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May 9th, 2018
At Waterloo Region District School Board we believe that all of our staff play an important role in supporting students' confidence and success.
May 9th marks Support Staff Appreciation Day. This is a day in which we celebrate the skills, commitment and dedication of our educational support staff in helping create bright futures for our students.
Please join us in expressing our gratitude to educational support staff for the important roles they play in inspiring confidence in our students and helping them prepare for tomorrow.


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Primates in peril
Extinction threat growing for mankind's closest living relatives
Photo: Tilo Nadler
Mankind's closest living relatives – the world's apes, monkeys, lemurs and other primates – are under unprecedented threat from destruction of tropical forests, illegal wildlife trade and commercial bushmeat hunting, with 29 percent of all species in danger of going extinct, according to a new report by the Primate Specialist Group of IUCN's Species Survival Commission (SSC) and the International Primatological Society (IPS), in collaboration with Conservation International (CI).
Titled Primates in Peril: The World's 25 Most Endangered Primates—2006–2008, the report compiled by 60 experts from 21 countries warns that failure to respond to the mounting threats now exacerbated by climate change will bring the first primate extinctions in more than a century. Overall, 114 of the world's 394 primate species are classified as threatened with extinction on the IUCN Red List.
Hunters kill primates for food and to sell the meat; traders capture them for live sale; and loggers, farmers, and land developers destroy their habitat. One species, Miss Waldron's red colobus of Ivory Coast and Ghana, is already feared extinct, while the golden-headed langur of Vietnam and China's Hainan gibbon number only in the dozens. The Horton Plains slender loris of Sri Lanka has been sighted just four times since 1937.
"You could fit all the surviving members of these 25 species in a single football stadium; that's how few of them remain on Earth today," said Chairman of the IUCN/SSC Primate Specialist Group Russell A. Mittermeier, who is also President of CI. "The situation is worst in Asia, where tropical forest destruction and the hunting and trading of monkeys puts many species at terrible risk. Even newly discovered species are severely threatened from loss of habitat and could soon disappear."
As "flagship species" and our closest living relatives, nonhuman primates are important to the health of their surrounding ecosystems. Through the dispersal of seeds and other interactions with their environments, primates help support a wide range of plant and animal life that makes up the Earth's forests.
The World's 25 Most Endangered Primates list, compiled at the 21st Congress of the International Primatological Society in Entebbe, Uganda, follows similar assessments in 2000, 2002 and 2004. Eight of the primates on the latest list, including the Sumatran orangutan of Indonesia and the Cross River gorilla of Cameroon and Nigeria, are "four-time losers" that also appeared on the previous three lists. Six other species are on the list for the first time, including a recently discovered Indonesian tarsier that has yet to be formally named.
Madagascar and Vietnam each have four primates on the new list, while Indonesia has three, followed by Sri Lanka, Tanzania, Ivory Coast, Ghana and Colombia with two each, and one each from China, Cameroon, Equatorial Guinea, Kenya, Nigeria, Myanmar, Bangladesh, India, Peru, Venezuela and Ecuador. Some primates on the list are found in more than one country.
By region, the list includes 11 species from Asia, seven from Africa, four from Madagascar, and three from South America, showing that non-human primates are threatened wherever they live.
All 25 primates on the 2006–2008 list are found in the world's biodiversity hotspots—34 high priority regions identified by Conservation International that cover just 2.3 percent of the Earth's land surface but harbor well over 50 percent of all terrestrial plant and animal diversity. Eight of the hotspots are considered the highest priorities for the survival of the most endangered primates: Indo-Burma, Madagascar and the Indian Ocean Islands, Sundaland, Eastern Afromontane, Coastal Forests of Eastern Africa, Guinean Forests of West Africa, the Atlantic Forest of Brazil, and Western Ghats-Sri Lanka.
Habitat loss due to the clearing of tropical forests for agriculture, logging, and the collection of fuel wood continues to be the major factor in the declining number of primates, according to the report. Tropical deforestation also emits 20 percent of total greenhouse gases that cause climate change, which is more than all the world's cars, trucks, trains and airplanes combined. In addition, climate change is altering the habitats of many species, leaving those with small ranges even more vulnerable to extinction.
"By protecting the world's remaining tropical forests, we save primates and other endangered species while preventing more carbon dioxide from entering the atmosphere to warm the climate," Russell Mittermeier noted.
Hunting for subsistence and commercial purposes is another major threat to primates, especially in Africa and Asia. Live capture for the pet trade also poses a serious threat, particularly to Asian species.
The 2006-2008 list focuses on the severity of the overall threat rather than mere numbers. Some on the list, such as the Sumatran orangutan, still number in the low thousands but are disappearing at a faster rate than other primates. Others were discovered only in recent years, and their low numbers and limited range make them particularly vulnerable to habitat destruction and other threats.
For the complete report and photos or illustrations of species, contact:
- Sarah Halls, IUCN Media Relations Officer, Tel: +41 22 999 0127; Email: email@example.com; Web: www.iucn.org
- Tom Cohen, Media Relations Director, Conservation International, Tel: +1 703 341 2729; Email: email@example.com; Web: www.conservation.org
- Susan Bruce, International Media Director, Conservation International, Tel: +1 703 341 2471; Email: firstname.lastname@example.com; Web: www.conservation.org
The World's 25 Most Endangered Primates, and the countries where they are found:
Greater bamboo lemur (Prolemur simus)
White-collared lemur (Eulemur albocollaris)
Sahamalaza Peninsula sportive lemur (Lepilemur sahamalazensis)
Silky sifaka (Propithecus candidus)
Cross River gorilla (Gorilla gorilla diehli)
Nigeria, Cameroon
Roloway monkey (Cercopithecus diana roloway)
Ivory Coast, Ghana
Rondo dwarf galago (Galagoides rondoensis)
Tana River red colobus (Procolobus rufomitratus)
Miss Waldron's red colobus (Procolobus badius)
Ivory Coast, Ghana
Kipunji (Rungwecebus kipunji)
Pennant's red colobus (Procolobus pennantii pennantii)
Equatorial Guinea (Island of Bioko)
Variegated spider monkey (Ateles hybridus)
Colombia, Venezuela
Brown-headed spider monkey (Ateles fusciceps)
Colombia, Ecuador
Peruvian yellow-tailed woolly monkey (Oreonax flavicauda)
Western Hoolock gibbon (Hoolock hoolock)
Bangladesh, India, Myanmar
Horton Plains slender loris (Loris tardigradus nycticeboides)
Sri Lanka
Western purple-faced langur (Semnopithecus vetulus nestor)
Sri Lanka
Pig-tailed langur (Simias concolor)
Indonesia (Mentawai Islands)
Siau Island tarsier (Tarsius sp.)
Delacour's langur (Trachypithecus delacouri)
Golden-headed langur (Trachypithecus poliocephalus poliocephalus)
Grey-shanked douc (Pygathrix cinerea)
Tonkin snub-nosed monkey (Rhinopithecus avunculus)
Hainan black-crested gibbon (Nomascus hainanus)
China (Hainan Island)
Sumatran orangutan (Pongo abelii)
Indonesia (Sumatra)

subset: commoncrawl


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Show All Answers
Grand Junction Fire Department serves the community with both ambulance and fire crews. All of the firefighters in Grand Junction are certified Emergency Medical Technicians (EMT- B or I) or EMT-P (Paramedics) and all of the fire engines carry medical equipment to care patients before the ambulance arrives.
We are called to help the public with many different situations including helping people after a fall, investigating smoke or hazards, and helping people after car accidents. We typically do not rescue cats from trees. People should call Mesa County Animal Control at 970-242-4646 for animal related problems.
Our stations are staffed 24 hours a day, 7 days a week. Crews work 24 hour shifts from 8 am to 8 am the next morning. We have three different shifts each working 56 hours per week.
Call our Community Outreach office at 970-549-5858 to schedule tours of the fire stations or safety education at your facility.
Our Ride-Along Program allows citizens to join us in the day-to-day operations of the Department and accompany crews on calls. You can request a ride along online, call 970-549-5800, or email the Fire Department.
Yes, it's the law. When safe, slow down, pull over to the right, and stop. Always use your turn signal to indicate your intentions, and travel at a safe speed. However, if your car is already stopped, and you don't have anywhere to pull over stay put until the emergency vehicle goes around you. Never slam on the brakes and stop in the middle of the road when you see emergency vehicles approaching.
Do not tailgate, "draft," or follow an emergency vehicle closely. Not only is this illegal, you run the risk of collision as vehicles pull back out into traffic after the emergency vehicle goes by.
Apparatus responding to calls are frequently canceled, or the first arriving unit finds that the call is not an emergency and tells the units to respond in a non-emergency mode. Emergency lights and sirens are used when responding to life threatening calls.


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COMFAR III: Computer Model for Feasibility Analysis and Reporting UNIDO's methodology for project preparation and appraisal
The COMFAR III Software is a cash- flow oriented computer model to facilitate the financial and economic appraisal of investment projects. It is a comprehensive and flexible software, based on more than 20 years of experience. It has been expanded to cover industry, agro-industry, infrastructure, tourism and mining projects, as well as projects complying with the Kyoto Protocol (CDM/JI).
The software permits the analysis of industrial and non-industrial projects such as new investments, rehabilitations, expansions, joint venture or privatization projects.
With regard to CDM projects, the new software can be used to determine investment and operating costs and to define the sales programme for emissions reductions. It supports project pre-investment studies, facilitates data organization, computations and the production of pro-forma reports on financial and economic performance.
The COMFAR III CDM Module facilitates the demonstration of additionality for CDM projects as required under the financial analysis test of the Tool for the demonstration and assessment of additionality published by the United Nations Framework Convention on Climate Change UNFCCC CDM Executive Board (referred to as "additionality tool" from here-on) and the CDM guidelines published by UNIDO.
