Good morning, I hope you all are doing well. I am doing well. Not too tired, but I'm okay. Actually, a bit of a bachelor this weekend because my wife is a women's retreat. And so right now it's just me and my youngest daughter. And so we're going to be eating bad. So I don't know what we're gonna eat tonight. She didn't cook, I don't cook unless there's something I can just put in the microwave. And so therefore, gotta go find something to eat. Something unhealthy, which is gonna be good. I'm gonna sit back and watch some college basketball and just enjoy myself. So anyway, hope you all are doing well. Go ahead guys, and I did not grab any of the questions previously, so put your questions in, put a giant cue or question in front of them. As always guys, I'm not gonna be able to cover all of them, I'll do my very best, but don't get bothered, don't get too upset if I can't get all the way through, I never can. But that's a good thing, that's just more topics, more questions to cover, more going to the scriptures. And so I'll do my very best. Is safe space biblical? Like it depends on where you are that safe. If you're talking about in terms of a social justice kind of a safe space, where you allow people to kind of come and not be offended, well, no, no. Today is different, the world today is a bit different. As a matter of fact, let's just go back, let's just kind of bowl down memory lane and just think of some things of how it was when we were growing up. And I don't know how old you are. There are some people in the chats who have seen better days, have seen better days, the bones don't feel like they used to feel, their ligaments, joints and tendons don't feel the same. And so we know kind of what life used to be like and we today are a bit sensitive. We take things a little bit, you know, more sensitively than we used to. And I honestly think that's a bad thing. I think that we're worried about one, us being offended, two other people being offended. Old people stories are coming. Don't you just love old people stories? I don't care what anyone says. Old folks or older folks like to go back. We like to talk about how it was, you know, as we say the good old days. And I'll be honest with you, I think people and life was better. Now, we have better creature comforts. You can occupy yourself and entertain yourself all day long and never leave the house. That ends up becoming a bad thing because you don't have an actual relationship and interaction with people like we used to. And so that becomes a problem. Whereas back then you could say things to people and people didn't get bent out of shape about certain things. Matter of fact, you didn't give people the opportunity or reason to say certain things, people were respectful. People understood even if they didn't like you, they were still respectful.  No one ever thought about porch pirates. People say, well, they didn't deliver things to people's porches back in the day. Well, yes, I did. They've always delivered things. There was a thing that we would get in the morning and that we would get in the evening. You'd open it up, had words on it and black ink on white paper. The newspaper, you got that delivered all the time. Morning edition and the evening edition. That was our internet back then.  We used to have a milkman, juice man that would come by and bring milk. I think in Indianapolis it was swan or swans. I think it's what it was, I can't remember. I can't remember. And so now we didn't have packages and groceries and things like that sent to us like we do today. But people didn't come and distill your stuff. And then they did, they pretty much knew what to expect. If you got shot, if something happened to you in the meantime, well then that's what it was. You literally could, you could leave your doors open, unlocked. You could have your windows open. We didn't have AC like we do today. And so you would have that like that. And so people understood how things were. They understood that you came in, you might break in somebody's house and might not make it out. People treated you differently. It's just love and respect.   You want to go, you want to eat that? Or do you want to go get something? You're saying yes, I'm asking you two questions. You want to go get that? You want to eat that? Or do you want to go get something? You want to get something? Okay. My daughter came in and she had, she had a bag of fish sticks. She's a teenager so she was thinking fish sticks. I said, do you want to eat something? And so she was trying to figure out, well which, so instead of eating fish sticks a day, we'll eat, we'll go get something. So we'll go eat something greasy and unhealthy. So anyway, you could call someone, tell them what they were. And that's what it was.  Nowadays you have to be careful of which pronouns, how you say something. If I say sweetheart, honey, that's offensive to some people. Whereas no, it's not. It's not, now they take it offensively but still. And so safe spaces are the problem today. Safe spaces, too sheltered is a problem. Not the anti-bullying campaign means that no one can say anything negative to you. And that's a problem. So anyway, all righty, how many of you can write in cursive? Yeah, how many of you can write in cursive? I can still write in cursive. As a matter of fact, I still write in cursive. It doesn't look like anything.  I'll never call you honey. Anyway, I'm kidding. No, you know, I wouldn't call a man, honey. Where's sweetheart? So I might call my grandkids that though. I call my grandkids that and they're okay with that because I'm grandpa, I'm pop pop. So, all righty, let's go to some of these questions. And doggy on it, spider monkey likes to ask the difficult questions. Spider monkey wants to ask the difficult questions. Why? If I don't know why. I don't know why. Question, why does Isaiah 37? 25 to 28 doesn't give too much detail and have different meaning in the Septuagint than the way the Maseridic text. If you go to Isaiah, okay. There are a lot of passages, let me make this a little bit better. There are a lot of passages in the Bible. Old Testament in particular where things are just, the Maseridic text is written as a matter of fact, in some cases the verses are in a different spot. Remember the Maseridic text is different than the Septuagint. It's different than the Septuagint for those who are wondering the Septuagint is simply the Greek translation of the Hebrew text. Now, the Maseridic text is not the original, although the Maseridic text is preferred over the Septuagint even though the Septuagint was actually written before the Maseridic text. Why is that? Because the Maseridic text is a lot closer to the original Hebrew. And the point of the Maseridic text is you have these Maserites who would go in because as the Jews were taken into captivity, for all intents and purposes, Hebrew became virtually a dead language because you had the Jews taken into captivity and the Jews began speaking a different language. They began speaking the language of their captors and so to maintain and preserve the language, the Maserites would go and they put these little vowel markings. And so let me put this text on the screen. If you look over to the right, you see these little vowel markings on the Hebrew side. Well, these vowel markings weren't their original. There are no vowels in Hebrew. Now, there are vowel sounds in Hebrew that just aren't any vowels. There's no A-E-I-O in you. There are some letters that don't have any sound to it like the Aleph. There is no sound to that. And really, even the Aene, there's no real sound to it, but you put the vowel markings below it and you can tell what or the vowels next to it and you can tell what the sound is. So that being the case, when you look at a text like Isaiah 37, 27, so what I have is I've got the English to the right, but I've also got the Greek and the Hebrew. Now, if we work through the Greek over here, there's a whole lot in this Greek that's just not covered in the Maserite. Matter of fact, let me switch these two over. Let's put this right here. There's a whole lot, as I work my way through this Greek text. I mean, the English text, if you notice the English text doesn't have a whole lot. I mean, it has a lot more than what you see in the Hebrew text, a lot more. And so the Maseritic text of the Greek is, or the Septuagint is more exhaustive. Sometimes it's because there's, they do say the same thing, although they say them differently. Let me read to you. I see, therefore their inhabitants were short of strength. They were dismayed and put to shame versus let's go to the Greek. Let's see, forgive the strength and those that are being dismayed. And those that were, I'm sorry, those being born, hooves, vegetation. I'm giving a rough reading because when I look at it, I have to then turn around and put this into English. Now, I want you to notice something, by the way, as I'm just notice this, as I'm highlighting the English over here, I mean the English, the Greek over here, notice the English over here, I'm pointing, I'm sorry, you can't see what I'm pointing to. Notice the English over on this side and notice how as I highlight the Greek over here, you don't have a whole lot of words being highlighted over here. It's like, wait a second, it seemed like there's more English words that are there than the Greek words. And so sometimes part of this is to try to give the understanding, if he, okay, let me put it this way because I think I'm destroying this. When you look at the Masoretic texts and you look at the Aseptuagint, they're written differently. Sometimes there's figures of speech or idioms inside the Masoretic texts and so the Greek text is going to try to flesh that out. The Greek text is gonna try to put it in a way that's understood and I think that's what's happening here. I don't hold me to it. I am not a Hebrew or Aseptuagint scholar but I believe that's what's happening here. The best example that we have of this happening is Hebrews 10.5 that quotes, I think it's quoting Psalms. It's quoting a passage in Psalms and the passage that it's quoting in Psalms does not read in Hebrews 10. It says, a body you have prepared for me sacrifice and offerings you have not desired but it says a body you have prepared but the Hebrew text actually says but the ears of mine you have opened. Well, that's not what it means. Well, so, but what it means is how we say it in English, the Greek text conveys that and so the writer of Hebrews, he's quoting what the Greek Septuagint says because it's written as a figure of speech as an idiom in the Hebrew. And so rather than carrying the idiom over the figure of speech over in the Septuagint, it will carry over the actual meaning because the people who no longer speak Hebrew may not understand that it is a figure of speech. If you go to someone and let's just say we had the ability to, someone was frozen 500 years ago who spoke English and we brought them here, brought them back, revived them and we