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INTRODUCTION

At Catholic Mass at the Vatican,  2024, March 24 16 Mark 11:1-11 was read at the Vatican.
Jesus said to them, “Go into the village opposite you, and immediately on entering it, you will find a colt tethered on which no one has ever sat. Untie it and bring it here.

“Are you the king of the Jew?” Jesus answered “You say that.” (Luke 23) 
Jesus did not need to appear like Messiah doing what is written in the prophesy of  Isaiah (Is 50,4-79o and psalm 21

He said “the first will be last and the last will be first”

I believe that Jesus did not want to be treated like a king.
The people who knew him in Giudea, his disciples and we too today, may however want to celebrate him like a king.

He said “If you love me, keep my commandments” (John 4:15) 
We must shoudl love Jesus mong others “loving your neighbor and enemies”  We can do it by listening and trying to understand what is 

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INDEX

• introduction
• The text
• The message
• Conclusion
• Contact

.

The texts

( N:B. The Bible texts are taken from 
https://www.vatican.va/archive/ENG0839/_INDEX.HTM
Gospel texts below are copied from the only Bible available in pdf format without copyright limits. (christianwritingtoday.com/free_downloads/WebNT_CWTedition.pdf ) As www.christianwritingtoday.com is not visible anymore, I found this online bible  https://literalbible.com/blb.pdf  ) I am often also consulting  the Vatican version and

• https://www.vatican.va/archive/ENG0839/_INDEX.HTM
  and linking to e.g.:
• www.vatican.va/archive/ENG0839/_PW3.HTM#GOSP.MAR.1.1 (1-9-A-…)
• www.vatican.va/archive/ENG0839/_PWK.HTM#GOSP.LUK.1.1 (K…Z 1… )
• www.vatican.va/archive/ENG0839/_PVA.HTM#GOSP.MAT.1.1 (A …Z, 0-1 ) 
• www.vatican.va/archive/ENG0839/_PX9.HTM#GOSP.JOH.1.1  ( 9.A….T 

 

Mark 11:1-11 says:

1 ¹ When they drew near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sent two of his disciples
2 and said to them, “Go into the village opposite you, and immediately on entering it, you will find a colt tethered on which no one has ever sat. Untie it and bring it here.
3 If anyone should say to you, ‘Why are you doing this?’ reply, ‘The Master has need of it and will send it back here at once.'”
4 So they went off and found a colt tethered at a gate outside on the street, and they untied it.
5 Some of the bystanders said to them, “What are you doing, untying the colt?”
6 They answered them just as Jesus had told 
them to, and they permitted them to do it.
7 So they brought the colt to Jesus and put their cloaks over it. And he sat on it.
8 Many people spread their cloaks on the road, and others spread leafy branches that they had cut from the fields.
9 Those preceding him as well as those following kept crying out: “Hosanna! Blessed is he who comes in the name of the Lord!
10 Blessed is the kingdom of our father David that is to come! Hosanna in the highest!”
11 He entered Jerusalem and went into the temple area. He looked around at everything and, since it was already late, went out  to Bethany with the Twelve.

Mark 14,1-15,47 says:

1 ¹ The Passover and the Feast of Unleavened Bread were to take place in two days’ time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death.
2 They said, “Not during the festival, for fear that there may be a riot among the people.”
3 ² When he was in Bethany reclining at table in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head.
4 There were some who were indignant. “Why has there been this waste of perfumed oil?
5 It could have been sold for more than three hundred days’ wages and the money given to the poor.” They were infuriated with her.
6 Jesus said, “Let her alone. Why do you make trouble for her? She has done a good thing for me.
7 The poor you will always have with you, and whenever you wish you can do good to them, but you will not always have me.
8 She has done what she could. She has anticipated anointing my body for burial.
9 Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her.”
10 Then Judas Iscariot, one of  the Twelve, went off to the chief priests to hand him over to them.
11 When they heard him they  were pleased and promised to pay him money. Then he looked for an opportunity to hand him over.
12 On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, ³ his disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”
13 He sent two of his disciples and said to them, “Go into the city and a man will meet you, carrying a jar of water. ⁴ Follow him.
14 Wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”‘
15 Then he will show you a large upper room furnished and ready. Make the preparations for us there.”
47 One of the bystanders drew his sword, struck the high priest’s servant, and cut off his ear.