This tool requires the application of a step-wise approach to ascertain whether a project is eligible to generate certified emission credits (CER). It calls for:
- Identification of alternatives to the project activity that are consistent with current laws and regulations;
- Investment analysis to determine that the proposed project activity is not the most economically or financially attractive;
- Barriers analysis;
- Common practice analysis; and
- Impact of registration of the proposed project activity as a CDM project activity
The COMFAR III CDM Module addresses in particular the implementation of step 2. It helps to determine whether the proposed project activity is economically and financially less attractive than those alternatives without the revenue from the sale of certified emission reductions (CERs). It further provides an analysis of the impact of registration of the proposed project as a CDM project activity (step 5).
The COMFAR III CDM Module supports all analysis methods suggested by the additionality tool, namely:
- simple cost analysis,
- investment comparison analysis (investment ranking test), and/or
- benchmark analysis
Hereby, the selection of the appropriate method is driven by the design of the proposed CDM project: if the proposed CDM project activity generates no financial or economic benefits other than CDM related income, then the simple cost analysis is to be applied. Otherwise the investment comparison analysis or benchmark analysis is to be applied.
COMFAR III presents the result in a transparent and formal manner. It provides all the relevant assumptions and is designed in a formal way so that the analysis can be replicated by third parties. It presents clearly the critical techno-economic parameters and assumptions (such as capital costs, fuel prices, lifetimes, and discount rate or cost of capital) and cites assumptions in a manner that can be validated by an assigned designated operational entity (DOE) under the CDM.
The COMFAR III Software is available in three versions:
COMFAR III Expert facilitates financial and economic appraisal of investment projects. It permits the user to simulate the short and long term financial and economic situation of industrial and non-industrial investment projects.
COMFAR III Business Planner enables the user to carry out financial analysis of investment projects. The economic appraisal module is not included in this project;
COMFAR III Mini Expert has been developed for preliminary assessment of investment opportunities from a purely financial point of view. (Does not include the CDM modules)
COMFAR III is a multilingual software and is currently available in 18 languages: Arabic, Chinese, Croatian, Czech, English, Farsi, French, German, Indonesian, Italian, Japanese, Korean, Polish, Portuguese, Russian, Serbian, Slovak and Spanish.
COMFAR III Demonstration versions can be downloaded free of charge from COMFAR's
homepage at http://www.unido.org/comfar


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Jacob and Wilhelm Grimm Once upon a time there was a miller1. He lived contentedly2 with his wife. They had money and land, and their prosperity increased from year to year. But misfortune comes overnight. Just as their wealth had increased, so did it decrease from year to year, until finally the miller scarcely owned even the mill where he lived. He was in great distress4, and when he lay down after a day's work, he found no rest, but tossed and turned in his bed, filled with worries. One morning he got up before daybreak and went outside, thinking that the fresh air would lighten his heart. As he was walking across the mill dam, the first sunbeam was just appearing, and he heard something rippling5 in the pond. Turning around, he saw a beautiful woman rising slowly out of the water. Her long hair, which she was holding above her shoulders with her soft hands, flowed down on both sides, and covered her white body. He saw very well that she was the nixie of the pond, and he was so frightened that he did not know whether to run away or stay where he was. But the nixie, speaking with a soft voice, called him by name and asked him why he was so sad. At first the miller was speechless, but when he heard her speak so kindly6, he took heart and told her how he had lived with good fortune and wealth, but that now he was so poor that he did not know what to do. "Be at ease," answered the nixie. "I will make you richer and happier than you have ever been before. You must only promise to give me that which has just been born in your house." "What else can that be," thought the miller, "but a young dog or a young cat," and he promised her what she demanded. The nixie descended7 into the water again, and consoled and in good spirits he hurried back to his mill. He had not yet arrived there when the maid came out of the front door and called out to him that he should rejoice, for his wife had given birth to a little boy. The miller stood there as though he had been struck by lightning. He saw very well that the cunning nixie had known this and had cheated him. With his head lowered he went to his wife's bed. When she said, "Why are you not happy with the beautiful boy?" he told her what had happened to him, and what kind of a promise he had given to the nixie. "What good to me are good fortune and prosperity," he added, "if I am to lose my child? But what can I do?" Even the relatives who had come to congratulate them did not have any advice for him. In the meantime, good fortune returned to the miller's house. He succeeded in everything that he undertook. It was as though the trunks and strongboxes filled themselves of their own accord, and as though money in a chest multiplied overnight. Before long his wealth was greater than it had ever been before. However, it did not bring him happiness without concern, for his agreement with the nixie tormented8 his heart. Whenever he passed the pond he feared she might appear and demand payment of his debt. He never allowed the boy himself to go near the water. "Beware!" he said to him. "If you touch the water a hand will appear, take hold of you, and pull you under." However, year after year passed, and the nixie made no further appearance, so the miller began to feel at ease. The boy grew up to be a young man and was apprenticed9 to a huntsman. When he had learned this trade and had become a skilled huntsman, the lord of the village took him into his service. In the village there lived a beautiful and faithful maiden10 whom the huntsman liked, and when his master noticed this, he gave him a little house. The two were married, lived peacefully and happily, and loved each other sincerely. One day the huntsman was pursuing a deer. When the animal ran out of the woods and into an open field he followed it and finally brought it down with a single shot. He did not notice that he was in the vicinity of the dangerous millpond, and after he had dressed out the deer, he went to the water in order to wash his blood-stained hands. However, he had scarcely dipped them into the water when the nixie emerged. Laughing, she wrapped her wet arms around him, then pulled him under so quickly that waves splashed over him.#p#副标题#e# When it was evening and the huntsman did not return home, his wife became frightened. She went out to look for him. He had often told her that he had to be on his guard against the nixie's snares11, and that he did not dare to go near the millpond, so she already suspected what had happened. She hurried to the water, and when she found his hunting bag lying on the bank, she could no longer have any doubt of the misfortune. Crying and wringing12 her hands, she called her beloved by name, but to no avail. She hurried across to the other side of the millpond, and called him anew. She cursed the nixie with harsh words, but no answer followed. The surface of the water remained calm; only the moon's half face stared steadily13 back up at her. The poor woman did not leave the pond. With fast strides, never stopping to rest, she walked around it again and again, sometimes in silence, sometimes crying out loudly, sometimes sobbing14 softly. Finally her strength gave out, and she sank down to the ground, falling into a heavy sleep. She was soon immersed in a dream. She was fearfully climbing upwards15 between large rocky cliffs. Thorns and briers were hacking16 at her feet. Rain was beating into her face. The wind was billowing her long hair about. When she reached the top a totally different sight presented itself to her. The sky was blue, a soft breeze was blowing, the ground sloped gently downwards17, and in a green meadow, dotted with colorful flowers, stood a neat cottage. She walked up to it and opened the door. There sat an old woman with white hair, who beckoned18 to her kindly. At that moment, the poor woman awoke. It was already daylight, and she decided19 at once to follow her dream. With difficulty she climbed the mountain, and everything was just as she had seen it during the night. The old woman received her kindly, showing her a chair where she was to sit. "You must have met with misfortune," she said, "having sought out my lonely cottage." The woman related with tears what had happened to her. "Be comforted," said the old woman. "I will help you. Here is a golden comb for you. Wait until the full moon has risen, then go to the millpond, sit down on the bank and comb your long black hair with this comb. When you are finished set it down on the bank, and you will see what will happen." The woman returned home, but the time passed slowly for her until the full moon came. Finally the shining disk appeared in the heaven, and she went out to the millpond, sat down, and combed her long black hair with the golden comb. When she was finished she set it down at the water's edge. Before long there came a motion from beneath the water. A wave arose, rolled onto the bank, and carried the comb away with it. In not more time than it took for the comb to sink to the bottom, the surface of the water parted, and the huntsman's head emerged. He said nothing, only looking at his wife with sorrowful glances. That same instant a second wave rushed up and covered her husband's head. Then everything vanished. The millpond lay as peaceful as before, with only the face of the full moon shining on it. Filled with sorrow, the woman returned, but she saw the old woman's cottage in a dream. The next morning she again set out and told her sorrows to the wise woman. The old woman gave her a golden flute20, and said, "Wait until the full moon comes again, then take this flute. Sit on the bank and play a beautiful tune3 on it. When you are finished set it in the sand. Then you will see what will happen." The woman did what the old woman had told her to do. No sooner was the flute lying in the sand than there was a motion from beneath the water, and a wave rushed up and carried the flute away with it. Immediately afterwards the water parted, and not only her husband's head, but half of his body emerged as well. He stretched out his arms longingly21 towards her, but a second wave rushed up, covered him, and pulled him down again. "Oh, what does it help me," said the unhappy woman, "for me only to see my beloved and then to lose him again?" Despair filled her heart anew, but a dream led her a third time to the old woman's house. She went there, and the wise woman gave her a golden spinning wheel, comforted her, and said, "Everything is not yet fulfilled. Wait until the full moon comes, then take the spinning wheel, sit on the bank, and spin the spool23 full. When you have done this place the spinning wheel at the water's edge, and you will see what will happen." The woman did everything exactly as she had been told. As soon as the full moon appeared she carried the golden spinning wheel to the bank, and span diligently24 until she was out of flax, and the spool was completely filled with thread. She had scarcely placed the wheel on the bank when there was a more violent motion than before from the water's depth. Then a powerful wave rushed up and carried the wheel away with it. Immediately the head and the whole body of her husband emerged in a waterspout. He quickly jumped to the bank, caught his wife by the hand, and fled. They had gone only a little distance when the entire millpond arose with a terrible roar, then with terrible force streamed out across the countryside. The fugitives25 saw death before their eyes, when the wife in her terror called out for the old woman to help them, and they were instantly transformed, she into a toad26, he into a frog. The flood which had overtaken them could not destroy them, but it separated them and carried them far away. When the water receded27 and they both reached dry land again, their human forms returned again, but neither knew where the other one was. They found themselves among strange people who did not know their native land. High mountains and deep valleys lay between them. In order to earn a living, they both had to herd28 sheep. For long years they drove their flocks through fields and woods, and were filled with sorrow and longing22. One day when spring had once again broken forth29 on the earth, they both went out with their flocks, and as chance would have it, they moved toward one another. He saw a herd on a distant mountainside and drove his sheep toward it. They met in a valley but did not recognize one another, but they were happy that they were no longer so alone. From then on every day they drove their flocks next to each other. They did not speak much, but they did feel comforted. One evening when the full moon was shining in the sky, and the sheep were already at rest, the shepherd took his flute out of his pocket and played on it a beautiful but sorrowful tune. When he had finished he saw that the shepherdess was crying bitterly. "Why are you crying? he asked. "Oh," she answered, " the full moon was shining like this when I played that tune on the flute for the last time, and my beloved's head emerged out of the water." He looked at her, and it was as though a veil fell from his eyes. He recognized his beloved wife, and when she looked at him, with the moon shining on his face, she recognized him as well. They embraced and kissed one another, and no one needs to ask if they were happy. 点击收听单词发音
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For many years, the amount of water used from the aquifer has exceeded the natural replenishment of the aquifer. This imbalance caused an "overdraft" of the Coachella Valley groundwater basin. Overdrafting a groundwater basin causes water levels to drop and can have serious consequences, including increased pumping costs for all water users, land subsidence and water quality issues. The 2022 Indio Subbasin Water Management Plan Update and Mission Creek Water Management Plan Update guide CVWD in its efforts to eliminate overdraft and comply with the Sustainable Groundwater Management Act (SGMA). Replenishing the aquifer with imported water is a critical means for achieving this.