began speaking English, how we speak it. Well, some of the words that we say are figures of speech metaphors and we would have to stop and explain to them what's happening, what this means. And so I think that's what we're seeing here, Spider Monkey. So, but I'll tell you what I'll do. I'll go and do some looking up and just see because I might be, I might be butchering the whole thing. I don't think so. I think that's pretty much what's happening but I could be wrong. So, all right, next question. Okay, Meow, it's Jenny. Which passages are you speaking of? I'll come back to you but give me the passage in Revelation that you're speaking of, okay? Joe 38, 22 and 23 is talking about the same hail as in Revelation 16, 21. So, let's go to Joe 38, 22. And let's see, 38, huh? Oh, I typed in John, I'm sorry. Joe 38, 22 and you said compare this with Revelation 16, 21, okay. So, Joe 22, 38, 22 says, have you entered the storehouse of the snow or have you seen the storehouse of the hail which I have reserved for the time of distress for the day of war and battle? Hmm, and then we go to Revelation. A huge hailstones about 100 pounds each came down from heaven upon men and men blustering and because of the plague of the hail because of the plague, it was extremely severe. Let's go back to Joe 38, 22. And I put that together. That's actually pretty good. Which I have this storehouse of hail which I have reserved for the time of distress for the day of war and battle. It could be, it could be, or it could be just that there is a reserve and the same hail that's speaking of in Revelation is the same place. It very well could be, it very well could be Charles. There's no way to know for sure. Because I think there's only two times that's really mentioned like that. And so, it could be, but that actually is a pretty good observation. I'll go in Charles.  Should Christian churches today continue in the biblical deliverance Jesus and his disciples did or should we trust in the Holy Spirit to be the ultimate deliverer through receiving the gospel? Well, here's what I believe, my friend. I do not believe, I do not ascribe to Christians having demons. And so, how I see this, I do not believe that the deliverance that we saw then that we saw Jesus dealing with, it's not the same today because what we, well, I'll take that back. There was no church when Jesus was walking on the earth. The church is established after his death barrel resurrection and then subsequently the Holy Spirit. The Holy Spirit is what has us as a church as the body of Christ, him working in us. And so, because of that, there is no demon that we don't have an example of anyone that is demonized, oppressed, possessed, what have you, in the New Testament who has the Holy Spirit in them. So, if that's the case, if what we believe is true, that having the Holy Spirit, having the Holy Spirit, I said it again, having the Holy Spirit in you, nullifies a demon being able to be in you, well then, get saved. That's the only way that you get the Holy Spirit. Greater is he that's in you than he that's in the world. Greater is he that's in you, that's the Holy Spirit than he, the enemy that's in the world. And so, because of that, I think what God is after is that sort of deliverance. Jesus himself is deliverance and that's what he came for, to set us free, to give us the ability to move about, uncumbered without any demonic influence. So, I don't see us needing to, now does that mean that that can be someone who is not a believer that could have demonic oppression? Sure, sure. Demons are everywhere. Demons are all over the place, so too are angels. It's sometimes, I think we forget that there are actual angels as well. There are angels and there are demons, but even more to the point, we have God. We have the Holy Spirit who lives in us. And so, because of that, we don't have to worry about it. As a matter of fact, you never see anywhere in the Bible where the Lord is telling us to go to war with him. All we're ever told about any sort of demonic activity is to simply resist them. Resist the devil, resist the demons. We are to be alert because of what he may try, what comes our way, but we're never told that we have to go and fight them. So, because of that, I don't think because we're not told to and are warned to, then I don't think that God simply just, it was a misstatement on his part. They forgot to add that. I don't think that we are to have really any real worry or fear about them. Amen. How do you respond or how to respond to skeptics who say without the controversial, longer ending of Mark, the Gospel doesn't have resurrection appearances or the Great Commission, even though it's in the earliest gospel. So, let me read this again. How to respond to skeptics who say without the controversial, longer ending of Mark, the Gospel, because of that, the Gospel doesn't have resurrection appearances. What we do in the other Gospels, other than Mark, without Mark, we still have an adequate and complete God. I mean, all of Mark, if all of Mark was gone, we still do. As a matter of fact, that's the whole issue about the ending of Mark. There seems to be a change. Now, there's an abrupt ending, but where it picks up in the longer ending of Mark, it's just not the same. The style is a little bit different, but I'm not all that bothered by that, but it goes from, as a matter of fact, let's put it on the screen. Let's go to Mark 16. So here's Mark 16, eight. And they went out and fled from a tomb, trembling and astonishing and gripped them. And they said nothing to anyone for they were afraid. Now, after he had risen early on the next day of the week, he first appeared. So it's like, there's a big jump from there now. And that might, if that was originally there, I guess you could, but it's just an odd jump. And then when you go and look at the different manuscript, not that I have, but just trusting and taking the words of those that have done so, the wallaces of the world, there is a difference. There is something that's missing from the different roles and so forth. There seems to be an ending in the earliest and best attest to manuscripts. But even without Mark, your question was, I don't know, I'm sorry, your question was, how do you respond to skeptics? I don't know that they're making an actual point. I would have to hear what their argument is, what their point is, because I don't see how that would be an issue because Mark, the latter part of Mark is the only one that tells us about the resurrection. So, oh, wait a second, did she? Okay, okay, I see, okay. Who are the people in Revelation that will get hit with the fireball when Satan is let loose after a while in Revelation? I'm wondering, my brain keeps thinking it saved Christians during it. No, at the end of, let's go to Revelation 20. And let's go to, let's start in verse one. Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years. This term thousand, this word thousand is used there, is spelled out six times. And so I think that this is a literal six, a literal one thousand years. And so, and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who was the devil and Satan, and bound him for a thousand years, and threw him into the abyss and shut it and sealed it over him so that he would not deceive the nations any longer until a thousand years were completed. After these things, he must be released for a short time. And by the way, here we have an actual numerical date and then we have a short time micro, which is a short time. We also have the word for longer for, so there are words that we could use to convey for short or long period of time without actually being specific, but a year we see is specifically one thousand years. Then I saw thrones and they sat on them and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God and those who had not worshiped the beast or his image and had not received the mark on their forehead and on their hand. And they came to life and reign with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were complete. This is the first resurrection. Blessed and holy is the one who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and will reign with Christ with him for a thousand years.  When the thousand years, and by the way, so we see that this thousand years, I can't get past the fact that they're saying a thousand years over and over and over again. So I think there's a little thousand years. Anyway, when the thousand years are completed, Satan will be released from his prison and will come out to deceive the nations which are in the four corners of the earth. Gog and Magog and gathered them together for war. The number of them is like the sands of the seashores and they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city. And fire came down from heaven and devoured them. Who is the them? And so therefore, this gets to our question. There was a reason why I wanted to read all of that. This cannot be, these aren't Christians. These are going to be doing this thousand year reign. You are going to have people that were against my take, I believe it's biblical, the people that were taken away before the tribulation, before there's a seven years, the last three and a half of it is going to be horrible. The last three and a half years of this last seven is going to be, I can't, I can't, there are no words to kind of give you what it's going to be like. But so let's just say the last three and a half of this great tribulation, those that were raptured, after that those that made it through and then we have Christ reign for a thousand years. Those people that lived through that, there are going to be people that are going to be able to procreate during that thousand year term. In that thousand year reign, there will be people that will die still. But the Bible says that if you live a short time, if you die, there won't be anyone dying as infants. But if you don't live to 100, the word would be, wow, what was wrong with that guy? So there will be people that will live and die. There'll be people that are born during that time. People that will be born will not be those that were born from the bodies of those who have a resurrected body. Because as Jesus says, they don't give, they neither give and marry, they neither take or give and marry. So these people won't be the ones that will procreate, but those that are here still, at least we don't think so. The ones that are here will be able to have children, but didn't necessarily mean that because they have children that their children are going to be believers. So there are going to be some people who live during this time, who will be able to be deceived by the enemy, even though Jesus is literally on the earth raining. So there will be those that the Bible says that he'll come out and he'll gather them together for this one final war. And then when fire comes down, those will be the ones that will be destroyed, won't be Christians. Their time of death or experiencing death is gone away. Amen. I just want to