Footnotes

1 [1-⇒ 16:8] In the movement of Mark’s gospel the cross is depicted as Jesus’ way to glory in accordance with the divine will. Thus the passion narrative is seen as the climax of Jesus’ ministry. 14, 1: The Passover and the Feast of Unleavened Bread: the connection between the two festivals is reflected in ⇒ Exodus 12:3-20; ⇒ 34:18; ⇒ Lev 23:4-8; ⇒ Numbers 9:2-14; ⇒ 28:16-17; ⇒ Deut 16:1-8.
The Passover commemorated the redemption from slavery and the departure of the Israelites from Egypt by night. It began at sundown after the Passover lamb was sacrificed in the temple in the afternoon of the fourteenth day of the month of Nisan. With the Passover supper on the same evening was associated the eating of unleavened bread. The latter was continued through Nisan 21, a reminder of the affliction of the Israelites and of the haste surrounding their departure. Praise and thanks to God for his goodness in the past were combined at this dual festival with the hope of future salvation. The chief priests . . . to death: the intent to put Jesus to death was plotted for a long time but delayed for fear of the crowd (⇒ Mark 3:6; ⇒ 11:18; ⇒ 12:12).
2 [3] At Bethany on the Mount of Olives, a few miles from Jerusalem, in the house of Simon the leper, Jesus defends a woman’s loving action of anointing his head with perfumed oil in view of his impending death and burial as a criminal, in which case his body would not be anointed. See further the note on ⇒ John 12:7. He assures the woman of the remembrance of her deed in the worldwide preaching of the good news.
3 [12] The first day of the Feast of Unleavened Bread . . . the Passover lamb: a less precise designation of the day for sacrificing the Passover lamb as evidenced by some rabbinical literature. For a more exact designation, see the note on ⇒ Mark 14:1. It was actually Nisan 14.
4 [13] A man . . . carrying a jar of water: perhaps a prearranged signal, for only women ordinarily carried water in jars. The Greek word used here, however, implies simply a person and not necessarily a male.

 

 

 

 

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The message

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conclusion

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Contact

I am thankful for all the intelligent comments that contribute to this little encyclopedia.

I am pleased to dialog live about issues published on this site. I find myself also in Mastodon as Aeolian.

Have a good day.

.

INTRODUCTION

At Catholic Mass,  March 10, 2024, John 3,14-21 was read.

Pope Francis said that God knows everything and he does not condemn us. It is as I understand an allegorical interpretation of Jesus’ words to Nicodemus.

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INDEX

• introduction
• The text
• The message
• Conclusion
• Contact

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The texts

( N:B. The Bible texts are taken from 
https://www.vatican.va/archive/ENG0839/_INDEX.HTM
Gospel texts below are copied from the only Bible available in pdf format without copyright limits. (christianwritingtoday.com/free_downloads/WebNT_CWTedition.pdf ) As www.christianwritingtoday.com is not visible anymore, I found this online bible  https://literalbible.com/blb.pdf  ) I am often also consulting  the Vatican version and

• https://www.vatican.va/archive/ENG0839/_INDEX.HTM
  and linking to e.g.:
• www.vatican.va/archive/ENG0839/_PW3.HTM#GOSP.MAR.1.1 (1-9-A-…)
• www.vatican.va/archive/ENG0839/_PWK.HTM#GOSP.LUK.1.1 (K…Z 1… )
• www.vatican.va/archive/ENG0839/_PVA.HTM#GOSP.MAT.1.1 (A …Z, 0-1 ) 
• www.vatican.va/archive/ENG0839/_PX9.HTM#GOSP.JOH.1.1  ( 9.A….T )

14 And just as Moses lifted up ⁵ the serpent in the desert, so must the Son of Man be lifted up,
15 ⁶ so that everyone who believes in him may have eternal life.”
16 For God so loved the world that he gave ⁷ his only Son, so that everyone who believes in him might not perish but might have eternal life.
17 For God did not send his Son into the world to condemn ⁸ the world, but that the world might be saved through him.
18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.
19 ⁹ And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.
20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.
21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.