Show All Answers
CVWD has served as a steward of the Coachella Valley's groundwater resources for more than 100 years. Ensuring that a reliable supply of water is available for the Valley's future families and businesses is a cornerstone of the CVWD's mission to the communities it serves.
The Replenishment Assessment Charge, or RAC, is a key component of the Indio Subbasin Water Management Plan Update and Mission Creek Water Management Plan Update, blueprints for ensuring there is a reliable and sustainable long-term supply of high quality water for the Coachella Valley. The RAC generates revenue from large groundwater producers, such as water agencies, golf courses, and agriculture to fund the replenishment of groundwater with imported water. The RAC also funds important projects and programs to protect and conserve groundwater supplies and reduce groundwater pumping. This includes the expansion of the canal water delivery system to reduce or eliminate groundwater pumping for non-potable uses like agricultural, golf course, and landscape irrigation.
RAC payers are those entities that use a well or multiple wells that collectively pump more than 25 acre-feet of water from the aquifer in any year. This is the equivalent of 8,146,275 gallons of water in any year.
Examples of RAC payers include public water system purveyors including the Coachella Valley Water District, and entities that own, lease or operate farms, nurseries, golf courses or large irrigated areas (about 5 acres) where their wells produce more than 25 acre-feet of groundwater in any year.
If you don't have a private well, or you pump 25-acre feet or less of water from the aquifer in a year, you don't pay the RAC. You would be required to pay the RAC in the future if you begin to use a well or other facility to produce that much water.
Within the service boundaries of CVWD there are three Areas of Benefit where RACs are imposed. The district sets a different rate for each Area of Benefit based on the costs of the specific replenishment projects and programs provided in each area.
The RAC is charged on a per acre-foot of pumped groundwater basis. The current RACs in each Area of Benefit are:
CVWD strives to control costs and make prudent investments to provide the highest level of service and value to our customers. To do so, CVWD maintains a long-range financial plan that is updated on a regular basis to capture all of its costs, identify opportunities for reducing cost increases, and ensure that sufficient revenues are available to provide groundwater replenishment services. The goal is to develop rates that treat customers fairly, reflect the proportional costs of service, and maintain financial stability.
RAC increases reflect rising costs to CVWD of replenishing the aquifer with imported water supplies, including imported water costs and operational and maintenance costs for groundwater replenishment facilities. RAC increases also cover the costs of capital investments for infrastructure that are necessary to replenish the basin and implement source substitution programs that reduce groundwater pumping. In the West Whitewater River Subbasin AOB, this includes the construction of Phase 2 of the Palm Desert Groundwater Replenishment Facility that will allow CVWD to increase the use of Canal water for replenishment. In the East Whitewater River Subbasin AOB, this includes source substitution through a direct connection to the Mid Valley Pipeline and the Oasis In-Lieu Project.


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Lawyers: DOJ defense in Trump defamation suit is 'dangerous'
(AP) — The U.S. Justice Department made a "wrong and dangerous" argument in seeking to defend former President Donald Trump against a former advice columnist's claim that he defamed her when he denied her allegation of rape, her lawyers have told a court.
During Trump's presidency, the Justice Department sought to make the United States, not him personally, the defendant in E. Jean Carroll's lawsuit — a move that would put U.S. taxpayers on the hook if she got a payout in the case.
The Justice Department has argued that the statements he made about Carroll, including that she was "totally lying" to sell a memoir and that "she's not my type," fell within the scope of his job as president. The federal lawyers said he had to respond to her claims because they essentially questioned his fitness to hold public office.
In court papers filed late Friday, Carroll's lawyers said Trump's comments were "personal, not presidential" — and that accepting the Justice Department's view would essentially create a rule allowing federal officials to slur their detractors at will.
"That rule is both wrong and dangerous," Carroll's lawyers, led by Roberta Kaplan, wrote in asking a federal appeals court to reject the Justice Department's argument. "It reflects a disturbing belief that federal officials should have free rein to destroy the reputations and livelihoods of any perceived critic — no matter how unrelated to the business of governance."
Justice Department attorneys declined to comment on the case. Messages seeking comment were left with the law firm that has represented Trump personally in the suit.
Carroll alleged in 2019 that Trump raped her in a New York luxury department store dressing room in the mid-1990s after they bumped into each other and started joking around about buying lingerie. She has been trying to get a DNA sample from him to test against male genetic material on a dress she says she was wearing during the encounter.
Carroll's lawsuit said his comments sullied her character and damaged her career. She was a longtime Elle magazine columnist until late 2019.
This past October, a federal judge in Manhattan turned down the government's bid to make the U.S. the defendant. In the final days of Trump's presidency, the Justice Department appealed.
Government lawyers wrote that Trump was expected to respond to questions from the media — such as queries about Carroll's allegations — and acted within the parameters of the presidency when "he seeks to defuse personal issues that threaten to impair his ability to achieve his agenda."
"Likewise, the President … acts within the scope of his office when he responds to public critics," the lawyers said.
Carroll's lawyers are asking the appeals court to uphold the judge's decision.
Carroll said in a statement Friday that portraying Trump's remarks about her as part of his presidential work was offensive to her.
"I hope that it is offensive to the Justice Department under President (Joe) Biden," she added.
The Associated Press does not identify people who say they have been sexually assaulted unless they come forward publicly, as Carroll has done.


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"Mar." redirects here. For the month abbreviated Mar., see March. The Gospel According to Mark (Greek: τὸ κατὰ Μᾶρκον εὐαγγέλιον, to kata Markon euangelion), the second book of the New Testament, is one of the four canonical gospels and the three synoptic gospels. It was traditionally thought to be an epitome (summary) of Matthew, which accounts for its place as the second gospel in the Bible, but most contemporary scholars now regard it as the earliest of the gospels.[1][2] Most modern scholars reject the tradition which ascribes it to Mark the Evangelist, the companion of Peter, and regard it as the work of an unknown author working with various sources including collections of miracle stories, controversy stories, parables, and a passion narrative.[3]
Mark tells of the ministry of Jesus from his baptism by John the Baptist to his death and burial and the discovery of the empty tomb – there is no genealogy or birth narrative, nor, in the original ending at chapter 16, any post-resurrection appearances. It portrays Jesus as a heroic man of action, an exorcist, healer and miracle worker. Jesus is also the son of God, but he keeps his identity secret, concealing it in parables so that even the disciples fail to understand. All this is in keeping with prophecy, which foretold the fate of the messiah as Suffering Servant. The gospel ends, in its original version, with the discovery of the empty tomb, a promise to meet again in Galilee, and an unheeded instruction to spread the good news of the resurrection.[4]
Contents Composition and setting Composition The synoptic problem and the historicity of Mark Setting Place in the Christian Church Structure and content Structure Content The ending of the gospel of Mark Theology Mark's gospel theology Christology: Mark's understanding of Jesus Eschatology and salvation: The meaning of Christ's death, resurrection and return Comparison with other writings Mark and the New Testament Sayings unique to Mark See also Notes Citations Sources Further reading External links Composition and setting
Mantegna's St. Mark Composition
The two-source hypothesis: Most scholars agree that Mark was the first of the gospels to be composed, and that the authors of Matthew and Luke used it plus a second document called the Q source when composing their own gospels The Gospel of Mark is anonymous.[5] A persistent tradition which begins in the early 2nd century with bishop Papias (c.AD 125) ascribes it to Mark the Evangelist, a companion and interpreter of the apostle Peter, but most modern scholars do not accept Papias' claim.[6] The book was probably written c.AD 66–70, during Nero's persecution of the Christians in Rome or the Jewish revolt, as suggested by internal references to war in Judea and to persecution.[7] The author used a variety of sources derived from accounts predating the gospel's composition, such as conflict stories (Mark 2:1-3:6), apocalyptic discourse (4:1-35), and collections of sayings (although not the Gospel of Thomas and probably not the Q source).[8]
Mark was written in Greek, for a gentile audience (that they were gentiles is shown by the author's need to explain Jewish traditions and translate Aramaic terms) of Greek-speaking Christians, probably in Rome (Mark uses a number of Latin terms), although Galilee, Antioch (third-largest city in the Roman Empire, located in northern Syria), and southern Syria have all been offered as alternatives.[9] The author may have been influenced by Greco-Roman biographies and rhetorical forms, popular novels and romances, and the Homeric epics; nevertheless, he mentions almost no public figures, makes no allusions to Greek or Roman literature, and takes all his references from the Jewish scriptures, mostly in their Greek versions.[10] His book is not history in the modern sense, or even in the sense of classical Greek and Roman historians, but "history in an eschatological or apocalyptic sense," depicting Jesus caught up in events at the end of time.[11]