kind of give a little bit of an intro to that. So, all righty, let's go to the next question. Are martial arts occultic or dangerous spiritually? Well, if you partake in the religions behind them, then sure, if you partake in, let's see, this symbol means this, and this means that, and this means this, and this means that, and you embrace that, well, that's a problem. That's simple. But just to defense, you put someone in a particular arm bar, this or that, that's not. So just the defense part of it, no, there's nothing simple about that at all. But if you partake in, just like yoga, yoga is just basically stretching. Now, if you take part in the meditation and the concentration on the different occultic aspects of it, well, that's a sin. But just basic stretching, because yoga is not something new, I'm sorry, the stretchings that are involved that you do in yoga, that's nothing new, that has been around, but it's just the other things that you bring into it that can make it simple. Amen. Does Genesis 156 indicate regeneration in the Old Testament since Paul uses to teach salvation by faith alone? No. Faith is distinct from regeneration, but true faith only works for us if the heart is regenerated. In this case, the Bible says that Abraham believed, if Abraham was regenerated, we don't know, he didn't say so. Because notice that after Genesis 15, we see texts saying that what God is gonna do with man's heart in the future. We never have a text of anyone in the Old Testament of a statement that their heart had been regenerated, that their heart had been born, that they had been born from above. That term being born from above or born again, that term is not in the Old Testament. And so it seems to be, that's a odd, that's something that's just really, really odd to be missing if they were there. The Holy Spirit had done something to their heart and the Bible doesn't mention that. But instead, it mentions that it will do so, that he will do so in the future. Yeah, so I just can't see any way around someone saying that if I say that regeneration takes place after the cross, Jesus says, if I believe it up, I will draw, I think their drawing that he's speaking of is regeneration. And so that takes place and he also mentions it again in John 12 as well. And so those are two of the purposes or satisfies two of the purposes. One, to be a perfect sacrifice. And then two, to be the means by which people are drawn through the Holy Spirit. So I don't see it. I don't think that regeneration took place in the Old Testament. How do you handle discouragement and guilt after a season of sin? Sometimes it's hard for me to be the one to answer that question because I'm a little bit different. I can kind of bounce back a little bit different or a little bit quicker than the average person. It's just, and then my wife would say, well, you need to be better at getting in touch with your feelings. So I'm kind of one track minds in some cases that I know I've got to focus on this. And so this happened, that happened, all right, fine, but keep going. But how would I advise a person to handle discouragement and guilt after you sin, after you do something that's disappointing to you? It's just natural for you to feel bad about it. Well, that's a good thing. If you do something wrong, if some sort of sin happens or you've been in a season of it and you don't feel bad about it, you don't feel convicted about it, you feel okay, something's wrong. Something's wrong. It's almost like if a death can occur in the house or in the family and you're not bothered by it, what's for dinner, mom? Hey, what are we gonna do next week? It doesn't affect you? Well, we may have a problem. There might be some sort of emotional disconnect. Well, in this case, we don't wanna have a spiritual disconnect. And so sin bothers you. And so to the person that feels guilty after that, that's okay. Take comfort in the fact that sin bothers you. And then if you don't like the way that feels, go to where you can have that feeling alleviated. One thing that tends to happen sometimes is when you sin or you do something, immediately you don't want to, there's enough sin and guilt and sorrow, guilt and sorrow that you don't even wanna look at the Bible.  You feel too dirty to speak to God.  Just so all right, fine. It's out of my system. Now let me turn to God. No, go to God immediately. Turn and put your focus on God immediately. That way, that stench, that guilt. And it shouldn't be an ongoing guilt that you're always constantly filling down. Because remember, our salvation should nullify that. So we shouldn't walk around all day long thinking about the sin that we did last year, two years ago, last month. Anytime new sin shows up, it should bothers us. Or if you've been kind of in a rut, or it's a season as you said, that should bother you. But take comfort that you've got a savior who is there still waiting for you.   Amen. Is there any biblical reference to knowing our loved ones in heaven? I don't see any but one to check there are none. There is no, we don't know. It's one of the great mysteries. The Bible has not told us if we are going to know our loved ones in heaven. If we'll, now we're gonna know everyone. I would imagine that we are going to know everyone that we're gonna be this one big happy family. And now will we identify Mary was my wife on earth? I don't know. I haven't, the Bible just doesn't say it. So because it doesn't say, we can't say. Amen. Why do we say the Holy Spirit when we don't say the Jesus or the God? Why is a definite article used in the case of the Holy Spirit? Seems strange to call a person by the beginning with the. Let me pull up something for you. Find a couple of these. Let's go to Matthew two, a couple of these passages. Let's put this on the screen. Here's something interesting. Christa. Here is the, Matthew 313. This right here. This is the Jesus. So actually we do in the Greek. The definite article is there. Same thing with here, 315. Apocryphaeus day, hi, Jesus. So the Jesus is there answering. But Jesus answered, but the Jesus answered saying to them. So the is actually there. Even if we go to John one, let's go to John one. We know it's there because we talk about all the time. John one in the beginning was the word and the word was with look, the God. The reason why we don't say the in English is because we don't even say it. We when we see the the in the Greek in the English is there. I mean it's there in the Greek because it's a person's proper name or it's referring to someone as though it is a proper name, as a proper noun. But you don't say that in English. We don't carry that forward in English. So you might see the John. You might see the Peter, okay? Well, what is the proper nomenclature for the Holy Spirit? We don't have one. We don't have one.  But as long as we know that he is called a he and he has a personal pronouns attached to him. So in this respect, it's almost like saying the president. Amen, hope that helps. Here's a good question with an answer. Why did Jesus say, eat my flesh and drink my blood when he knew it was forbidden and sound appalled? Well, the whole prohibition on eating blood. I mean eating blood, eating flesh not there's a prohibition on that, but drinking blood there is. Why? Because the life is in the blood. And I think that was his point. I think the point now, I'm trying to get into his mind and I can't. But I think the point is that, yes, drinking blood is prohibited because it is the life of the flesh. The life of the animal is in the blood. And so here's Jesus coming back and saying the same thing. Wait a second, Jesus, that does sound a bit gross. Sounds a bit morbid. That does turn us off. And his point was, are you offended also? Because there were a lot of folks that were offended. And there's a lot more that you're gonna be offended by too, going forward. So why did he use that terminology? I don't know. He could have, again, if it were me, I would not have used that. I would have said something different, but then again, guess what? I'm not the Lord. And so I would have done a lot of things differently and probably if I was the Lord, you wouldn't be saved. So I'd have messed things up. Thank God, thank God I'm not God, amen. But to answer your question, there's just no way. There's just no way to know why, other than the fact that he knows why he chooses his words and he chooses them correctly. So, but as long as we understand what he meant, then we're okay. Amen. Why do you think that God found it important to mention so many people by name, but not bother to really distinguish them? Ezra 818, so let's go to Ezra 818.  So your question was why do we think that God found it important to mention so many people by name, but not bother to really distinguish them? I would have to, well, first of all, because a lot of people, persons here in this passage, it could be that they were just insignificant. The only reason I could think of, again, I'm trying to get into his head and I can't. And so I would say that it's just, their names were insignificant. Oftentimes, not every time, but oftentimes, when you go when you start doing a word search and you look up some of these people, you'll find out, hey, this person is here, this person is there. For example, it's just almost like looking at Alexander in the New Testament, Alexander and Rufus. Paul makes mention of Alexander and Rufus, not the coppersmith, but Alexander and Rufus, whose father is, does anyone know who Alexander and Rufus' father is? Their father is Simeon, the one who carried the cross for Jesus. So sometimes these names are there for a reason and you can, oh, okay, I see something happening here. But in every case, sometimes a name is mentioned once and that's that and there's no real significance for us. Maybe there's a significance from God, don't know. Maybe this is just something that's in the personality of a writer. There's no way to know. There's just no way to know. This is a good question though, but I would, as I'm reading things, be careful. You wanna observe those things, but when you make an observation, make sure that you don't read into the observation and give an interpretation that just can't be given. Amen. There's a good question. I have a question, Corey. Is it okay that I don't have a question for now? It is perfectly okay that you don't have a question for now because it gives us a break, gives me the opportunity to take a drink of my, I make this coffee and I don't drink all, you all know I don't drink all the coffee, but most of the coffee is sitting here and it gets cold. So it gives me an opportunity to drink some more coffee. Have we come to know for certain where the place mentioned in John 1, 2080 is, King James Version, New King James Version says, Beth Barra instead of Bethany. Please read some commentaries if you can, as always. Cool hairdo, thank you, thank you. In John 1, there, let me put it on the screen. And it doesn't matter if I put the King James Version up or the