Footnotes

5 [14] Lifted up: in ⇒ Numbers 21:9 Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.
6 [15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.
7 [16] Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf ⇒ Romans 8:32.
8 [17-19] Condemn: the Greek root means both judgment and condemnation. Jesus’ purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.
9 [19] Judgment is not only future but is partially realized here and now.

 

 

 

 

 

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The message

 

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conclusion

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Contact

I am thankful for all the intelligent comments that contribute to this little encyclopedia.

I am pleased to dialog live about issues published on this site. I find myself also in Mastodon as Aeolian.

Have a good day.

Jesus never liked to do Miracles so I doubted on the reliability of these miracle stories.

These stories also distracted my reading from the Jesus’ teaching.

But Pope Francis opened my eyes on those miracles. I discovered Rudolf Buntmann and of Alexandria way of reading the Gospels, and that the PopeFrancis intepreted the Gospel  miracles  the same way, almost ignoring the details but putting focus on the message behind a miracle.
Like for the sharing of bread and fish I said “Share your food with others”

 

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INTRODUCTION

At Catholic Mass,  March 3, 2024, John 2,13-25 is read.

 

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INDEX

• introduction
• The text
• The message
• Conclusion
• Contact

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The texts

( N:B. The Bible texts are taken from 
https://www.vatican.va/archive/ENG0839/_INDEX.HTM
Gospel texts below are copied from the only Bible available in pdf format without copyright limits. (christianwritingtoday.com/free_downloads/WebNT_CWTedition.pdf ) As www.christianwritingtoday.com is not visible anymore, I found this online bible  https://literalbible.com/blb.pdf  ) I am often also consulting  the Vatican version and

• https://www.vatican.va/archive/ENG0839/_INDEX.HTM
  and linking to e.g.:
• www.vatican.va/archive/ENG0839/_PW3.HTM#GOSP.MAR.1.1 (1-9-A-…)
• www.vatican.va/archive/ENG0839/_PWK.HTM#GOSP.LUK.1.1 (K…Z 1… )
• www.vatican.va/archive/ENG0839/_PVA.HTM#GOSP.MAT.1.1 (A …Z, 0-1 ) 
• www.vatican.va/archive/ENG0839/_PX9.HTM#GOSP.JOH.1.1  ( 9.A….T )

John 2,13-25

13 ^10 11 Since the Passover of the Jews was near, Jesus went up to Jerusalem.

14 ¹² He found in the temple area those who sold oxen, sheep, and doves, ¹³ as well as the money-changers seated there.

15 He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables,

16 and to those who sold doves he said, “Take these out of here, and stop making my Father’s house a marketplace.”

17 ¹⁴ His disciples recalled the words of scripture, “Zeal for your house will consume me.”

18 At this the Jews answered and said to him, “What sign can you show us for doing this?”

19 Jesus answered and said to them, ¹⁵ “Destroy this temple and in three days I will raise it up.”

20 The Jews said, “This temple has been under construction for forty-six years, ¹⁶ and you will raise it up in three days?”

21 But he was speaking about the temple of his body.

22 Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken.

23 While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing.

24 But Jesus would not trust himself to them because he knew them all,

25 and did not need anyone to testify about human nature. He himself understood it well.

Footnotes

 

 

 

 

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The message

19 Jesus answered and said to them, ¹⁵ “Destroy this temple and in three days I will raise it up.”
20 The Jews said, “This temple has been under construction for forty-six years, ¹⁶ and you will raise it up in three days?”