The synoptic problem and the historicity of Mark The gospels of Matthew, Mark and Luke bear a striking resemblance to each other, so much so that their contents can easily be set side by side in parallel columns. Their close relationship is termed the synoptic problem, and has led to a number of hypotheses explaining their interdependence. The oldest hypothesis, based on Church tradition, is that Matthew was written first, then Luke, and that Mark was a summary based on both Matthew and Luke. The most widely accepted hypothesis today, however, is that Mark was the first gospel and was used as a source by both Matthew and Luke, together with considerable additional material. The strongest argument for this is the fact that Matthew and Luke only agree with each other in their sequence of stories and events when they also agree with Mark. It was once thought that this area of agreement represented the historical course of events, but early in the 20th century William Wrede argued that Mark's sequence is in fact an artificial and theological construct bearing little relationship to the actual ministry of Jesus.[12]
Setting Christianity began within Judaism, with a Christian "church" (from a Greek word meaning "assembly") that arose either within Jesus' own lifetime or shortly after his death, when some of his followers claimed to have witnessed him risen from the dead.[13] From the outset, Christians depended heavily on Jewish literature, supporting their convictions through the Jewish scriptures.[14] Those convictions involved a nucleus of key concepts: the messiah, the son of God and the son of man, the Day of the Lord, the kingdom of God. Uniting these ideas was the common thread of apocalyptic expectation: Both Jews and Christians believed that the end of history was at hand, that God would very soon come to punish their enemies and establish his own rule, and that they were at the centre of his plans. Christians read the Jewish scripture as a figure or type of Jesus Christ, so that the goal of Christian literature became an experience of the living Christ.[15] The new movement spread around the eastern Mediterranean and to Rome and further west, and assumed a distinct identity, although the groups within it remained extremely diverse.[13]
They were written for an audience already Christian – their purpose was to strengthen the faith of those who already believed, not to convert unbelievers.[16] Christian "churches" were small communities of believers, often based on households (an autocratic patriarch plus extended family, slaves, freedmen, and other clients), and the evangelists often wrote on two levels, one the "historical" presentation of the story of Jesus, the other dealing with the concerns of the author's own day.[17] Thus the proclamation of Jesus in Mark 1:14 and the following verses, for example, mixes the terms Jesus would have used as a 1st-century Jew ("kingdom of God") and those of the early church ("believe", "gospel").[17] More fundamentally, some scholars believe Mark's reason for writing was to counter believers who saw Jesus in a Greek way, as wonder-worker (the Greek term is "divine man"); Mark saw the suffering of the messiah as essential, so that the Son of God title (the Hellenistic "divine man") had to be corrected and amplified with the "Son of Man" title, which conveyed Christ's suffering.[18] Other scholars think Mark might have been writing as a Galilean Christian against those Jewish Christians in Jerusalem who saw the Jewish revolt against Rome (66–73 CE) as the beginning of the "end times": for Mark, the Second Coming would be in Galilee, not Jerusalem, and not until the generation following the revolt.[18]
Place in the Christian Church Mark was traditionally placed second, and sometimes fourth, in the Christian canon, as a somewhat inferior abridgement of what was regarded as the most important gospel, Matthew. The Church has consequently derived its view of Jesus primarily from Matthew, secondarily from John, and only distantly from Mark. It was only in the 19th century that Mark came to be seen as the earliest of the four gospels, and as a source used by both Matthew and Luke. The hypothesis of Markan priority (that Mark was written first) continues to be held by the majority of scholars today, and there is a new recognition of the author as an artist and theologian using a range of literary devices to convey his conception of Jesus as the authoritative yet suffering Son of God.[19]
Structure and content Detailed content of Mark 1. Galilean ministry John the Baptist (1:1–8) Baptism of Jesus (1:9–11) Temptation of Jesus (1:12–13) Good News (1:15) First disciples (1:16–20) Capernaum's synagogue (1:21–28) Peter's mother-in-law (1:29–31) Exorcising at sunset (1:32–34) A leper (1:35–45) A paralytic (2:1–2:12) Calling of Matthew (2:13–17) Fasting and wineskins (2:18–22) Lord of the Sabbath (2:23–28) Man with withered hand (3:1–6) Withdrawing to the sea (3:7–3:12) Commissioning the Twelve (3:13–19) Blind mute (3:20–26) Strong man (3:27) Eternal sin (3:28–30) Jesus' true relatives (3:31–35) Parable of the Sower (4:1–9,13-20) Purpose of parables (4:10–12,33-34) Lamp under a bushel (4:21–23) Mote and Beam (4:24–25) Growing seed and Mustard seed (4:26–32) Calming the storm (4:35–41) Demon named Legion (5:1–20) Daughter of Jairus (5:21–43) Hometown rejection (6:1–6) Instructions for the Twelve (6:7–13) Beheading of John (6:14–29) Feeding the 5000 (6:30–44) Walking on water (6:45–52) Fringe of his cloak heals (6:53–56) Discourse on Defilement (7:1–23) Canaanite woman's daughter (7:24–30) Deaf mute (7:31–37) Feeding the 4000 (8:1–9) No sign will be given (8:10–21) Healing with spit (8:22–26) Peter's confession (8:27–30) Jesus predicts his death (8:31–33, 9:30–32, 10:32–34) Instructions for followers (8:34–9:1) Transfiguration (9:2–13) Possessed boy (9:14–29) Teaching in Capernaum (9:33–50) 2. Journey to Jerusalem Entering Judea and Transjordan (10:1) On divorce (10:2–12) Little children (10:13–16) Rich young man (10:17–31) Son of man came to serve (10:35–45) Blind Bartimaeus (10:46–52) 3. Events in Jerusalem Entering Jerusalem (11:1–11) Cursing the fig tree (11:12–14,20-24) Temple incident (11:15–19) Prayer for forgiveness (11:25–26) Authority questioned (11:27–33) Wicked husbandman (12:1–12) Render unto Caesar... (12:13–17) Resurrection of the Dead (12:18–27) Great Commandment (12:28–34) Is the Messiah the son of David? (12:35–40) Widow's mite (12:41–44) Olivet discourse (13) Plot to kill Jesus (14:1–2) Anointing (14:3–9) Bargain of Judas (14:10–11) Last Supper (14:12–26) Denial of Peter (14:27–31,66-72) Agony in the Garden (14:32–42) Kiss of Judas (14:43–45) Arrest (14:46–52) Before the High Priest (14:53–65) Pilate's court (15:1–15) Soldiers mock Jesus (15:16–20) Simon of Cyrene (15:21) Crucifixion (15:22–41) Entombment (15:42–47) Empty tomb (16:1–8) The Longer Ending (16:9–20) Resurrection appearances (16:9–13) Great Commission (16:14–18) Ascension (16:19) Dispersion of the Apostles (16:20) This box: view talk edit
Mark the Evangelist, 16th-century Russian icon Structure There is no agreement on the structure of Mark.[20] There is, however, a widely recognised break at Mark 8:26–31: before 8:26 there are numerous miracle stories, the action is in Galilee, and Jesus preaches to the crowds, while after 8:31 there are hardly any miracles, the action shifts from Galilee to gentile areas or hostile Judea, and Jesus teaches the disciples.[21] Peter's confession at Mark 8:27–30 that Jesus is the messiah thus forms the watershed to the whole gospel.[22] A further generally recognised turning point comes at the end of chapter 10, when Jesus and his followers arrive in Jerusalem and the foreseen confrontation with the Temple authorities begins, leading R.T. France to characterise Mark as a three-act drama.[23] James Edwards in his 2002 commentary points out that the gospel can be seen as a series of questions asking first who Jesus is (the answer being that he is the messiah), then what form his mission takes (a mission of suffering culminating in the crucifixion and resurrection, events only to be understood when the questions are answered), while another scholar, C. Myers, has made what Edwards calls a "compelling case" for recognising the incidents of Jesus' baptism, transfiguration and crucifixion, at the beginning, middle and end of the gospel, as three key moments, each with common elements, and each portrayed in an apocalyptic light.[24]
Content Jesus is first announced as the messiah and then later as the Son of God; he is baptised by John and a heavenly voice announces him as the Son of God; he is tested in the wilderness by Satan; John is arrested, and Jesus begins to preach the good news of the kingdom of God. Jesus gathers his disciples; he begins teaching, driving out demons, healing the sick, cleansing lepers, raising the dead, feeding the hungry, and giving sight to the blind; he delivers a long discourse in parables to the crowd, intended for the disciples, but they fail to understand; he performs mighty works, calming the storm and walking on water, but while God and demons recognise him, neither the crowds nor the disciples grasp his identity. Jesus asks the disciples who people say he is, and then, "but you, who do you say I am?" Peter answers that he is the Christ, and Jesus commands him to silence; Jesus explains that the Son of Man must go to Jerusalem and be killed, but will rise again; Moses and Elijah appear with Jesus and God tells the disciples, "This is my son," but they remain uncomprehending. Jesus goes to Jerusalem, where he is hailed as one who "comes in the name of the Lord" and will inaugurate the "kingdom of David"; he drives those who buy and sell animals from the Temple and debates with the Jewish authorities; on the Mount of Olives he announces the coming destruction of the Temple, the persecution of his followers, and the coming of the Son of Man in power and glory. A woman perfumes Jesus' head with oil, and Jesus explains that this is a sign of his coming death; Jesus celebrates Passover with the disciples, declares the bread and wine to be his body and blood, and goes with them to Gethsemane to pray; there Judas betrays him to the Jews; interrogated by the High Priest, he says that he is the Christ, the Son of God, and will return as Son of Man at God's right hand; the Jewish leaders turn him over to Pilate, who has him crucified as one who claims to be "king of the Jews"; Jesus, abandoned by the disciples, is buried in a rock tomb by a friendly member of the Jewish council. The women who have followed Jesus come to the tomb on Sunday morning; they find it empty, and are told by a young man in a white robe to go and tell the others that Jesus has risen and has gone before them to Galilee; "but they said nothing to anyone, for they were afraid . . . ."