New King James Version, but let me go ahead and put the NASB. You'll see what he's speaking of. There's a bit of a mystery here in John 1, 28. This passage says those things took place in Bethany beyond the Jordan where John was baptizing. But in the King James Version, it may say Beth Barra. Beth Barra and Bethany are not the same place. So we got a problem. Because in the oldest and the earliest and the best manuscripts, it does say Bethany, but this isn't the same Bethany that we know of. This Bethany that's written here, that's in the earliest text, we don't know where this Bethany is. Is he referring to a city, a town, a village? Was it at one point a region called Bethany? Is it kind of like New York City and in New York? Was that, we don't know. We honestly, we really don't know. And so what ends up happening is that later scribes would put Beth Barra in to signify that they think this is Beth Barra. But then we end up finding out that, no, it's not Beth Barra either. So it is Bethany, we just don't know where this Bethany is. Or if Beth, maybe there was a place Bethany and it was wiped out, who knows, a storm came through, don't know. We have no idea because the early church fathers struggled with this. The early, this is how we know it wasn't Beth Barra. The early church fathers also struggled with it being Bethany and they couldn't find it. And we're talking about in the first and second century of the church. This is before we have the Texas Receptors. And they were referring to a Bethany. This other Bethany we just don't know. And so who knows what happened to it? So now we can't say that it wasn't Bethany. We just say that something happened and it's no longer there. Or he's referring to something and we don't have enough insight to know what this Bethany is. So, wait, wait, wait a second, wait a second, wait a second down, wait a second down. Listen, sweetheart, I beg your pardon. Did y'all see what she just said?  Where'd it go? Put it back on the screen.  My coffee will see two places, young lady, two places only. It will see in my, where's my colts mug? My colts mug. It'll be in one of my colts mug. Or it'll be in Joey. This is my buddy Joey, okay? Joey's been riding with me for the longest.  It's not your husband. Yeah, I can't do this, my buddy. So that's why. I'm funny, I'm being silly, I'm being silly. I don't know, I'm not a thermos person. First of all, I don't want this big old container.  You husbands who have wives. They have these gigantic thermoses. They have these, and they have 30 of them. They have 30 of these big gigantic cups and mugs and thermoses and so forth. If you go to my kitchen cabinet, we got two cabinets dedicated. Two cabinets I did with two fingers too, like I'm Richard Nixon. Two cabinets dedicated to these big thermoses. Why? Got a pink one, got a green one. Got a blue one, got a plastic one, got a black one. Got a red one, got a red metal one. We got a plastic metal one. We got a plastic pink one. We got a plastic see-through one, plastic. We got all these different ones and she said, well, all righty then. No, listen, I'm gonna be thorough with this answer because I'm venting. I am venting so much. You've opened up an avenue for me to vent. My daughters, they do that. Well, not my daughter, Bailey doesn't. But my wife and Hannah, they'll buy a new one. They will go and buy a new one. It's like, why, why? Me and my wife had the audacity one day to scrub this thing out. She scrubbed him out. Look, she said, I have two cabinets of it also. It's, I don't know, it's a woman thing. It is a woman thing. I saw something on one of the, I think on Facebook, a guy, it's like, my wife's got all of these. Yeah, I don't know what it is. I don't know what it is, but yeah. But no, I just, I don't know, I like my cup. The one thing, you know what? When I died, put this cup in the coffin with me. Nobody can drink out of it. And you know what, Mark? Something I have not done, if you all notice, I use the NASB 95. There's, yeah, my cup is seasoned. There's also an NASB 2020, which tells you something. What they do is, and if one day I might do this and go and compare the NASB 95 with the NASB 20, 2020, and just show some of the differences. I remember one passage says what he did for man versus people. Just changing the words. What they're always doing is these translation committees, they go back, like the NIVI, they'll go back and say, okay, what's the best word that we can use since English is always trans, morphing, what's the best way to make these words? Because what we're not trying to do is to convey the word for word. What we're trying to do is convey the word with the thoughts behind it. And so, since words change and words have meaning, let's find the best words. And I've got the NASB 20, but I just keep using the NASB 95. And the only reason why I'm using the NASB 95 is because when I use the ESV, oh, you are Calvinist and that's the Calvinist version. And it's like, wow, you can't win. You absolutely cannot win. If I use the King James version, somebody, why use the King James version? If I use it, if I use the new, here's how crazy it is. If I use a new King James version, if I use a new King James version, someone who's a King James version person will get upset with me for using a new King James version. And it's literally the exact, it's literally the exact same manuscripts use. It's just, instead of these or vows, it's the. So, all right, I got a troublemaker here. Let me answer this troublemaker's question. He's only here to start troubling. By the way, how is married life treating you? I've got to ask you, the newlywed, I guess you're still considered a newlywed. I don't know how long the newlywed label or tag last, but how's marriage treating you? Need to know. So question, Matthew 22, 28, 29, where do we see in the Old Testament about no marriage after the resurrection in the Old Testament with your hermeneutic approach to the Old Testament, huh? Okay, hold on. Let's go to Matthew. Matthew. So you're bringing up the man who or the woman who married the different brothers and whose wife will she be? So your question is, well, first, let's read this. Last of all, the woman died in the resurrection. In the resurrection, therefore whose wife of the seven will she be? For they all had married her or they all had her. But Jesus answered and said to them, you are mistaken, not understanding the scriptures nor the power of God. So your question is, where do we see in the Old Testament about no marriage after the resurrection in the Old Testament with your hermeneutic approach to the Old Testament? Well, we don't see it sped up in the Old Testament. As a matter of fact, it's not born out in the Old Testament. We don't know. Now, what they're going off of in this argument here is according to Old Testament, according to the law, this brother marries this woman, he dies, she does not, they don't have a child. And so the next brother steps up and he's like a kinsman redeemer to her. And so then she produces an offspring for that brother. Now, thankfully, thankfully, we don't have that system today because it's not happening in my family. But if it did, I ain't doing it, it's just me. I'm not, nope, I'm not doing it. Nope, sorry, but that's what that was. That's their reference to the Old Testament. But as far as going forward, that's the first time we see this in the New Testament. I mean, the first time that we hear about that they're neither married nor are given in marriage, but are like the angels. The only time that we see that is here. There is no Old Testament reference for that. So, turn away. But anyway, how has marriage treating you? It's typed out in the old, okay, you said there's a type to it, okay. You're gonna email it to me, okay, fine, okay. If I can just get you away from this 1689 confession, I think you'd be dangerous. Dog on Calvinus. Dog on Calvinus. What do you guys say? All right, we got ladies talking about marriage in here. And that means it's time to move on.  They're sons or someone to marry my daughter. You can't marry her until I say you can marry her. And I got to check and see. I think my daughter is bothered or worried that I won't. I'm gonna be too harsh if some guy comes around. So, can you teach us to parse verbs real quick? No, and yes, because now I have to find one that I think would be easy because you have to teach what the verb is. I'm going to do it on next week on Patreon. I'm gonna start, well, not verbs. I'm not gonna do verbs next week, but I'm gonna start giving some basic Greek on Patreon on next week. By the way, if you haven't done so, go to Patreon, join, it's free. We'll go over some basic Greek. I am one that I think you should, if at the very least use an inner linear just to kind of get an idea of what's being stated and understand the tense of these verbs, the cases of these nouns and so forth. Someone asked me, because I think someone said that James White said that it was wrong for people, he didn't like people using inner linear in the beginning. I think he's wrong. He's wrong on that one. Listen, use an inner linear. If an inner linear wets your appetite and sparks your interest to learn Greek, then by all means, there's nothing wrong with using an inner linear at all. So, no, I won't do it right now because I would have to go over a whole lot of other stuff to get to it. You can't just, to parse the Greek verb, you gotta know the basic part of the Greek verb and how it just wouldn't, it would be too time consuming, even though I'm wasting a lot of time now. Any suggestion on how to lower the temperature on the Calvinism versus Provisionism fight?  I'm not, and that way you get along.  Truth of the matter is though, oh gee, there's no way to really lower the temperature. It takes maturity to not want to hold someone's belief against them because you disagree with them. It really does. So, I think this whole level of what we see happening, again, I think that the debate between white and flowers, I thought that was just a poor representation. I think that both of them could have did better, but what it seemed to demonstrate was that their, I wouldn't say that they dislike each other, but it showed that they don't like each other and they were both getting irritated. And I think that was the problem. And I think this, I've said this to Layton. I've done videos about this. And the videos that I've done about Layton weren't even about his doctrine of views.  