The Catholic church refers to the temple as his own temple and his resurrection after three days.

But we know that no one dies after 3-6 hours at the cross, his knees were never crushed and the speer traficted Jesus’ right torso releasing liquid to allo w the hearth beat.  Blood came out but that would not happen if the heat did not live and create blood pressure.  

 

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conclusion

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Contact

I am thankful for all the intelligent comments that contribute to this little encyclopedia.

I am pleased to dialog live about issues published on this site. I find myself also in Mastodon as Aeolian.

Have a good day.

.

INTRODUCTION

I am looking at the Israeli serie Fauda. It is curious that in the first and second season, Hamas are described as helping Israel get rid of ISIS infiltration in Gaza. I started looking back i on the Hamas and Fatah history and how and when did this Palestinian-Jew conflict start. Many say it started in the 1900th century but I have my doubts,

 

 

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INDEX

•  
• Section 1 – exponentiation
• Section 2 – The Samaritan – Hebrew conflict
• Section 3
• Section 4
• Section 5
• Section 6
• Conclusion
• Sources
• Contact me on FB

 

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Section 1- Samaria 

This is the map as shared in Wiki.	The holy Samaritan area is now part of the Westbank. Map is taken fromwalkingwithmary.org

 

Just to give an example. Mount Palestinian Nablus is situated on the southern slope of Mount Ebal and has  the former Samaritan holy Mount Gerizim on its southern side.
The right side map is taken from Google Maps.

 

 

 

That the Palestinian Westbank is on the old Samaria made me remember about the the Palestinian-Israeli conflict reminds me about  the old conflict between Samaritans and Jews. 

 

 

 

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Section 2- The Samaritan – Hebrew conflict.

 If you search for  “the Samaritan – Hebrew conflict” you find plenty of sites on Internet.

 

A good definition of who is a Samaritan can be found in https://www.britannica.com/topic/Samaritan

 

However, John Hyrcanus’s mercenary army destroyed the  Samaritan Temple on Mount Gerizim  about  around 111–110 BCE. Destroying the Samaritan Temple on Mount Gerizim helped ameliorate John Hyrcanus’s status among the religious elite and common Jews who detested any temple to Yahweh outside of Jerusalem. (read more in Wiki )

uscatholic.org/articles/202005/why-didnt-the-jews-and-samaritans-get-along/ writes about the Samaritans that it was thought that “the non-exiles didn’t suffer with their kinfolk (ed. eciled Jews) and didn’t deserve to be counted among them.(ed the Jews)”

housetohouse.com/jews-samaritans-hate-one-another-much/
writes “Later, after Israel’s fall to the Assyrians, they began to intermarry with the Assyrians, contrary to Deuteronomy 7:3-5. This is why the Jews hated the Samaritans as “dogs,” or “half-breeds.” 

tells more about this issue

( Deuternonomy 7:1-3 ) says:

1. “When the LORD, your God, brings you into the land which you are to enter and occupy, and dislodges great nations before you – the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites: seven nations more numerous and powerful than you –
2. and when the LORD, your God, delivers them up to you and you defeat them, you shall doom them. Make no covenant with them and show them no mercy.
3. You shall not intermarry with them, neither giving your daughters to their sons nor taking their daughters for your sons

Are the otŕtodox violent Israeli still following Deuteronomy 7 Seeing the Palestine people like Smaritn dogs?

 

I found a very nice article in New York Times describing the life of Samaritans today.

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Section 3

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Section 4

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Section 5

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Section 6

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conclusion

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Sources

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Contact

If you want to become a contributor contact me on Mastodon

Have a good day.

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INTRODUCTION

At Catholic Mass,  October 15, 2023, Matthew 22,1-14 is read. Jesus shares the Parable of the Wedding Banquet

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INDEX

• introduction
• The text
• The message
• Conclusion
• Contact

.