[4] The ending of the gospel of Mark For more details on this topic, see Mark_16. The earliest complete manuscripts of Mark – Sinaiticus, Vaticanus, and, with gaps, Alexandrinus – date from the 4th century.[25] These end at Mark 16:8, with the women fleeing in fear from the empty tomb: the majority of recent scholars believe this to be the original ending,[26] and this is supported by statements from the early Church Fathers Eusebius and Jerome.[25] Two attempts were made to provide a more satisfactory conclusion.[27] A minority of later manuscripts have what is called the "shorter ending", an addition to Mark 16:8 telling how the women told "those around Peter" all that the angel had commanded and how the message of eternal life (or "proclamation of eternal salvation") was then sent out by Jesus himself.[27] This addition differs from the rest of Mark both in style and in its understanding of Jesus.[27] The overwhelming majority of manuscripts have the "longer ending", Mark 16:9–20, with accounts of the resurrected Jesus, the commissioning of the disciples to proclaim the gospel, and Christ's ascension.[25] This ending was possibly written in the early 2nd century and added later in the same century.[27]
Modern scholars have proposed many explanations for the abrupt original ending, though none with universal acceptance. The abrupt original ending could indicate a connection to the theme of the "Messianic Secret". This abrupt ending also supports the identification of this book as a closet drama, which characteristically ended without resolution and often with a tragic or shocking event that prevents closure.[28] Whatever the case, it is clear that Mark's Jesus looks forward to a post-death meeting in Galilee, and it is likely that at that meeting, like the final meeting in Galilee that Matthew depicts, Mark's Jesus would command the disciples to take his message to the nations.[26]
First page of the Gospel of Mark: "The beginning of the gospel of Jesus Christ, the Son of God", by Sargis Pitsak (14th century)
Minuscule 2427 – "Archaic Mark" Mark's gospel theology The author introduces his work as "gospel", meaning "good news", a literal translation of the Greek "evangelion"[29] – he uses the word more often than any other writer in the New Testament besides Paul.[30] Paul uses it to mean "the good news (of the saving significance of the death and resurrection) of Christ"; Mark extends it to the career of Christ as well as his death and resurrection.[29] Like the other gospels, Mark was written to confirm the identity of Jesus as eschatological deliverer – the purpose of terms such as "messiah" and "son of God".[31] As in all the gospels, the messianic identity of Jesus is supported by a number of themes, including: (1) the depiction of his disciples as obtuse, fearful and uncomprehending; (2) the refutation of the charge made by Jesus' enemies that he was a magician; (3) secrecy surrounding his true identity (this last is missing from John).[31]
1. The failure of the disciples In Mark the disciples, and especially the Twelve, move from lack of perception of Jesus to rejection of the "way of suffering" to flight and denial – even the women who received the first proclamation of his resurrection can be seen as failures for not reporting the good news. There is much discussion of this theme among scholars. Some argue that the author of Mark was using the disciples to correct "erroneous" views in his own community concerning the reality of the suffering messiah, others that it is an attack on the Jerusalem branch of the church for resisting the extension of the gospel to the gentiles, or a mirror of the convert's usual experience of the initial enthusiasm followed by growing awareness of the necessity for suffering. It certainly reflects the strong theme in Mark of Jesus as the "suffering just one" portrayed in so many of the books of the Jewish scriptures, from Jeremiah to Job and the Psalms, but especially in the "Suffering Servant" passages Isaiah. It also reflects the Jewish scripture theme of God's love being met by infidelity and failure, only to be renewed by God. And in the real-world context in which the gospel was written, the persecutions of the Christians of Rome under Nero, the failure of the disciples and Jesus' denial by Peter himself would have been powerful symbols of faith, hope and reconciliation.[32]
2. The charge of magic Mark contains twenty accounts of miracles and healings, accounting for almost a third of the gospel and half the first ten chapters, more, proportionally, than in any other gospel.[33] In the gospels as a whole Jesus' miracles, prophecies, etc., are presented as evidence of God's rule, but Mark's descriptions of Jesus' healings are a partial exception to this, as his methods, using spittle to heal blindness (Mark 8:22–26) and magic formulae ("Talitha cumi," 5:41, "Ephphatha," 7:34), were those of a magician.[34][35] This is the charge the Jewish religious leaders bring against Jesus: they say he is performing exorcisms with the aid of an evil spirit (Mark 3:22) and calling up the spirit of John the Baptist (Mark 6:14).[34] "There was ... no period in the history of the [Roman] empire in which the magician was not considered an enemy of society," subject to penalties ranging from exile to death, says Classical scholar Ramsay MacMullen.[36] All the gospels defend Jesus against the charge, which, if true, it would contradict their ultimate claims for him.[37] The point of the Beelzebub incident in Mark (Mark 3:20–30) is to set forth Jesus' claims to be an instrument of God, not Satan.[37]
3. The messianic secret Main article: Messianic secret In 1901, William Wrede identified the "Messianic secret" – Jesus' secrecy about his identity as the messiah – as one of Mark's central themes. Wrede argued that the elements of the secret – Jesus' silencing of the demons, the obtuseness of the disciples regarding his identity, and the concealment of the truth inside parables, were fictions, and arose from the tension between the Church's post-resurrection messianic belief and the historical reality of Jesus. There remains continuing debate over how far the "secret" originated with Mark and how far he got it from tradition, and how far, if at all, it represents the self-understanding and practices of the historical Jesus.[38]
Christology: Mark's understanding of Jesus Christology means a doctrine or understanding concerning the person or nature of Christ.[39] In the New Testament writings it is frequently conveyed through the titles applied to Jesus. Most scholars agree that "Son of God" is the most important of these titles in Mark.[40] It appears on the lips of God himself at the baptism and the transfiguration, and is Jesus' own self-designation (Mark 13:32).[40] These and other instances provide reliable evidence of how the evangelist perceived Jesus, but it is not clear just what the title meant to Mark and his 1st century audience.[40] Where it appears in the Hebrew scriptures it meant Israel as God's people, or the king at his coronation, or angels, as well as the suffering righteous man.[41] In Hellenistic culture the same phrase meant a "divine man", a supernatural being.[40] There is little evidence that "son of God" was a title for the messiah in 1st century Judaism, and the attributes which Mark describes in Jesus are much more those of the Hellenistic miracle-working "divine man" than of the Jewish Davidic messiah.[40]
Mark does not explicitly state what he means by "Son of God", nor when the sonship was conferred.[42] The New Testament as a whole presents four different understandings:
Jesus became God's son at his resurrection, God "begetting" Jesus to a new life by raising him from the dead – this was the earliest understanding, preserved in Paul's Epistle to the Romans, 1:3–4, and in Acts 13:33; Jesus became God's son at his baptism, the coming of the Holy Spirit marking him as messiah, while "Son of God" refers to the relationship then established for him God – this is the understanding implied in Mark 1:9–11; Matthew and Luke present Jesus as "Son of God" from the moment of conception and birth, with God taking the place of a human father; John, the last of the gospels, presents the idea that the Christ was pre-existent and became flesh as Jesus – an idea also found in Paul.[43] Mark also calls Jesus "christos" (Christ), translating the Hebrew "messiah," (anointed person).[44] In the Old Testament the term messiah ("anointed one") described prophets, priests and kings; by the time of Jesus, with the kingdom long vanished, it had come to mean an eschatological king (a king who would come at the end of time), one who would be entirely human though far greater than all God's previous messengers to Israel, endowed with miraculous powers, free from sin, ruling in justice and glory (as described in, for example, the Psalms of Solomon, a Jewish work from this period).[45] The most important occurrences are in the context of Jesus' death and suffering, suggesting that, for Mark, Jesus can only be fully understood in that context.[44]
A third important title, "Son of Man", has its roots in Ezekiel, the Book of Enoch, (a popular Jewish apocalyptic work of the period), and especially in Daniel 7:13–14, where the Son of Man is assigned royal roles of dominion, kingship and glory.[46][47] Mark 14:62 combines more scriptural allusions: before he comes on clouds (Daniel 7:13) the Son of Man will be seated on the right hand of God (psalm 110:1), pointing to the equivalence of the three titles, Christ, Son of God, Son of Man, the common element being the reference to kingly power.[48]
Eschatology and salvation: The meaning of Christ's death, resurrection and return Eschatology means the study of the end-times, and the Jews expected the messiah to be as an eschatological figure, a deliverer who would appear at the end of the age to usher in a kingdom favourable to them.[49] The earliest Jewish Christian community saw Jesus as a messiah in this Jewish sense, a human figure appointed by God; but they also believed in Jesus' resurrection and exultation to heaven, and for this reason they also viewed him as God's agent (the "son of God") who would return in glory ushering in the Kingdom of God.[50]