And so, they'll use your channel to fight and to jab and to stick and to be mean towards Calvinists. Now, I'll just be honest also, Calvinists, sometimes Calvinists can be a bit arrogant also. Sometimes Calvinists can give just like they can get it. And that can be a problem. And if you talk about the other person as though that they aren't just dumb, they don't use their power to do it, they don't use the scripture, they don't study. How in the world can they come to that conclusion? Well, that's a problem. Because I think that the more studied you are, the more learned you are, the more intelligent you are, you'll be able to see how they got to that conclusion even if it's wrong. A good teacher can see why her students or his students got an answer wrong. And not say, how in the world did you get that? Now there are sometimes where a student, one plus one and they have 337. How in the world did you come up with that? But in most cases, in most cases, you can see how a student went the wrong way. And so that can be a problem. It's got to the point where now they are attacking Dr. White's James White scholarship where he got his doctorate from. And so it's kind of ugly. It's getting ugly out there. He did, he made a statement in the debate about the Greek. And in the Greek, he made an error. He made a mistake. He made a mistake about, I think he said that the heiress part of SIPA because it's heiress, it usually, it almost always refers to a false belief. Well, that's not true. I think I know where he was coming from in that he was trying to use that to state the opposite. The opposite is that the believers, the Christian, when we're talking about what a person believes is most commonly used in the part of SIPA. But it doesn't matter if it's an heiress part of SIPA or present active part of SIPA because the heiress or present active, that didn't really matter a whole lot. And so they were looking at that. And I saw there, and the guy that was covering it was right. The problem is though, when you go to the chats in that particular video on his channel, some of the comments toward James White were ugly. Now, does he bring some of that on himself? Yeah, I think he does. But the problem isn't James White and the problem isn't Layton Flowers. The problem is everybody else. We end up, you know what? I'm a Calvinist, you're not, you're horrible. You know what? I'm a provisionist, you're not, you're horrible. And by the way, it's not just Calvinism and provisionism or Calvinism and Armenianism. It is cessationist versus continuations.  And so I'm gonna hold everyone. I try to, and sometimes I might participate in myself unknowingly, I try not to. But if I do, forgive me. But I think that that's why I'm not a cessationist. God can do what he wants to, but at the same time, I'm not, I'm not their type of continuations because he doesn't do it like you guys are doing it. And so the moment that I see it looking, just like I look in the Bible with an amen, praise God. So therein lies a problem. Therein lies the problem because everybody wants to be part of their own routine. Clicking up, it becomes tribal. And as long as we have tribes in the body, we'll always have that. So now this guy, where did I just see him in? This guy, I'm gonna answer your question. I'm gonna answer your question because I don't like you. That's why I'm not to answer your question because you're not a good friend. You are not, you're not a good friend, sir.   How's your brothers? Y'all, this is one of my best friends from high school. This is my buddy, Levi. Can you give me 25 opposite races from about Mark 911? Yeah, listen, we, and he's a nut, by the way. This guy's a nut. We were driving down, I was driving down the street. He knows the story, I'm gonna retell. Driving down the street. And we're driving, what, 40, this is back in the day when you couldn't drive 50 miles. 45 miles an hour, 40, 45 miles an hour down a main thoroughfare. There's three lanes on this side. There's a median and three lanes on the other side. I'm driving, he's in the back seat. While I'm driving in the middle of traffic, he puts his hands over my eyes, eyes, his clothesies.  We had, we had fun in high school. Anyway, we had serious fun. It was actually illegal, the kind of fun that we had. So, all righty. Can you break down Genesis 315? Is Emmatee talking about the devil and is the serpent literal? If so, wouldn't that mean God gave out four curses? Well, one, there's not a limit to how many curses a guy can give out. He cursed not just the being, the devil, and these, now do I think he was an actual literal serpent? Yes, I have no reason not to believe so. Well, of course, that didn't make any sense. How could it be an actual serpent? Well, how could it be an actual earth? How could it be an actual us? All the things that go into making the human being, I think it's a lot easier for a serpent to talk and even to stand up. I'm not sure how this looked, but there's a lot of things that we don't see today. We don't see dinosaurs. You mean to tell me there's actual dinosaurs? Well, yeah, well, then if a serpent can stand up and all dinosaurs are just larger reptiles, okay, I can get it, no problem. I have no problem believing that, I really don't. Because when you compare that versus what else we know that is true, then that's not a problem. But 315 says, and I will put enmity between you and the woman. Well, what is this word, enmity? Genesis, I think we just covered this too, didn't we? I'm not sure if we did or didn't. If I even brought the actual word, what's going on here? Okay, I'm sorry. Trying to get my, let's put it on the screen. Let me click this. And in this way, let me also bring, okay, let's see if you guys can see this. Can you all see this? Let me make this bigger. The word enmity means enmity, but it also means personal hostility between the two, okay? Let's say more so we can see more. Personal hostility between the two, between men, and this case between the serpent and between the woman, but there's more to it than just that. And so, notice what he says, and between your seed and her seed, well, who's his seed? Who's the seed of the serpent? In this case, it can only refer to death. It can only refer to death. And then at the very end, what does he eliminate? He eliminates the devil and death. And we know this is the devil, because was he say that dragon, that great serpent of old, he says that in Revelation, speaking about him, because it says he was in the garden. So, I take it as literal about there being four curses, him cursing the woman, him cursing the ground, him cursing the man, and him cursing the serpent. That's fine. That's not a theological problem. It's not a real big impasse. Amen. Okay. Oh, you meant Ezra 816, okay. Okay, let's see what you meant then, Ezra 816. So, I sent for Eleazar, Aria, Shamiah, Elnath, I'm sorry, Elnathan. I should be able to see that. Jarrett, Elnathan, another Elnathan. Nathan, Zachariah, and Mushilim, leading man, and for Joyrib and Elnathan teacher. So, okay, who are these people? Does it, is there any reference to these people? Same thing. Yeah, there is no, it's still the same thing. It's still the same thing. There's no way, Douglas, to know why these men are mentioned. I don't see any, I mean, if I do a little search, any kind of cross-reference, I'm not seeing any references to these people anyway. So, I don't know. It's still the same. We don't know why he mentions names in some places, in other places that don't know. I would say this though, at the time that it was written, I'm pretty sure they knew who these people were. So, can you please explain Deuteronomy 225? Let's go Deuteronomy 225. A woman shall not wear man's clothing, nor shall a man put on a woman's clothing for whoever does these things, is an abomination to the Lord your God. Well, and by the way, that hadn't changed. That has not changed. Now, what is man's clothing? What is women's clothing? Does that mean that a woman can't wear pants or men can't wear something that resembles how a dress or skirt is? No. For example, if it's a culture where it looks like a dress to us, but to them it's for what men wear. Let's say if you're somewhere in an Eastern culture, that's fine, because they know how to distinguish what's for a man and what's for a woman. Same thing here. We know how certain pants are made for women.  Jesus brings us out also when he's talking about how John comes dressing. John is wearing this, but you guys in these nice plush houses, you leaders, you Pharisees, you rulers, you are wearing soft clothing. And the word that's used for soft clothing, Malachi, Malachi is the same word that's used in 1 Corinthians 6 for effeminate. You are not to do things if you are a man that is fitting of a woman or vice versa. Women are not to do things or to wear things that are fitting for someone of the opposite sex. We've got that mixed up. Now let me just say this to you. I was gonna talk about this a few days ago, but we'll talk about it on next week. But when we talk about this, some of you guys are gonna be bothered. Let me just go ahead and prepare you for this. Guys are gonna be upset and bothered with me. In this case, if you decide, you know what, Cory, you have offended me. I am, I'm no longer coming back. Fine, I love you. But I'm gonna talk about some things that us as men are doing.  There's a reason why. There's a reason why growing up they didn't want you wearing long hair, white or black. Hispanic or what, they didn't want you wearing long. There's a reason why. I couldn't have all these little weird hairdos and so forth when my father wanted to be straight. I'll never forget my mother, I was in kindergarten. I'll never forget this. And she put these little corn rolls in my hair. I hated them, I hated them. My father saw that and he went off on my mother. He, I mean, he went off, he was hot, don't ever, don't you ever let me see, do not put my sons hair in that, no, take it down. As a matter of fact, no, don't worry about it. He took them to the barbershop that day. Took them to the barbershop and my mother was a beautician. Took them to the barbershop, they combed it out and cut it. That was that. I hate, thank you daddy. I hated those things. The reason I'm bringing it up is because sometimes not only do we dress in ways that aren't fitting for men or women, we do things to ourselves that aren't fitting that are what women should do and what men should do. Men with these nose rings and don't tell me it's cultural, because it's not, it's not our culture here. Men with all the different ornaments on their face and ears and their hair and how we're doing things. No wonder men don't know how to treat women cause men don't know how to be men. The problem is not women. The problem has never been women. The society has never been, the issue of the society has never been the women. If women are the problem, it's because men are even more so the problem. That's all. And there's no if and what's about it. And the only men, or the only males that get bothered by that are those that simply don't know what it's like to be a man or be around men. Sorry. I know you might not like the tough talk, whatever, but listen, I'm trying to help you, Buttercup. I'm trying to get you right. I'm trying to fix you because the time is now where we need strong men who love the Lord, but could do so like a man. And I'm sorry. You guys want to have longer hair than the women. Well, there's nothing wrong with it. Yes, it is. Yes, it is. Because now you've got to take time to style your hair, make sure that you got the little edges right and so forth and this and that and all of that. Yeah, there's something about you. There is something about you and you couldn't, there's a reason why you're not doing well today. I'm sorry. And so we're going to get onto that because it's not just the clothing, but it's all the things pretending to men and God has not relaxed the standard on that at all. Sorry. And so some of you guys are thinking about, maybe I need a haircut. You do. If you've been thinking about it, you do.  