The texts

( N:B. The Bible texts are taken from 
https://www.vatican.va/archive/ENG0839/_INDEX.HTM
Gospel texts below are copied from the only Bible available in pdf format without copyright limits. (christianwritingtoday.com/free_downloads/WebNT_CWTedition.pdf ) As www.christianwritingtoday.com is not visible anymore, I found this online bible  https://literalbible.com/blb.pdf  ) I am often also consulting  the Vatican version and

• https://www.vatican.va/archive/ENG0839/_INDEX.HTM
  and linking to e.g.:
• www.vatican.va/archive/ENG0839/_PW3.HTM#GOSP.MAR.1.1 (1-9-A-…)
• www.vatican.va/archive/ENG0839/_PWK.HTM#GOSP.LUK.1.1 (K…Z 1… )
• www.vatican.va/archive/ENG0839/_PVA.HTM#GOSP.MAT.1.1 (A …Z, 0-1 ) 
• www.vatican.va/archive/ENG0839/_PX9.HTM#GOSP.JOH.1.1  ( 9.A….T )

Matthew 22,1-14 says:

1 ¹ Jesus again in reply spoke to them in parables, saying,
2 “The kingdom of heaven may be likened to a king who gave a wedding feast ² for his son.
3 ³ He dispatched his servants to summon the invited guests to the feast, but they refused to come.
4 A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”‘
5 Some ignored the invitation and went away, one to his farm, another to his business.
6 The rest laid hold of his servants, mistreated them  and killed them.
7  The king was enraged and sent his troops, destroyed those murderers and burned their city.
8 Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.
9 Go out, therefore, into the main roads and invite to the feast whomever you find.’
10 The servants went out into the streets and gathered all they found, bad and good alike, ⁵ and the hall was filled with guests. 
11 ⁶ But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.
13 ⁷ Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’
14 Many are invited, but few are chosen.”

Footnotes

1  This parable is from Q; see ⇒ Luke 14:15-24. It has been given many allegorical traits by Matthew, e.g., the burning of the city of the guests who refused the invitation (⇒ Matthew 22:7, which corresponds to the destruction of Jerusalem by the Romans in A.D. 70. It has similarities with the preceding parable of the tenants: the sending of two groups of servants (⇒ Matthew 22:3, 4), the murder of the servants (⇒ Matthew 22:6 the punishment of the murderers (⇒ Matthew 22:7), and the entrance of a new group into a privileged situation of which the others had proved themselves unworthy (⇒ Matthew 22:8-10. The parable ends with a section that is peculiar to Matthew ⇒ Matthew 22:11-14, which some take as a distinct parable. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (⇒ Matthew 22:1-10), and something that will be possessed only by those present members who can stand the scrutiny of the final judgment 
(⇒ Matthew 22:11-14).
The parable is not only a statement of 
God’s judgment on Israel but a warning to Matthew’s church.
2- Wedding feast: the Old Testament’s portrayal of final salvation under the image of a banquet (⇒ Isaiah 25:6) is taken up also in ⇒ Matthew 8:11; cf ⇒ Luke 13:15.
3. Servants . . . other servants: probably Christian missionaries in both instances; cf ⇒ Matthew 23:34.
4. See the note on ⇒ Matthew 22:1-14.
5. Bad and good alike: cf ⇒ Matthew 13:47.
6. A wedding garment: the repentance, change of heart and mind,
that is the condition for entrance into the kingdom (⇒ Matthew 3:2; ⇒ 4:17)
must be continued in a life of good deeds (⇒ Matthew 7:21-23).
7. Wailing and grinding of teeth: the Christian who lacks the wedding garment of good deeds will suffer the same fate as those Jews who have rejected Jesus; see the note on ⇒ Matthew 8:11-12.

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The message

The pope did not have an ordinary Angelus today. he dedicated his time to the war in Israel and Gasa.

The term βασιλεία in the Gospel of Matthew 22:2 translated into English as Kingdom can be interpreted both as ‘Kingdom’ and the dynamic word ‘kingship’, which means how God leads his world. (https://gupea.ub.gu.se/handle/2077/64828 )

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conclusion

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Contact

I am thankful for all the intelligent comments that contribute to this little encyclopedia.