The term "Son of God" likewise had a specific Jewish meaning, or range of meanings.[51] One of the most significant of these was the king at his enthronement, adopted by God as his son, the act legitimising his rule over Israel.[52] In Hellenistic culture the phrase had a different meaning: it meant a "divine man", legendary heroes like Hercules, rulers like the Egyptian pharaohs, or famous philosophers like Plato.[53] When the gospels call Jesus Son of God the intention is not to identify him as a ruler but to place him in the class of Hellenistic and Greek divine men, the 'sons of God" who were endowed with supernatural power to perform healings, exorcisms and other wonderful deeds.[52] Mark's gospel argues against a "Son of David" messiah and in favour of a Hellenistic understanding of "Son of God, his Jesus predicting that his mission involves suffering, death and resurrection, and, by implication, not military glory and conquest.[54] This reflects a move away from the Jewish-Christian apocalyptic tradition and towards the Hellenistic message preached by Paul, for whom Christ's death and resurrection, rather than the establishment of the apocalyptic Jewish kingdom, is the meaning of salvation, the "gospel".[50]
Comparison with other writings
"Entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment" – Mark's description of the discovery of the empty tomb (from the Pericopes of Henry II) Mark and the New Testament All four gospels tell a story in which Jesus' death and resurrection are the crucial redemptive events.[55] There are, however, important differences between the four:
Unlike Matthew and Luke, but like John, Mark expressly identifies Jesus's origins as being "out of Galilee." Mark makes no mention of Jesus's birth, his father, ancestors, or any connection to Bethlehem. Mark does mention Jesus's mother by name (Mary) and notes his brothers and sisters. Unlike John, Mark never calls Jesus "God", nor does he claim that Jesus existed as a divine being prior to his earthly life[56] Christians of Mark's time expected Jesus to return as Messiah in their own lifetime – Mark, like the other gospels, attributes the promise to Jesus himself (Mark 9:1 and 13:30), and it is reflected in the letters of Paul, in the epistle of James, in Hebrews, and in Revelation. When return failed, the early Christians revised their understanding. Some acknowledged that the Second Coming had been delayed, but still expected it; others redefined the focus of the promise, the Gospel of John, for example, speaking of "eternal life" as something available in the present; while still others concluded that Jesus would not return at all (2 Peter argues against those who held this view).[57]
Sayings unique to Mark The Sabbath was made for man, not man for the Sabbath (Mark 2:27).[n 1] Not present in either Matthew 12:1–8 or Luke 6:1–5. This is also a so-called "Western non-interpolation". The passage is not found in the Western text of Mark. People were saying, "[Jesus] has gone out of his mind", see also Rejection of Jesus (Mark 3:21). Mark is the only gospel with the combination Mark 4:24–25, the other gospels split them up: Mark 4:24 being found in Luke 6:38 and Matthew 7:2; Mark 4:25 being found in Matthew 13:12 and 25:29, Luke 8:18 and 19:26. Parable of the Growing Seed (4:26–29). Only Mark counts the possessed swine; there are about two thousand (Mark 5:13). Two consecutive healing stories of women; both make use of the number twelve (Mark 5:25 and Mark 5:42). Only Mark gives healing commands of Jesus in the (presumably original) Aramaic: Talitha koum (Mark 5:41), Ephphatha (Mark 7:34). See Aramaic of Jesus. Only place in the New Testament Jesus is referred to as "the son of Mary" (Mark 6:3). Mark is the only gospel where Jesus himself is called a carpenter (Mark 6:3); in Matthew he is called a carpenter's son (Matthew 13:55). Only place that both names his brothers and mentions his sisters (Mark 6:3); Matthew has a slightly different name for one brother (Matthew 13:55). The taking of a staff and sandals is permitted in Mark 6:8–9 but prohibited in Matthew 10:9-10 and Luke 9:3. The longest version of the story of Herodias' daughter's dance and the beheading of John the Baptist (Mark 6:14–29). Mark's literary cycles: 6:30–44 – Feeding of the five thousand; 6:45–56 – Crossing of the lake; 7:1–13 – Dispute with the Pharisees; 7:14–23 – Discourse on Defilement[58] Then: 8:1–9 – Feeding of the four thousand; 8:10 – Crossing of the lake; 8:11–13 – Dispute with the Pharisees; 8:14–21 – Incident of no bread and discourse about the leaven of the Pharisees. Customs that at that time were unique to Jews are explained (hand, produce, and utensil washing): 7:3–4. "Thus he declared all foods clean."[n 2] 7:19 NRSV, not found in the Matthean parallel Matthew 15:15–20. There is no mention of Samaritans Jesus heals using his fingers and spit at the same time: 7:33; cf. Mark 8:23, Luke 11:20, John 9:6, Matthew 8:16; see also Exorcism. Jesus lays his hands on a blind man twice in curing him: 8:23–25; cf. 5:23, 16:18, Acts 6:6, 9:17, 28:8, laying on of hands. Jesus cites the Shema Yisrael: "Hear O Israel ..." (12:29–30); in the parallels of Matt 22:37–38 and Luke 10:27 the first part of the Shema (Deut 6:4) is absent. Mark points out that the Mount of Olives is across from the temple (13:3). When Jesus is arrested, a young naked man flees: 14:51–52. A young man in a robe also appears in 16:5–7, see also Secret Gospel of Mark. Mark does not name the High Priest, cf. Matt 26:57, Luke 3:2, Acts 4:6, John 18:13. Witness testimony against Jesus does not agree (14:56, 14:59). The cock crows "twice" as predicted (Mark 14:72). See also Fayyum Fragment. The other Gospels simply record, "the cock crew". Early codices 01, W, and most Western texts have the simpler version.[n 3] Pilate's position (Governor) is not specified, 15:1, cf. Matt 27:2, Luke 3:1, John 18:28–29. Simon of Cyrene's sons are named (Mark 15:21). A summoned centurion is questioned (Mark 15:44–45). The women ask each other who will roll away the stone (Mark 16:3), cf. Matt 28:2–7. A young man sits on the "right side" (Mark 16:5), cf. Luke 24:4, John 20:12. Mark is the only canonical gospel with significant various alternative endings (see Mark 16, Possible Scenarios); however, most of the contents of the traditional "Longer Ending" (Mark 16:9–20) are found in other New Testament texts and are not unique to Mark, see Mark 16#The Longer Ending. The one significant exception is 16:18b "and if they drink any deadly thing", it will not harm those who believe, which is unique to Mark See also Gospel harmony Textual variants in the Gospel of Mark Two-source hypothesis Apocalyptic literature Acts of the Apostles (genre) Sanhedrin Trial of Jesus (reference to Mark) Secret Gospel of Mark List of Gospels List of omitted Bible verses Notes Similar to a rabbinical saying from the 2nd century BC, "The Sabbath is given over to you ["the son of man"], and not you to the Sabbath." Misunderstood Passages The verb katharizo means both "to declare to be clean" and "to purify." The Scholars Version has: "This is how everything we eat is purified", Gaus' Unvarnished New Testament has: "purging all that is eaten." Willker, Wieland. "A Textual Commentary on the Greek Gospels. Vol. 2: Mark, p.448" (PDF). TCG 2007: An Online Textual Commentary on the Greek Gospels, 5th ed. Retrieved 2008-01-09. Citations Perkins 2009, p. 57. Brown 1997, p. 164. Burkett 2002, p. 156. Boring 2006, pp. 1–3. E P Sanders, The Historical Figure of Jesus, (Penguin, 1995) page 63 - 64. Burkett 2002, pp. 155–6. Perkins 1998, p. 241. Boring 2006, pp. 13-14. Burkett 2002, p. 157. Donahue 2005, pp. 15–6. Donahue 2005, p. 15. Koester 2000, pp. 44–6. Lössl 2010, p. 43. Gamble 1995, p. 23. Collins 2000, p. 6. Aune 1987, p. 59. Aune 1987, p. 60. Aune 1987, p. 61. Edwards 2002, pp. 1–3. Twelftree 1999, p. 68. Cole 1989, p. 86. Cole 1989, pp. 86–7. France 2002, p. 11. Edwards 2002, pp. 38–9. Schröter 2010, p. 279. Edwards 2002, p. 500. Horsely 2007, p. 91. Smith 1995, pp. 209–31. Aune 1987, p. 17. Morris 1990, p. 95. Aune 1987, p. 55. Donahue 2005, pp. 33–4. Twelftree 1999, p. 57. Kee 1993, p. 483. Powell 1998, p. 57. Welch 2006, p. 362. Aune 1987, p. 56. Cross & Livingstone 2005, p. 1083. Telford 1999, p. 3. Telford 1999, pp. 38–9. Donahue 2005, p. 25. Ehrman 1993, p. 74. Burkett 2002, pp. 68–9. Donahue 2005, pp. 25–6. Edwards 2002, p. 250. Witherington 2001, p. 51. Donahue 2005, pp. 26–7. Witherington 2001, p. 52. Burkett 2002, p. 69. Telford 1999, p. 155. Dunn 2003, pp. 709–10. Strecker 2000, pp. 81–2. Dunn 2003, p. 69. Telford 1999, p. 52. Hurtado 2005, p. 587. Burkett 2002, p. 158. Burkett 2002, pp. 69–70. Twelftree 1999, p. 79. Sources Aune, David E. (1987). The New Testament in its literary environment. Westminster John Knox Press. ISBN 978-0-664-25018-8. Boring, M. Eugene (2006). Mark: A Commentary. Presbyterian Publishing Corp. ISBN 978-0-664-22107-2. Brown, Raymond E. (1997). An Introduction to the New Testament. Doubleday. ISBN 978-0-385-24767-2. Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7. Cole, R. Alan (1989). The Gospel According to Mark: An Introduction and Commentary (2 ed.). Wm. B. Eerdmans Publishing. ISBN 978-0-8028-0481-5. Collins, Adela Yarbro (2000). Cosmology and Eschatology in Jewish and Christian Apocalypticism. BRILL. ISBN 978-90-04-11927-7. Cross, Frank L.; Livingstone, Elizabeth A., eds. (2005) [1997]. "Messianic Secret". The Oxford Dictionary of the Christian Church (3 ed.). Oxford University Press. p. 1083. ISBN 978-0-19-280290-3. Donahue, John R. (2005) [2002]. The Gospel of Mark. Liturgical Press. ISBN 978-0-8146-5965-6. Dunn, James D.G. (2003). Jesus Remembered. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-3931-2. Edwards, James (2002). The Gospel According to Mark. Wm. B. Eerdmans Publishing. ISBN 978-0-85111-778-2. Ehrman, Bart D. (1993). The Orthodox Corruption of Scripture : The Effect of Early Christological Controversies on the Text of the New Testament. Oxford University Press. ISBN 978-0-19-510279-6. France, R.T. (2002). The Gospel of Mark: A Commentary on the Greek text. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-2446-2. Gamble, Harry Y. (1995). Books and Readers in the Early Church: A History of Early Christian Texts. Yale University Press. ISBN 978-0-300-06918-1. Horsely, Richard A. (2007). "Mark". In Coogan, Michael David; Brettler, Marc Zvi; Newsom, Carol Ann. The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version. Oxford University Press. pp. 56–92 New Testament. ISBN 978-0-19-528881-0. Hurtado, Larry W. (2005) [2003]. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-3167-5. Kee, Howard Clark (1993). "Magic and Divination". In Coogan, Michael David; Metzger, Bruce M. The Oxford Companion to the Bible. Oxford University Press. pp. 483–84. ISBN 978-0-19-504645-8. Koester, Helmut (2000) [1982]. Introduction to the New Testament: History and literature of early Christianity (2 ed.). Walter de Gruyter. ISBN 978-0-567-16561-9. Lössl, Josef (2010). The Early Church: History and Memory. Continuum. ISBN 978-0-567-16561-9. Morris, Leon (1990) [1986]. New Testament Theology. Zondervan. ISBN 978-0-310-45571-4. Perkins, Pheme (1998). "The Synoptic Gospels and the Acts of the Apostles: Telling the Christian Story". In Barton, John. The Cambridge companion to biblical interpretation. Westminster John Knox Press. pp. 241–58. ISBN 978-0-521-48593-7. Perkins, Pheme (2009) [2007]. Introduction to the Synoptic Gospels. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-6553-3. Powell, Mark Allan (1998). Jesus as a Figure in History: How Modern Historians View the Man from Galilee. Wm. B. Eerdmans Publishing. ISBN 978-0-664-25703-3. Smith, Stephen H. (1995). "A Divine Tragedy: Some Observations on the Dramatic Structure of Mark's Gospel". Novum Testamentum (E.J. Brill, Leiden) 37 (3): 209–31. doi:10.1163/1568536952662709. Schröter, Jens (2010). "The Gospel of Mark". In Aune, David E. The Historical Jesus: A Comprehensive Guide. Wiley–Blackwell. pp. 272–95. ISBN 978-1-4051-0825-6. Strecker, Georg (2000). Theology of the New Testament. Walter de Gruyter. ISBN 978-0-664-22336-6. Telford, William R. (1999). The Theology of the Gospel of Mark. Cambridge University Press. ISBN 978-0-521-43977-0. Twelftree, Graham H. (1999). Jesus the miracle worker: a historical & theological study. InterVarsity Press. ISBN 978-0-8308-1596-8. Welch, John W. (2006). "Miracles, Maleficium, and Maiestas in the Trial of Jesus". In Charlesworth, James H. Jesus and Archaeology. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-4880-2. Witherington, Ben (2001). The Gospel of Mark: A Socio-rhetorical Commentary. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-4503-0. Further reading Brown, Raymond E. (1994). An Introduction to New Testament Christology. Paulist Press. ISBN 978-0-8091-3516-5. Crossan, John Dominic (2010) [1998]. The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus. HarperCollins. ISBN 978-0-06-197815-9. Ehrman, Bart D. (2005). Misquoting Jesus. Harper Collins. ISBN 978-0-06-085951-0. Ehrman, Bart D. (2009). Jesus Interrupted. Harper Collins. ISBN 978-0-06-117394-3. Ladd, George Eldon (1993). A Theology of the New Testament. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-0680-2. Lane, William L. (1974). The Gospel According to Mark: The English Text with Introduction, Exposition and Notes. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-2502-5. Levine, Amy-Jill (2001) [1998]. "Visions of kingdoms: From Pompey to the first Jewish revolt". In Coogan, Michael D. The Oxford History of the Biblical World. Oxford University Press. ISBN 978-0-19-513937-2. Mack, Burton L. (1994) [1993]. The Lost Gospel: The Book of Q and Christian origins. HarperCollins. ISBN 978-0-06-065375-0. Perrin, Norman; Duling, Dennis C. (1982). The New Testament: An Introduction (2 ed.). Harcourt Brace Jovanovich. ISBN 978-0-15-565726-7. Schnelle, Udo (1998). The History and Theology of the New Testament Writings. Fortress Press. ISBN 978-0-8006-2952-6. (M. Eugene Boring translator) Theißen, Gerd; Merz, Annette (1998). The Historical Jesus: A Comprehensive Guide. Augsburg Fortress. ISBN 978-0-8006-3123-9. Van Linden, Philip (1992) [1989]. "Mark". In Karris, Robert J. The Collegeville Bible Commentary: New Testament, NAB. Liturgical Press. pp. 903–35. ISBN 978-0-8146-2211-7. Weeden, Theodore J. (1995). "The Heresy that Necessitated Mark's Gospel". In Telford, William. Interpretation of Mark. Continuum. ISBN 978-0-567-29256-8. External links Online translations of the Gospel of Mark Bible Gateway 35 languages/50 versions at GospelCom.net Unbound Bible 100+ languages/versions at Biola University Online Bible at gospelhall.org Early Christian Writings: Mark in numerous English translations, on-line scholarly resources Mark on Wikisource (King James version) Related articles A Brief Introduction to Mark Resources for the Book of Mark at The Text This Week An Online Textual Commentary on the Greek Gospels by Wieland Willker, including detailed text-critical discussion of the 300 most important variants of the Greek text (PDF, 411 pages) and the variant endings (PDF, 17 pages). Catholic Commentary on Sacred Scripture Gospel of Mark, Author Dr. Mary Healy Gospel of Mark Synoptic Gospel Preceded by Gospel of Matthew New Testament Books of the Bible Succeeded by Gospel of Luke Read in another language


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Applicants requesting a Section 14 License cannot purchase alcoholic beverages from a package store. The alcoholic beverages must be purchased from a licensed wholesaler / importer, manufacturer, farmer-winery, farmer-brewery or special permit holder.
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I was on a trip to the middle east a year or so ago around mid spring. I was offered what looked like a green plum.
The taste was very sour and hard (not soft like a plum). The locals called it "janarek" and for the life of me I can't find it here in North America.
The closest I've found were the yellow and golden plums
the mysterious green plums I'm talking about are a bit smaller and lot crunchier.
any ideas on what its name, and where I can buy it from?


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Body fragrancing functional candy set for US stores?
Deo Perfume Candy, co-developed by US ingredients company Beneo and Bulgarian confectionery firm Alpi, releases a rose scent through the skin once consumed.
The product, manufactured in Bulgaria, is exclusively imported into the US by Ecodeum LLC and sold online at Amazon.com and the firm is now looking to secure wider distribution.
Josh Brandoff, president of Ecodeum LLC, told ConfectioneryNews.com that retail distribution would cut the end-product cost for consumers.
"Deo Perfume Candy travels almost 5,000 miles from Bulgaria to reach the American market. Because of this, there will always be high costs associated with Deo's importation. Wider distribution of the candy will allow us to take advantage of the volume discounts and drive the retail cost down for consumers," Brandoff said.
Expanding retail presence
The firm started importing the product in late August and decided to commence sales online; a move to enable penetration into the market sooner while other retail opportunities were explored, Brandoff said.
There is a lot of excitement around the product and the short-term strategy is to fuel this further, he said.
"We believe that a new niche is currently being created for functional foods (like Deo Perfume Candy) both in the United States and globally. Because of this, we are not limiting ourselves to any particular type of store. We are exploring the market and open to unique partnerships," he said.
The firm is in discussions with potential partners in a variety of venues and sending out samples to retailers interested in the product.
Once it hits shelves, the product will be found in the candy aisle. "Deo is first and foremost a delicious candy. While its consumption and metabolization do create a fragrant effect, we are not claiming specific health benefits so we do not feel it would be appropriate to shelve it next to other health items," Brandoff said.
Plugging a beautiful gap
This product does plug a market gap, he said. "We think there are a lot of people in the US who are looking for more natural beautifying products. The primary ingredient in Deo Perfume Candy (and the one that creates the fragrant effect) is geraniol, a natural component of rose oil."
One serving size (four pieces) of Deo Perfume Candy contains around 12 mg of geraniol and this amount is recommended for a person weighing 145 pounds. In this case, the fragrant effect will be experienced for six hours as the ingredient slowly evaporates through the skin. However, the strength and duration of the rose fragrance depends upon body weight.


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Mayor-elect Emanuel And Cook County Board President Preckwinkle Announce Joint Committee To Enhance City-County Cooperation
Previously posted on March 29, 2011
Today Mayor-elect Rahm Emanuel and Cook County Board President Toni Preckwinkle announced the creation of a joint committee tasked with examining all areas of city and county operations and producing a report on how they can best work together to cut costs, improve service delivery and streamline residents' interactions with government.
This diverse group of non-profit, community and business leaders, composed of three members selected by County Board President Preckwinkle and three members selected by Mayor-elect Emanuel, will report back in 45 days.
Committee Members
Anthony "Tony" Anderson is Vice Chair and Midwest Managing Partner of Ernst & Young and Chairman of the Board of the Chicago Urban League. As Ernst & Young's Midwest Managing Partner, Anderson oversees a practice of nearly 4,000 assurance, tax, advisory and transaction professionals across a 12-state region. In addition to his civic leadership in the Urban League, Anderson serves on the boards of the Lyric Opera of Chicago, the Chicago Council on Global Affairs, the Field Museum and the Chicago Symphony Orchestra. He received his Bachelor's degree in accounting from Chicago State University.
Gloria Castillo is the President of Chicago United, an organization that brings together diverse business leaders to break down racial barriers and increase access to opportunities for people of color in the Chicago area. Prior to joining Chicago United, Castillo served as president of Monarch Marketing Group, a promotional products firm. Earlier in her career Castillo held positions at Redbook Magazine and Crain's Chicago Business. Castillo is a resource board member for the Metropolitan Planning Council. She is a member of both the Economic Club of Chicago and the Executive Club of Chicago. Castillo has also served on the Board of Trustees of the Goodman Theater and as Advisory Council Chair of Mujeres Latinas en Accion. Castillo received a Bachelor's degree in political science from the University of California at Santa Barbara.