Amen. Amen. So somebody is going to walk away from the channel next week, Matt. Do I believe that MLK was a believer? MLK did not believe in the Trinity. I think what I'll do is as a matter of fact, I'll tell you what, rant man, Sam, do me a favor. Do me a favor. By the way, can you look at this brother's beautiful haircut? Look at that haircut. We toast you, my friend. But now I don't know all, I've seen some of his writings. And when you go back and you can look at his writings, not his sermons, but remember, he had to, he got a doctorate. He's written his thesis papers and dissertations and so forth. And when he's talking about God's like, wait a second, that God that you're talking about that you're referencing does not resemble the one in the Bible. He got into this whole black liberation theology story. I'm not saying that it necessarily was, but it was black liberation theology-ish. And his Jesus was more of a social justice Jesus. And that's the problem. Jesus did not come to liberate the people social masses. The poor you shall have with you always. He did not come to abolish slavery. He did not come to give women their rights. No, he came to bring people salvation. Now, does that mean that he's okay with women being mistreated or any other race is beaten? No, I'm not saying that. I'm not saying Jesus was okay with that. But if you make Jesus out to be a social justice warrior, then we got a problem. That means that he wasn't concerned about that because he wants you to do right by man. That's the reason why Paul is speaking to a slave holder and is contending for, he's contending for, anisopis. Of course, notice that Paul also did not ask for filimony of all your slaves. It was a cultural thing. But that being the case, when you start reading, and I think what I'll do is we'll probably go ahead and talk about Martin Luther King, Jr. later. So if you can send me an email, then I'll go ahead and put that on the ledger so we can cover that. Amen. Okay. How do you know if you are being punished by God? Well, a couple of questions. Number one, did you do anything that you think you should be punished for? God is doing, when God punishes, there's two reasons why God punishes, and two reasons only. He punishes to kill you or to correct you. That's it. There's no other. He punishes to kill you or to correct you. Well, if you're not dead and you type that chat in, then that means if there is something going on, if you are, I'm not saying you are being punished, then it's to correct you.  It's hard to say.  I don't know. If, and only you know, we know. If we've been kind of engaging in saying we've been doing things we should not do, because we're His, what does the Bible say in Hebrews that He is going to discipline His own? If you are His, He is going to discipline you, and it didn't feel good. Sometimes it's a lot of discipline. Sometimes it's pretty heavy. So only you know if you've done something, but I would say this, whether you're concerned about if you're being punished or not, take whatever it is you're going through as something to correct you, because sometimes He's not punishing you, but He's still correcting you. And the correction might still feel like punishment. I'm going this way and He keeps turning me this way. And I don't like the force that He's using to turn me. Well, whether it's punishment or just gentle love and rebuke, take it that way. Amen. What's the difference between Hades, Hale, and Lake of Fire? Just take Hades and Hale and just make those two synonymous. But the Lake of Fire is where the final destination for all those going to be. There are people that are there in Hale, in Hades. Now, etymologically is there a difference? There is, but not enough where we have to even worry about it between Hale and Hades, where we get the two from. But just make the two synonymous, you'll be fine. There are those that are in Hades right now, that are in the grave, in Hale, in Hades right now that are assigned for the Lake of Fire. At the very end, as we read in Revelation 20 earlier, death and Hades will give up its content and all will be thrown into the Lake of Fire, where they will be forever. So, Hale, right now, is going to be like a picnic compared to Hades, compared to Lake of Fire. Why did Jesus write on the ground when they brought that woman to them? First of all, you're speaking of John 7, verse 33 through John 8, verse 11. Interestingly enough, some of you all know this, that we're not even sure if that passage belongs. We know it doesn't belong at that point. We know that story does not belong in John 53 through 8, verse 11. Matter of fact, in some of your versions of your Bibles, you might see a little mark that says it's not in the earliest manuscripts. Some have it in another part of John, some have it in, I think, Luke. Maybe Mark, I think Luke, though. So the question might be, does it actually belong? I'm going to go with the assumption that it does belong, but just not in that place. So now to answer your question, why do I think he wrote on the ground? I'm not sure. Just to kind of, maybe he's being clever. Listen, I know who you are, because he could have just as easily said whatever it was he wrote. As a matter of fact, let's go there. And I've seen people preach this passage before, and the issue is, maybe you ought not to be so vociferous about preaching, he says. So everyone went to his own home, but Jesus went out to the Mount of Olives early in the morning, he came again to the temple and all the people were coming to him and he sat down and began to teach them. The scribes and Pharisees brought a woman, caught an adultery and having set her in the center of the court, they said to him, teacher, this woman has been caught in adultery in the very act. Now in the law, Moses commanded us to stone such women. What then do you say? They were saying this, testing him. Obviously he knows that because he's writing about it, John is writing about it, so that they might have grounds for accusing him, but Jesus stooped down and with his finger wrote on the ground. But when they persisted in asking him, he straightened up and said to them, he who was without sin among you, let him be the first to cast or to throw the stone at her. Again, he stooped down and wrote on the ground. When they heard it, they began to go out one by one. Now, when they heard what? When they heard what he wrote on the ground or was he writing on the ground saying what he wrote on the ground? But it seems that they heard after he said it. Now, they could be responding to what he heard and then he goes back with what he, they could be responding to what he said and then he goes back to writing. Maybe he's writing what the law says. The law says this woman caught in adultery and then maybe he's writing all of those that were caught because if she was caught in adultery, then she wasn't caught by herself. So she was caught with somebody. Where is he? And maybe he wrote some other things down. Maybe he's writing down about unequal that there's an abomination with God with those who have unequal scales. So you're judging her but not him. And then maybe he wrote, I don't know, maybe he did write their names down. There's no way to know. There's just no way to know. So taking this as true, I'll take the passages being true. There's no way to know. Now you can preach that and I would say, if a person preaches that, you have to be careful to say that you're not being dogmatic in what he definitely wrote. There's just, we don't know. We don't know. Because he could have instead of writing them, their names with her, he could have been writing their sins. Yes, but you stole something. You murdered somebody. Who knows? Who knows? If he wrote it, it was powerful. That's all I can say. Okay, let's take a few more questions and I have got to run. What is the divine counsel, Barry? Barry, if that's your hairdo, that's a wonderful hairdo, by the way. But what is the divine counsel? I have no idea. Levi, thank you for the super chat. And kick rocks, my buddy. But I don't know what the divine counsel is. Lovely, thank you so much for the super chat or super sticker, thank you. But let me look and see.  But I did cover that before. You know, I'll tell you what I'll do. I don't think I've made, did I make a video over that? Let me see, wait one second. Let me look and see. I think I actually made a video over that. So let me just type it in really, really quickly and see. Yeah, I did, I did. Put a comment in the, put a comment after this video and I'll send the link. I'll, matter of fact, I'll do it right now. I'll do it right now. Doggone, I don't have to wait. I can do it right here. So I'll put it in the, if I can find where we are. Here we are. I'll put it here in the chat right here. Here is the link to that particular video covering Psalm 82. Jesus is mentioning of it in John and then also referencing back to it in Psalm 82. Amen. Look at that. Do one more question. Yeah, I got some advice for you, Ms. Rebecca. She says, I consider myself to be saved but I don't think I have the Holy Spirit. I know both can be true. You need advice. Okay, a couple of things. I'm gonna give you the harsh part first and then give you the good part second, okay? The harsh part is this. It could very well be. It could very well be that you're not. That seems harsh, but it's a good thing. The reason why I say that is if you're not saved and you're kind of questioning it, that's better than thinking you are and you're not and never questioning it. Paul says, let every man or woman examine themselves. Jesus tells him, I never knew you. So you wanna make sure. So if you feel like you don't have the Holy Spirit, then it could be because you don't. Now on the flip side, if you are saved and you do have the Holy Spirit but you don't quite feel it. First of all, it's not necessarily a feeling but I understand what you're saying. Then the next question's gotta be is what is your relationship with God like?  