I am pleased to dialog live about issues published on this site. I find myself also in Mastodon as Aeolian.

Have a good day.

THE NOVEL – Following the son of man

 

The birth 

It was a hot summer. The New Year was celebrated a few days earlier with the Yom Kippur fast. It was the month of Tishri but the town was too small and poor to be able to spend time on celebrations.

The shepherds were in the fields watching over their flocks. They looked after their animals or processed wool, milk and cheese. The families of the village who did not own animals, had gone to collect the first olives. Silence reigned among the houses. Not even the cicadas could be heard this morning. Those few villagers who remained, were busy in their homes carding wool or preparing for the olive harvest.

Even the town midwife, Dina, had remained but she was busy with other preparations. She had promised his neighbor Mariàm to help her with the birth which was now imminent. It was the first time for Mariàm who was only 13 years old. She was scared but Dina told her that she was with Yoseph. They would help her get through this first experience. Yoseph was a man with a calm character and Mariàm had a body already mature enough to be able to give birth without major complications. Dina was happy that Mariàm and Yoseph had followed the advice not to undertake the long journey to Bethlehem, which the town’s Levite priest Nicodemus and some families in the town had done. The belly was heavy and the risk to the mother and the unborn child was too great. Being in the last month of pregnancy, Mariàm would probably have lost her baby by riding on a donkey and walking for more than 30 hours under a hot sun.

Dina, the midwife, sat on an olive trunk stool that Yoseph had given her and observed the silence in the little house while thoughts whirled in her head. She thought about the danger for Yoseph and Mariàm due to the malicious rumors that were circulating in the village about the maternity of Maryan. How would the other children in the village welcome this new baby? Gossiping is a pastime for many who have nothing else to say.

No voices could be heard outside. The dogs that normally bark between the houses were together with their owners outside the village. Dina listened to the rhythm of her breathing and heartbeat when suddenly a strong hand knocked on the door. It was Yoseph. He shouted in an anxious voice:

“Mariàm is about to give birth!”.

Dina almost jumped off her stool in fright and hurried towards the door. “I’m coming!”.

Yoseph was panting. Dina picked up a dozen pieces of fabric that she had placed next to the entrance.

“Let’s go and don’t worry,” she said in his typical, firm and calm voice. They left at a fast pace towards the house of Mariàm and Yoseph, who were on the other side of the square. Near the house, in the shade of a gigantic Benjamin ficus, stood a small group of women whispering. Dina knew these women and said in a powerful voice

“Please, go and get fresh water from the well!”

She hoped to make them do something useful instead of gossiping.
Yoseph and Dina entered the house. The women remained outside, continuing to whisper ignoring the midwife’s request.
Shortly afterwards some people with their dogs appeared in the square. They came from the olive grove with baskets full of olives. Some women came with baskets on their heads. 
They were talking and seemed happy. They approached the group of women to ask what was going on. The dogs chased each other while the children teased each other. The adults said to the children to keep quiet and still, whereupon they all stopped.
It didn’t take long until a woman’s scream was heard in the square. 
The people looked into each other’s eyes and soon after there was a shrill cry. The silence in the square became total. The dogs also stopped and pointed their ears toward the house of  Mariàm and Yoseph. One of the children asked “What happened?”
An adult replied “Mariàm’s baby has been born”.
Dina cut the umbilical cord with the obsidian knife and wrapped the newborn in the swaddling clothes she had brought.
Dina said to Yoseph: “Rinse your little finger and let the baby suck its tip.”
 “Mariàm needs to rest for a couple of hours.”
Yoseph had never done anything like this. He sat on the ground with the unborn child in his arms. He was impressed by how strongly the newborn sucked the tip of his finger. The father and his newborn son exchanged their first glances. This first glimpse of his newborn brought tears of joy to his eyes. He now felt great pride as a father and that he loved Mariàm who had given him this beautiful son. He was happy that they got a boy because the work with the wheels, yokes, plows and rakes was hard.  He earned little. Maryam preferred a girl because working with sheets paid a lot but it was difficult without help. Her sheets were in great demand in the village and by the Romans. With an extra helping hand in the family, they could live better and perhaps afford more trips to the temple in Jerusalem. 
Now that the Highest had given a male child, Yoseph hoped to have other boys with  Mariàm.
He peeked outside to see if there were people who wanted to see the child but there was no one left in the square. ‘What were those women thinking?’ thought Yoseph.

