύεσθαι οὐκ ἔγνων ἐπ᾽ ἐμὲ ἐλογίσαντο
λογισμὸν πονηρὸν λέγοντες δεῦτε καὶ
ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ καὶ
ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων καὶ τὸ
ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἔτι.
English translation by L.C.L. Brenton:
But I as an innocent lamb led to the
slaughter, knew not: against me they
devised an evil device, saying, Come and let
us put wood into his bread, and let us
utterly destroy him from off the land of the
living, and let his name not be remembered
any more.
This is reminiscent of Isaiah 53. In fact, Jeremiah’s aforementioned verse is a parallel to——and presents a near-verbal agreement with——Isaiah 53.7 (LXX):
καὶ αὐτὸς διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει
τὸ στόμα· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη
καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν
ἄφωνος οὕτως οὐκ ἀνοίγει τὸ στόμα
αὐτοῦ.
Translation (NRSV):
He was oppressed, and he was afflicted,
yet he did not open his mouth; like a lamb
that is led to the slaughter, and like a sheep
that before its shearers is silent, so he did
not open his mouth.
In Jeremiah 11.19, the L.C.L. Brenton translates ἀρνίον “as an innocent lamb led to the slaughter,” while the NRSV similarly renders it as a “gentle lamb led to the slaughter.” The theological idea in Jeremiah 11.19 is consistent with that of Isaiah 53.7—-which says “like a lamb that is led to the slaughter”——even though Isaiah employs the terms πρόβατον (lamb) and ἀμνὸς (sheep) instead of Jeremiah’s use of the word ἀρνίον (lamb). These thematic parallels demonstrate that the above terms are interchangeable.
Thus, the Septuagint (LXX) uses 3 alternative terms to refer to this so-called messianic “lamb” of God who “was wounded for our transgressions, crushed for our iniquities; … and by his bruises we are healed” (Isaiah 53.5). Two of the three terms that the LXX uses for this *slaughtered messiah* are found in Isaiah 53.7, namely, πρόβατον and ἀμνὸς. Incidentally, πρόβατον (probaton) means ἀρνίον, which comes from ἀρήν (meaning “lamb”). Thus, ἀμνός (amnós), πρόβατον (próbaton), and ἀρνίον (arníon) are essentially interchangeable terms.
The word πρόβατον (probaton), which means ἀρνίον, is also used in Gen 22.8 by the LXX to refer to the sacrificial lamb of God:
Abraham said, ‘God himself will provide the
lamb for a burnt offering, my son.’ (NRSV)
The Septuagint also uses the Greek term πρόβατον (which means ἀρνίον) to refer to the sheep which is slaughtered as a “sin offering” in Lev 4.32.
Therefore, the Book of Revelation uses the exact same term that is found not only within the Biblical canonical-context itself (Jn 21.15), but also within the writings of the Septuagint as well. So how is it contradictory? It is not!
Conclusion
As you can see, the way in which the Koine Greek language has been used in both the Septuagint (LXX) and the New Testament clearly shows that the words ἀμνός (amnós), πρόβατον (próbaton), and ἀρνίον (arníon) are essentially interchangeable and complementary terms. These 3 words have all been used in terms of a “messianic sin offering,” that is, in reference to an innocent lamb that is led to the slaughter (cf. Rev. 5.6 ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον/“a Lamb standing as if it had been slaughtered”). Although these terms have slightly different nuances, nevertheless they have been used consistently within a “messianic scriptural context” across the board. This is based on the principle of expositional constancy, the idea that similar terms and images are used consistently throughout scripture.
Since most scholars don’t think that John’s Gospel and the Book of Revelation were written by the same author, this would explain why they don't use the exact same terminology. Different biblical authors use different vocabularies. This fact alone doesn’t preclude their books from being seen as authoritative or inspired. On the contrary, if we look at the 27 New Testament books, this seems to be the rule rather than the exception!
Thus, Mr. Marlo Bliss’ accusation——that “the writer of the Book of Revelation [who] used the term "Lambkin" / ARNI'ON … for Jesus Christ instead of "lamb" / AMNO'S” was contradicting “John 1.29 and 1.36”——is unwarranted and without merit!
Incidentally, I looked at the so-called “DLT” (Dabhar Literal Translation) that Mr. Bliss uses, but unfortunately it is not faithful to the original Greek New Testament text. Besides, there is no disclosure or commentary about which text-types were used or if there even was a committee of scholars who edited it, which I seriously doubt, given the poor quality of the translation. I’ve also come across some YouTube videos, that are put out by the same sect, which endorse the Dabhar Literal Translation. Unfortunately, this English translation is of an inferior quality. Adherents of this cult further claim that the Book of Revelation is a “spurious” book. This sounds like a sect that has drifted away from sound Bible teaching!
——-
Godmorgen Kære Alle I dejlige, smukke, skønne, fantastiske, dejlige, vidunderlige og velsignet Ponies og folks.
Hvordan er jeres weekend gået og hvordan er jeres søndag morgen gået indtil nu?.
I morges stod jeg op klokken 07:30am, så kværnede jeg kaffen og satte den på kogepladen, gik ind i stuen og tog tøj på.
Så gik jeg I køkkenet og lavede resten af morgenmaden og hældte kaffen i min kaffekop. så gik jeg ind i stuen og spiste min morgenmad og drak min morgenkaffe, fik læst i mine andagts bøger og i biblen, efter det fik jeg børstet tænder og tog af sted til kirken.
Klokken 10:15 ankom jeg til kirken og fik en kop varm kaffe og gjorde mig klar til Gudstjeneste. Vi har lige haft lovsang og Nu sidder jeg og lytter til en prædike.
Jeg ønsker jer alle sammen en rigtig god, dejlig, skøn, smuk, herlig, vidunderlig og velsignet dag/morgen og søndag i Guds Kærlige navn.
Guds Kærlighed, lys, varme, omsorg, nærvær, nærhed, herlighed, glæde, respekt, fred og ro og velsignelse til jer alle sammen. Husk at nyde livet, det er en fantastisk, skøn, smuk, herlig, vidunderlig og velsignet gave som vi har fået, så nyde den til fulde.
Husk osse at Gud elsker jer og det gør jeg osse
Good Morning Dear All You lovely, beautiful, gorgeous, amazing, lovely, wonderful and blessed Ponies and Folks.
How has your weekend been and how has your Sunday morning been so far?.
This morning I got up at 07:30am, then I grinded the coffee and put it on the hob, went into the living room and got dressed. Then I went into the kitchen and made the rest of the breakfast and poured the coffee into my coffee cup, then I went into the living room and ate my breakfast and drank my morning coffee, read my devotional books and the bible, after that I brushed my teeth and went to church.
At 10:15 I arrived at the church and had a cup of hot coffee and got ready for the service.
We have just had praise and Now I am sitting listening to a sermon.
I wish you all a very good, lovely, beautiful, beautiful, glorious, wonderful and blessed day/morning and Sunday in God's Loving name.
God's Love, light, warmth, care, presence, nearness, glory, joy, respect, peace and tranquility and blessing to you all. Remember to enjoy life, it is a fantastic, beautiful, beautiful, glorious, wonderful and blessed gift that we have been given, so enjoy it to the fullest.
Remember that God loves you and so do I
"Agnus Dei", Francisco de Zubarán. Latin for "Lamb of God", heralded by the Praso museum in Spain. Included in the cover for paperback and hardcovers of "Lapvona", a novel by Ottessa Moshfegh.
The Lamb of God (1432)
— by Hubert and Jan van Eyck