Not just here with us, but just off by yourself. Just putting music on, just causing yourself just to think about God, all of those things. You wanna spend time with him, not just time with him, with everyone else, but time with just him. If you're feeling like you're not being convicted, that could be an issue. But the mere fact that this is a thought, this is even an idea, should offer some sort of comfort, the fact that this is what's on your mind. Because we all get to a place where, you know, I'm not feeling it. If you ask people in chats right now, have you ever had moments where, I just don't feel it. I feel like I'm kind of off by myself. I feel like the Lord hadn't been really working in me. I don't, we do that. If everybody, if they're honest, will say, yeah, I've been there. I know what that's like. Now, just all you can do is all you can do and what all you can do here is, there's nothing wrong with always making sure, with always making sure that you do have a relationship. Here's the question. Do you trust that what Christ did on the cross paid for your sins?  Recognizing that and that what he did to save you was dying on the cross, you trust in that, then you're saved.  Well, how do we get filled with the Holy Spirit? Well, here's how, not baptized, but this feeling, be filled as Ephesians 5.18 says, by being closer to him, what James says, draw closer to him. Sometimes you feel like you're at a distance because you have not been drawing closer to him, meaning you don't read like you should. You can, it's easy to get preoccupied with life.  Lord, thank you for this. Thank you for that. Amen. You pray over your food. No, spend some time talking to him. Make prayer your habit, so it's not even an event that I'm praying when I'm walking. I'm praying when I'm going to the kitchen, when I'm in the car. I'm watching TV and I'm speaking with the Lord. Lord, should I even be watching this? Those sorts of things, okay? And then obviously the fellowship with the saints, with the brethren and sisters and just time where you just praise and God, thanking him. Amen.  Make sure you're also reading the Bible. Okay. All right, ladies and gentlemen, I've got to run. Me and my daughter, I have to go get us some dinner, something greasy, something unhealthy, something that's not going to do well for me at my age for her. No big deal because she is, how old is Bailey? She's 17, so won't bother her. For me, I don't even care. I don't even care. I'm going to do a little bit of work, get on my computer, do a little bit of reading and then after that kick my feet up, watch some basketball. Amen. In the meantime, guys, I love you so much. If the Lord didn't come, the Lord willing, I will see you all tomorrow. Bye-bye.


Today we're going to talk about fear of public speaking. So what do ESL students really fear? The biggest concern is when they think about speaking in a non-native language. You have the fluency, grammar challenges, intonation, making a mistake that scares all of us, and most especially they think about who is listening to me. So then we have to look at the strategies. What are some things that I can do to decrease my fear? So most importantly you start planning before your presentation. You have to be prepared, you need to think about being organized, and you have to rehearse, practice giving that speech. Now that your big day is here and you're getting ready for your presentation, you have to make sure that you eat a good meal that morning or afternoon. And right before your presentation, try to take a few deep breaths to calm you down. Okay your presentation has started and so during your speech you should be using visual aids such as pictures, videos, and recordings. This way your audience is looking at the pictures and listening to your sound instead of looking at you. And check in with yourself during your presentation. Pay attention to your body. Let's look at voice projection. If you speak softly you should be practicing to speak a little bit louder when you're giving a speech. Let's take a look at eye contact. Don't just look at one person, look at everyone in the audience.  And what about our nonverbal body movement? Hand gestures. Are you using your hands appropriately? Maybe too many gestures? Maybe not enough. Are facial expressions? Do you remember to smile during your presentation? And posture.  These are all things we need to remember while we're standing in front of an audience giving a presentation. Congratulations your presentation is done. So what do you do now? You should always thank your audience and remember to ask if anyone has a question. Okay, you're not done yet. Now it's time to think about how can I get better for my next presentation. So always remember, ask your teacher and other classmates how you can improve your presentation skills. So good luck on your next presentation.


to the 31st lecture on the subject of digital signal processing in its applications. We are now going to embark on a very important theme related to discrete systems after having completed a fairly extensive discussion on the design of finite impulse response filters using the window approach, a window based filter design method. We now need to work out how we can realize systems and in fact, we had just hinted at the approach to realization in the past, but now we need to treat that subject with some degree of depth and detail. So, in fact, let us put before ourselves the specific problem that we need to discuss. You see, we have before us in realization a causal rational system and the system function takes the following form, summation m going from 0 to capital M, Bm, z raised to the power minus m divided by 1 minus summation l going from 1 to capital N, Al, z raised to the power minus l. So, we have a numerator and a denominator polynomial and our objective is to realize this system. Now, the approach to realization is essentially by using what are called signal flow graphs and we need first to define a signal flow graph in a slightly more formal way than we have done before. A signal flow graph is a collection of nodes and directed edges, you know, even among nodes. We have different kinds of nodes. We have source nodes, we have intermediate nodes and we have sync nodes. So, for example, nodes from which all the edges go outwards, that means nodes which provide to other nodes only are called source nodes. Nodes which have edges coming in as also going out are called intermediate nodes. So, they are neither source nor sync. They have some edges which come in which bring material to the node and some edges which carry material away from the node. Subsequently, we have what are called sync nodes. Sync nodes are nodes to which edges come but from which no edges leave. In fact, the word source and sync are fairly suggestive. Source means that which gives sync means that which consumes. Intermediate is neither source nor sync. Now, it is best to understand this by taking an example. So, let's take an example of a signal flow graph in which we have all the three kinds of nodes, source nodes, intermediate nodes and sync nodes. So, we have this signal flow graph that we have constructed here and what we have done is to construct 1, 2, 3, 4, 5, 6, 7 nodes and we have several edges. We have this edge, this one, all these. For each edge, we have given a multiplier on the edge. The edges, as we remember, an edge carries a multiplier on it. So, a good way to understand nodes and edges is that nodes are like stations at which material is deposited or from which material is taken. These are like trucks which carry away material from one station to the other station. And in the truck, there is some machinery which does processing on the material which is being carried. Now, you must think of every truck that carries material away from a node as carrying the same material. So, it's not as if if there are more trucks, the material is divided among the trucks. This is the conservation law here. Whatever material is available at a station is all carried by all the trucks that leave that station. However, as far as material being created at a station is concerned, all the edges which come in deposit their respective material, all the trucks if you please, which come in to a station, deposit their material on the station and what material is seen at the station is the linear combination is the sum of all this material that is so deposited. So, the rules are different for deposit and take away. For deposit, all the material that is brought is added to form the material at that node. For take away, the material is taken away the same by all the trucks that leave. As I want to repeat once again, there is no conservation law here. Anyway, so for example, here if you look at this signal flow graph, N1 and N2 are examples of what are called source nodes. So, these are source nodes here. N3, N4 and N5 are examples of what are called intermediate nodes and N6 and N7 are examples of what are called sink nodes. Now, to take an example of deposit and take away, all the edges A1, A2 and A3 carry away the same material from the edge N1. That is, whatever material is being provided by node N1 is carried away equally well by these three edges. This edge multiplies that material by A1, this one multiplies the material by A2 and this multiplies the material by A3. And of course, at N3, you have A1 times this material being deposited. At N6, you have A7 times this material, A2 times this material and A times this material coming together and being added and deposited. So, for example, N6 is an example of a sink node here. So, it has no edges going outwards. And N3, N4, N5 as I said have edges coming inward and outward and if you look at N4, for example, the material that you have at N4 is A3 times the material that you have at N1 plus A4 times the material that you have at N2 being added together and deposited to form the material at the station N4. So much so then for signal flow graphs as a mechanism of representation of transmission of sequences, signals or data. You see you must remember the signal flow graph can hold on it either a single number or a Z transform or any other entity on which an operation which the edge is capable of doing is possible. So, here in this context we have only single numbers and we will use signal flow graphs later with single numbers or unique number data for realizing discrete Fourier transforms efficiently. But we will make use of Z transforms sitting on the nodes or at the stations to realize discrete systems as we will do over the next few lectures. So, you see let us then come to a specific realization that we want to do namely the rational causal not necessarily stable though rational causal system that we have written down a few minutes ago. Let us first write down a difference equation linear constant coefficient difference equation that realizes that rational causal system. So, there the output Y of N is related to the input and in the input XN and its past samples and also the past samples of the output. So, Y of N is a combination of all the input samples from the most recent one to the sample capital M away a proper linear combination which we have represented by script B here and plus a linear combination of the past capital N outputs starting from the output one sample away. So, there are N terms here and capital N terms here and capital M terms here. This is a difference equation that describes that rational causal system that we had in the very