The name of the unborn child
Yoseph sat on the ground for a few hours with the unborn child who was sometimes sucking and sometimes seemed to be sleeping. Mariàm was sleeping. But the very loud thunder of a storm woke her up. The thunder and the splash of the water on the stones outside shortly afterward had no effect on the sleeping baby. He continued to sleep peacefully. Yoseph and Mariàm looked into each other’s eyes, smiling in the soft light of an oil lamp. Yoseph told Mariàm with his eyes that the baby was sleeping. Yoseph approached her and asked whispering in her ear what name to give to the baby. Mariàm remained silent thinking. After further lightning and thunder, she said with a smile “Jehoshua, Yeschuah, or Yesha”. 

“Why this name?” Yoseph asked.
“Yeshuah means savior.” Mariàm invited him to come closer to her and explained:

“When my blood stopped flowing two moons after the visit to the well, Dina explained that I was pregnant and that I was expecting a child that had to be yours.”

“I thought then that the child I had in my womb perhaps one day will be our salvation. Yesha is simpler than Yeschuah. That’s why I want to call him Yesha. Maybe he will save us too one day.”

Yoseph nodded and after a moment of thought, said:

 

“It seems like a good choice to me, Mariàm. Let’s hope that the baby will also save us from the bad rumors that are circulating about you.”

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INTRODUCTION

Reading about the  Immunosenescence investigation on  ISS I came back to the telomere issue that I read about some time ago. Telomere science explains why cell stop reproducing after a certain number of cell divisions. I add info about this in section 2 of this page.

 

 

 

Telomers

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INDEX

•  
• Section 1 – exponentiation
• Section 2 -Telomere science
• Section 3
• Section 4
• Section 5
• Section 6
• Conclusion
• Sources
• Contact me on FB

 

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Section 1

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Section 2 – Telomere science

Wiki says:

“A telomere (/ˈtɛləmɪər, ˈtiːlə-/; from Ancient Greek τέλος (télos) ‘end’, and μέρος (méros) ‘part’) is a region of repetitive nucleotide sequences associated with specialized proteins at the ends of linear chromosomes. Telomeres are a widespread genetic feature most commonly found in eukaryotes. In most, if not all species possessing them, they protect the terminal regions of chromosomal DNA from progressive degradation and ensure the integrity of linear chromosomes by preventing DNA repair systems from mistaking the very ends of the DNA strand for a double-strand break.”

The limit of how many times a cell can replicate is called the Hayflick limit

Wiki says about this limit:

The typical normal human fetal cell will divide between 50 and 70 times before experiencing senescence. As the cell divides, the telomeres on the ends of chromosomes shorten. The Hayflick limit is the limit on cell replication imposed by the shortening of telomeres with each division.”

“The concept of the Hayflick limit was advanced by American anatomist Leonard Hayflick in 1961,^[3] at the Wistar Institute in Philadelphia, Pennsylvania. Hayflick demonstrated that a normal human fetal cell population will divide between 40 and 60 times in cell culture before entering a senescence phase.”

May stress contribute to a faster rate of neural cell replications and consequently enter the senescence phase earlier starting e.g. dementia?

 

says:
“Stress affects the immune system, which is known to play an important role in the development of dementia.

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Section 3

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Section 4

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Section 5

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Section 6

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conclusion

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Sources

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Contact

I am thankful for all the intelligent comments that contribute to this little encyclopedia of mine.
You reach me also on Mastodon

Have a good day.

 

Have a good day.