Created OOMs ?

In this was a thread of common and unpleasant smell, which he followed around the second left turn. After a moment's looking he descried the source: a tripodic vellurm, small as his arm. Yet it was a puzzler.
He drew a sketch in his book of half a lemon, with three rods of lead, a pansy, and cinder of cedar sliver all stuck in it. Tearing the page out (it would grow back), he rolled it up and threw it. The enemy only tugged at the paper with its grasshopper-like mouth. Would Arney have to make the mixture in reality? No, it must be the wrong one.
Instead, he took out a spell cartridge the size of a cigar: Poltmann, 4770 variety. This he pointed like a small wand, and sent a charge through it via his fingers. It went off with a hiss, and a grassy-smelling smoke. The hindmost of the vellurm's three legs broke with a jolt, and it hurried around a corner, puffing fearfully.
Arney narrowed his eyes; the runaway would no doubt simply become someone else's problem.

#writtenoom #arneyofthemaze 2025-01-23

#dailycreatedoom

Forgiveness, compassion and mercy are often misunderstood and misused by well meaning believers. When someone violates a law of society, we are often too quick to forgive when the person intends to do harm. Solomon points out in Ecclesiastes 8:2, “Keep the king’s command, I say, because of your oath before God.” His advice is to follow the laws of man when they don’t conflict with the commands of our Creator.

Question 190: When was the Shabbat changed from the seventh day (Saturday) to the first day of the week (Sunday)?

Answer:

The New Testament indicates that the Jewish believers held both days holy. Paul evidently preached in the synagogues on the Shabbat, but it was on the first day of the week that the Gentile believers met to break bread (Acts 20:7). This second sacred day was called Elohiym's Day to distinguish it from the Shabbat and was probably the only one observed by the Gentile converts. There is a hint of their being called to account for observing that day only, in Colossians 2 :16, where Paul bids them pay no heed to their critics. The Teaching of the Twelve Apostles, written certainly before the year 100 A.D., speaks of Elohiym's Day and refers to it as a day of holy meeting and the breaking of bread (chapter 14). The primitive believers everywhere kept it so solemnly. Pliny, the historian, refers to this fact in his letter to Trajan. Justin Martyr (A D. 140) describes the religious worship of the early believers, their sacramental observances, etc., on the "First Day." Other early writers who make clear and unmistakable reference to Elohiym's Day are Dionysius of Corinth, Irenaeus of Lyons (who asserted that the Shabbat was abolished), Clement of Alexandria, Tertullian, Origen, Cyprian, Commodian, Victorious, and lastly Peter of Alexandria (A.D. 300), who says: "We keep Elohiym's Day as a day of joy because of him who rose thereon." These evidences cover the first two centuries after our Saviour's death and indicate that Elohiym's Day is an institution of apostolic sanction and custom. All grounds of doubt are swept away by the fact that Constantine in an edict issued in A. D. 321 honoured that day by recognizing it as one sacred to the believers and ordered that business should be intermitted thereon. Finally, the Council of Nicea (A.D. 325) in its official proceedings gave directions concerning the forms of worship on that day and the Council of Laodicea (A.D. 364) enjoined rest on Elohiym's Day. Thus, by apostolic) usage, by law and custom, by imperial edict and by the highest councils of the early Church the change has been accepted and approved.

Question 189: What did Paul mean by “the revelation of the man of sin?”

Answer:

Paul evidently believed that immediately before the second coming of Moshiach there would be fierce temptation and persecution (2 Thessalonians 2:3). Moshiach referred to the same event (see Matthew 24:20-25). The man of sin is the Anti-Christ or Pseudo-Christ, who is to deceive many. He is described in Revelation 13:11-18.

Question 188: Who were the Magi?

Answer:

These wise men were from either Arabia, Mesopotamia, Egypt or somewhere else in the East. "East" is not to be understood in our wide, modern sense, but referred to those countries that lie to the east as well as north of Palestine. Thus, Persia is referred to as the "East" (Isaiah 46:11). While it is true that the Gospel account does not state the number of wise men, but simply says they were from the East, many ancient traditions have been preserved from the early days of the Church, among them one which states that there were three Magian princes and gives their names as Caspar, Melchior and Balthasar, who came with a large retinue of servants and camels. Magism is supposed to have originated in Chaldea and thence spread to the adjacent countries. The Magians are believed to have been originally Semitic. Among the Greeks and Romans, they were known as Chaldeans. Daniel sympathized with the order during his exile and probably became one of their number. They believed in YHVH, hated idolatry and looked for a Messiah. The latter fact alone would almost be regarded as conclusive evidence of their Semitic descent. There are no absolute data however, for asserting it positively. For many generations the Magi has looked for the fulfilment of the prophecy contained in Numbers 24:17 ". . . there shall come a star out of Jacob . . ." and when the light as guiding star indicated the direction of Judea, they knew the prophecy had been fulfilled. "His star" can be interpreted as "his sign." Whatever form it assumed, it was sufficiently marked as an astronomical phenomenon to claim attention. Some writers have contended that it was visible to the Magi alone; others hold that it was a heavenly light, standing as a beacon of glory over the manger; still others, that it was the luminous figure of an angel. Tradition asserts that "the star" guided the Magi both by day and by night. The infant Saviour was probably over two months old when the visit of the Magi took place. They had seen the phenomenon of the star long before their arrival in Jerusalem, two months after Yeshua had been presented in the temple and it was some time after this that the Magi arrived in Jerusalem and went thence to Bethlehem to worship him and offer gifts. It must have taken them many months to accomplish the journey from their own country to Palestine. The Magi brought the first material gifts when they presented their love offerings.

Question 187: What were the “Marks of Moshiach Yeshua”?

Answer:

It was a practice to brand slaves with their owners' initials. A slave by showing the brand proved to whom his service was due and that no one else had a claim upon him. The marks of Moshiach Yeshua which Paul bore (Galatians 6:17) were the scars received in His service - the marks of the rods with which He was beaten and the wounds He received in fighting with wild beasts. He showed them as evidence that He belonged to Moshiach Yeshua.

Frequently asked questions and answers:

Question 186: How did Satan receive the name “Lucifer”?

Answer:

There have been at different times various interpretations of the famous passage in Isaiah 14:12: "How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations!" "Lucifer" means "light-bringer" and has also been translated "son of the morning," "morning star and ““brilliant,” “splendid," "illustrious." Tertullian and Gregory the Great interpreted the passage in Isaiah as referring to the fall of Satan and since their time, the name "Lucifer" has been almost universally held by the Church to be an appellation of Satan before the fall. Dr Henderson, a famous commentator, simply interprets it "illustrious son of the morning" and holds that it has no reference to the fall of the apostate angels. Some later authorities claim that the passage has a prophetic reference to the fall from power of the great and illustrious King of Babylon, who surpassed all other monarchs of his time in splendour.

Question 185: What is meant by “Because thou have left thy first love?”

Answer:

These words (in Revelations 24.) were addressed to the believers at Ephesus. The "first love" does not refer to any person or influence other than Moshiach, but simply means that the Ephesians had lost the intensity of their affection and zeal for Moshiach. The Ephesian Church had had special opportunities and blessing. Under Paul's ministrations its members had received the gift of Ruach HaKodesh (Acts 19:1-6); the apostle had resided with them for three years (Acts 20:31); he had later written to them what is perhaps his most spiritually exalted epistle. Their experience of love for Moshiach had been warm and keen. In his message sent them through John the Master is reproving them for having allowed their love for him to grow weak and cold.

Question 184: What is an indulgence?

Answer:

An "indulgence" is a spiritual bill of health or official act of pardon granted by the Church of Rome. It has no warrant in Scripture. There are indulgences to ease the way of souls out of purgatory, indulgences for the living, permitting them to eat meat on holy days; indulgences for the forgiveness of past sins and, in Spain at least and probably in other countries, indulgences for those who have committed crimes, by which they are relieved of the responsibility of their acts. Indulgences are usually purchased with a fee, although in some cases they are granted in consideration of undergoing some form of penance. A recent illustration is the distribution of indulgences during the Eucharistic Congress in Vienna, where they seem to have been granted free to many people as a reward for their loyalty and devotion to the Catholic Church on that occasion.

Question 183: What was the “heresies” of apostolic times?

Answer:

The Greek word translated "heresies" in Galatians 5:20 mean either an opinion or a party. As used in the New Testament it stands for an opinion "varying from the true exposition of the faith" (as in 2 Peter 2:11) or a body of men following mistaken or blameworthy ideas or, as a combination of these two meanings, "dissensions." This latter definition "dissensions" is the rendering given by Thayer in this passage. The American revision translates the word "parties," leaving however, the expression "heresies" as the marginal reading. The three last words of the verse, "strife," "seditions," "heresies," are, in the American revision, "factions, divisions, parties."