beginning of this lecture. Now to draw a realization of that system by using adders, multipliers and delays. So, you see what we will do is to realize the feedback part first or the feed forward part first I am sorry. So, we will first realize this part we will take the sum of the input samples and put that into a structure. Well it is very easy to see what that structure says it essentially says take B0 times the input delay the input by 1 take B1 times that input and so on take M such delays in cascade and you get Xn here you get Xn minus 1 here and Xn minus capital N here take B0 times this plus B1 times this plus Bm minus 1 times just the last penultimate one and finally B capital M times X of n minus capital M and add them to at a time we have agreed that we would like to make use of two input adders to be uniform in our structure. We don't want to of course nothing stops us from using adders which have more than two inputs but it is always desirable to use the same kind of unit repeated again and again in an inner realization. So, we prefer to make use of two input adders instead of using arbitrary number of inputs at each adder so with that then we take two at a time and add them so we have Bm times this plus Bm minus 1 times this being added in the first node and you can continue to add one at a time until you reach B0 times Xn here and together all this gives you this part of the sum here Bm Xn minus small m summed for small m going from 0 to capital M this part is obtained at this node here now for the other part of the output let's assume that we have the output somewhere here generated we operate capital N delays on that output so n minus 1 n minus 2 up to n minus capital N we operate capital N delays on this output to give you Yn Yn minus 1 all the way up to Yn minus capital N here now as this equation suggests you need to multiply Yn minus 1 by A1 Yn minus 2 by A2 and so on where you reach Yn minus capital N being multiplied by A capital N and therefore you have these multipliers A1 up to A capital N minus 1 An being operated on these delayed versions of the output and then we sum them two at a time so we sum this and we sum this we get the first sum keep on doing this until you take the factor A1 times Yn minus 1 and finally what you generate here is the expression script A that you have here so we have script B being generated there script A being generated here and if you add these two it generates Yn for you so we are in good shape we've generated Yn back again by using what is called a feed forward section and a feedback section this is the feedback section and this is the feed forward section here now how many elements of different kinds have we used in this realization it is very clear that we used n plus m delay elements n plus m plus 1 multipliers and n minus 1 adders in the feedback path and m adders in the feed forward path and then one adder overall to add the feedback and the feed forward combinations resulting in n minus 1 plus m plus 1 adders and these are assumed to be two input adders remember well let's quickly convince ourselves on this you have M capital M delays here capital N delays there so n plus m delays you have capital M adders two input adders here because you are all the way from B0 to B capital M you have capital N minus 1 to input adders here and you have one more here and of course as far as multipliers go you have M plus 1 there and capital N here so that is an explanation for the numbers that we have put down here make an observation which will help us actually reduce the amount of hardware or software that we are using in realizing the system in fact we notice that what we have done is to decompose the system function into two parts a so-called feedback part and a so-called feed forward part and we have operated the feed forward part first and then the feedback part because we have written HZ in this following cascade decomposition format. The numerator has been put first summation M going from 0 to capital M BM Z raised to power minus M and the denominator has been put next and we may treat HZ as a product of the numerator system function and the denominator system function obviously this is a product of two functions of Z and that product is interchangeable multiplication in the Z domain is also of course commutative so we could put this feedback structure first and the feed forward structure next and let's indeed do that in the architecture here so if you had only the feedback structure then you would have a structure like this realizing it in direct form one you would first put capital N delays you would multiply the first output of the delay the output of the first delay by A1 and so on up to A capital N you add two at a time and then finally complete the sum with the input to produce the output here up to here so this realizes the numerator so sorry the denominator this realizes the denominator this realizes HAZ if you recall HAZ is this so here you have a numerator of one and a denominator given by this and if you use the structure that we just described this is the realization with that structure together with that you have an HBZ also being realized and HBZ is realized in this way you would simply put a cascade of capital M delays multiply subsequently by B0 B1 up to B capital M and then add two at a time to produce the output and this is indeed the final output here now when we put the system function in this form something becomes evident immediately what you have here now let us use the rules of signal flow graphs so you have a station here what is at this station is essentially what is at this station carried with a multiplier of one so what is located at this station is the same as what is located at this station there is no difference these are only arrows going outwards if you notice and therefore what we have here is just this delayed by one sample what we have here is this delayed by one sample and if you look at it these in sequence must carry the same material to this material must be the same this material must be the same similarly if you go step by step one one delay downwards the corresponding pair of stations must carry the same material so we are in fact wasting stations here and delays as well you might as well have picked because each station has the capability to provide as many outgoing edges as you desire so there is really no need to keep two stations carrying the same material all the time and therefore all that we need to do is to fuse this train of delays and this train of delays and you would do that by looking at which is larger capital N or capital M putting a stream of delays with the maximum of capital N and capital M delays on that stream and tapping off the outputs of the delays one after the other and that leads to a structure like this note carefully what's happening here you have the middle note as you did here you have this middle note the middle note these are really the same is placed here you have delayed these one sample at a time and you have a stream of delays with maximum of N and M delays in the stream you have taken A1 times what comes out of the first delay and fed it backwards and you have taken B1 times what comes out of the first delay and fed it forward and you are keeping on doing this A1 B1 here A2 B2 next and so on and except at the top branch you would need to multiply this by B0 and the rest of it is of course the same there is no change now you see obviously here we have kept the number of multipliers the same there is no change in the number of multipliers in fact there is no real change in the number of adders as well what has changed is the number of delays but yes quite a bit from N plus M delays the maximum of N and M delays and therefore this architecture is definitely more economical in terms of hardware or software requirement this is called direct form 2 this realization is called direct form 2 as against the earlier realization here which we call direct form 1 just to flash both before you this is direct form 1 where you have all these additional delays and this is direct form 2 where you have economized on the number of delays then let us take an example in fact let us put down an example where you have capital M equal to 2 and capital M equal to 3 and draw the direct form 2 architecture so you can see very clearly that you would have a middle node here you have so you see if capital M is equal to 2 and capital N is equal to 3 then their maximum is 3 and therefore you need 3 delays in cascade in a stream you tap off A1 times this A2 times this and A3 times this and add them 2 at a time ok and finally add the input to produce the intermediate node subsequently we multiply this by B0 this by B1 and this by B2 and add them again 2 at a time multiply this by B0 and of course so here you have YN being generated by the feed forward path the feed forward path is here the feedback path is here and let us give names to each of these nodes in turn V1, V2, V3, V4, V0 here we begin from this node V5, V6, V7, V8, V9 and finally V10 and then we have the input node X and the output node Y


Meet Double, a versatile project making app that transforms your smartphone into countless virtual shields and much more. Exploit these sensors in your phone to make endless cool projects. Like you want, our gamer is so engrossed in. The best part? It's super easy. Just write the code in Arduino IDE or scratch, upload it to your board, select your Bluetooth device and pair it with Double. Open the module and low and behold. Double works with popular boards like the Arduino Uno, Mega, ESP32 and Device. Basically everything with the Bluetooth 2.0, 4.0 or BLE. With Double, the possibilities are truly endless. Controlled robots, both simple and complex. Challenge your friends to a game of Robo Soccer. Make a line follow using your phone's camera or create music with colors.  Just give some voice commands and watch the magic happen. Turn off the light. You can also visualize your own heartbeat using the oscilloscope module. And you never lose your data. Because Double's data logger lets you record sensor readings and extremely handy tool for your experiments. Having trouble calibrating or debugging your project? The pin state monitor is here to save your day. It lets you remotely monitor the life status of all pins and detect the fault real quick. Receive timely notifications and messages and stay in complete control of your project. Always. Publish or fetch data online with ease by connecting your board to the internet. Play music or record a message using the music module and make your beloved's day with innovative surprises. Will you marry me? You can also use multiple modules together. The same way we use the sensor and camera modules to click a group picture for you. All you gotta do is make some noise. Double lets you make countless exciting projects and that too completely for free. Save tons of money with Double, the only shield you need. Download the app now to bring innovation to your fingertips.