Alderman Pat Dowell represents Chicago's 3rd Ward in the City Council. Prior to her service on the Council, Dowell worked as a City Planner and Deputy Commissioner of Neighborhood Planning under Mayors Harold Washington, Eugene Sawyer and Richard Daley. She was one of the primary architects of the Bronzeville Development Plan, which won a Burnham Award for excellence in planning. Formerly, Dowell was executive director of the Near West Side Community Development Corporation, founding executive director of the Mid-South Planning and Development Commission, and executive director of Chicago Public Allies, a national youth development organization. Alderman Dowell has a Bachelor's degree in Developmental Psychology from the University of Rochester and a Master's degree in Social Service Administration from the University of Chicago.
Commissioner John A. Fritchey is a 14-year veteran of the Illinois General Assembly, where he served as Chairman of the Civil Judiciary Committee. He now represents the 12th District on the Cook County Board of Commissioners. Commissioner Fritchey received his Bachelor's degree in Economics from the University of Michigan and his J.D. from Northwestern University.
Juan Salgado has served as President and CEO of Instituto del Progreso Latino, which supports Latino immigrants and their families through education, job skills training and assistance with employment opportunities since 2001. Salgado has led Instituto del Progreso through a period of nationally acclaimed growth. In 2010 he was presented with the Mexican American Legal Defense and Education Fund's Excellence in Community Service Award. Salgado is a member of the Chicago Manufacturing Renaissance Council Executive Board, the Illinois Coalition for Immigrant and Refugee Rights and Leadership Greater Chicago board of directors, and the Adler School of Professional Psychology Board of Trustees. Through the Institute for Mexicans Abroad, he served as an advisor to the President of Mexico. Salgado holds a Master's degree in Urban Planning from the University of Illinois at Urbana-Champaign and a Bachelor's degree in Economics from Illinois Wesleyan University.
Paula Wolff is Senior Executive at Metropolis Strategies, a business and civic organization focused on policy initiatives and programs for regional action. Her emphasis is on issues of crime, violence, incarceration and rehabilitation. From 1992 to 2000, Wolff was President of Governors State University. Previously, she was a Visiting Fellow at the John D. and Catherine T. MacArthur Foundation, where she established a not-for-profit collaborative serving four Chicago Public Schools pilot sites. Wolff served as Director of Policy and Planning for Governor James R. Thompson and directed Governor Jim Edgar's Transition Team. Wolff was named Chair of the Illinois State Highway Authority in 2009 and also serves on the boards of the Joyce Foundation, the Metropolitan Planning Council, the Johnson Foundation, the Safer Foundation, the Chicago Foundation for Women, the University of Chicago Medical Center and the University of Chicago Board of Trustees. Wolff holds a Bachelor's degree from Smith College and a Master's and Ph.D. from the University of Chicago in political science.


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A century ago this summer, Theodore Roosevelt gave his remarkable "New Nationalism" speech about the dangers of concentrated wealth and corporate power. After witnessing a decade of financial corruption and corporate malfeasance, Roosevelt called on the nation to "effectively control the mighty commercial forces which they have themselves called into being."
Part of his vision was a "graduated inheritance tax on big fortunes, properly safeguarded against evasion and increasing rapidly in amount with the size of the estate." Congress instituted an estate tax in 1916 that was in place until last January. For most of the last century, the estate tax was a single tax rate. A person with $5 million was taxed at the same rate as someone with $5 billion.
A century later, a group of Senate progressives have heeded Roosevelt's call. On June 24, four US senators introduced the "Responsible Estate Tax Act," which includes a graduated rate structure that taxes billionaires at rates significantly higher than it does multimillionaires. Preliminary estimates indicate the proposed tax would generate $264 billion over the next decade.
Led by Senator Bernard Sanders and joined by senators Sheldon Whitehouse, Tom Harkin and Sherrod Brown, the proposed estate tax reform would close loopholes, encourage conservation easements and exclude from the tax the minuscule number of small businesses that would otherwise be subject to the tax. This estate tax rate would range from 45 percent on estates under $10 million to a 65 percent "billionaire surcharge" on estates over $500 million ($1 billion for a couple).
The timing is great, because the Senate may deliberate the future of the estate tax in July.
Due to Senate inaction last fall, the estate tax expired last January 1. The absence of an estate tax for 2010 will cost an estimated $14.8 billion this year. Already, one Texas oilman, Dan Duncan, became the first billionaire in US history to die without any estate tax in place. Duncan was worth $9 billion and would have paid an estimated $4 billion in estate taxes.
Progressives in Congress are in an advantageous position to press for a good reform. If Congress takes no action, the estate tax law sunsets on January 1, 2011, and reverts to its year 2000 levels—with a wealth exemption of $1 million and a 55 percent rate.
Unfortunately, Senate Democratic leaders are like poker players with three aces in their hands but who are considering folding. They don't view their leverage as an opportunity to press for a bold and creative reform. Instead, they are leaving the estate tax redesign to senators Blanche Lincoln and Max Baucus, politicians committed to weakening the law.
We need a mighty mobilization to pressure the Senate to take up the Responsible Estate Tax Act. Fair tax advocates are mobilizing, including Wealth for the Common Good, a network of business leaders and wealthy investors. They are backing the legislation and have compiled fact sheets and other resources.
Theodore Roosevelt had nothing against the wealthy. "We grudge no man a fortune," he said, "which represents his own power and sagacity, when exercised with entire regard to the welfare of his fellows."
But Roosevelt understood that concentrations of wealth undercut the common good—and threatened democratic institutions. "The really big fortune, the swollen fortune," Roosevelt intoned in his "New Nationalism" speech, "by the mere fact of its size acquires qualities which differentiate it in kind as well as in degree from what is possessed by men of relatively small means."
A century later, as we live through our Second Gilded Age, we must rally for a progressive estate tax as a way to raise urgently needed revenue, create real jobs and thwart plutocracy.


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MIAMI – LeBron James scored 24 points, Dwyane Wade added 22 and the Miami Heat set a franchise record for home wins in a season, topping the Chicago Bulls 105-93 on Sunday.
Mario Chalmers and Chris Andersen each scored 15 for Miami, which improved to 36-4 at home — topping the 35-6 mark by the 2004-05 Heat. Miami held Chicago without a 2-point basket for the first 16 minutes of the second half, with the Bulls relying almost exclusively on 3-pointers.
Carlos Boozer finished with 16 points and 20 rebounds for the Bulls, who snapped Miami's 27-game winning streak last month. Chicago finished with 29 field goals and 30 fouls, allowing the Heat to shoot a season-high 41 free throws.
The loss keeps Chicago in the No. 6 spot in the Eastern Conference. Miami has wrapped up home-court advantage throughout the playoffs.
Chris Bosh had 12 points, nine rebounds and four blocks for Miami, which also got 11 points from Mike Miller. Luol Deng led Chicago in scoring with 19, Kirk Hinrich and Nate Robinson scored 14 apiece and Jimmy Butler added 13 for the Bulls, who shot just 35 percent.
Any Miami-Chicago game tends to be physical, and this was no exception. There were no fewer than six instances of Heat players ending up on the floor in the first 6 minutes alone, though Miami hardly seemed to be bothered by it all.
Wade, still working his way back from bone bruises around his right knee, tipped the ball away to start a break that resulted in a 3-pointer by Chalmers to give Miami a 16-9 edge. And moments later, Bosh head-faked Boozer into the air, then drove past for a two-hand dunk and a quick nine-point lead.
Heat coach Erik Spoelstra said before the game he would not play Bosh, Wade and James their usual big minutes, and wasn't kidding, with each of Miami's "Big Three" on the bench with 3:45 left in the opening quarter — something that hardly ever happens.
James made his first seven shots, one of them a dunk off a bounce pass by Chalmers to give Miami a 46-31 lead midway through the second quarter. The dunk was with such force, Hinrich found himself flinching to get out of the ball's way.
The Bulls, still in a battle with Atlanta for the No. 5 seed in the East, bounced back fast. A 23-10 run to end the first half got Chicago within 56-54 at the break, and briefly took the lead when Jimmy Butler converted a four-point play to make it 61-60.
It didn't take long for Miami to regain control, with the lead at 86-77 entering the fourth.
NOTES: Bosh had four blocked shots, the sixth time he's done that since joining the Heat. ... Chicago allowed 30 first-quarter points for the third time in its last four games. ... The Heat bench went into hysterics in the second quarter, when a young boy who was drawn up to look like Andersen — replete with the multi-colored neck tattoos — was shown on the scoreboard screens throughout the arena. ... Butler, perhaps generously listed by the Bulls at 6-foot-7, took the opening tap against Bosh. Predictably, Bosh prevailed. ... Media outlets from France, Brazil, Puerto Rico, Colombia, Italy, Australia, China and Spain were among those in attendance.


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Lead poisoning is the name given to the harm caused by too much lead in the body, usually from months or years of exposure to small amounts of lead in the environment. Lead poisoning can happen at any age, but it is more harmful to young children. It can permanently affect a child's physical health and mental development.
Symptoms of lead poisoning can be very vague and may include irritability, mood changes, weight loss, lack of energy, vomiting, constipation, or stomach pain. In many cases there are no symptoms. Young children who have lead poisoning may have anemia as well as learning disabilities, behavior disorders, and a variety of other developmental problems.
Lead may be present in old paint, metal water pipes, and other substances. Lead-based paint may be a hazard in older homes, especially if it is flaking and peeling. A pregnant person who is exposed to lead can pass it to their baby. Lead can also be passed to a baby through breast milk. The best way to prevent lead poisoning is to reduce exposure to possible sources of lead.
If you suspect you or your child has been exposed to lead, a blood test may be appropriate. Lead poisoning may be diagnosed with a blood lead test that measures the amount of lead in the blood.
Treatment of lead poisoning begins with removing sources of lead from the home and workplace. Providing balanced nutrition to a person who has lead poisoning is also essential. Chelation therapy is often used to treat severe lead poisoning. A medicine binds to the lead and allows it to be released in urine.
Current as of: October 24, 2023
Author: Healthwise Staff
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