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Turn with me to Matthew 5. Our wonderful, rich study of the gospel of Matthew has become a joy to many of you and I trust in God's great grace that it will continue to be so as we look this morning and in weeks, months, and perhaps years ahead to all that God has for us here. To remind you, we are studying the greatest sermon of the New Testament. It is called the Sermon on the Mount, and was preached by our Lord Jesus Christ. It is a sermon designed to show men that they fall short of the standard for entrance into God's Kingdom. It is a sermon directed primarily at the Jewish audience on the hillside, most specifically to the scribes and Pharisees, because they had concocted a human religion. They had invented a system of religion that was sub-standard; sort of a quasi-biblical one, based on human achievement, self-effort, and dead works. They believed in their hearts that because they kept these low standards which they themselves had devised, they therefore were just before God. As Jesus confronts the society of His day, and confronts the religion of His people, first, He wants to knock the props out from under this system. Before they can be desperate enough to see the need of a Savior, they have to see the inadequacy of their system. So Jesus, in the Sermon on the Mount, basically shows the difference between true religion and their system, between divine truth and human wisdom, between a sub-standard religion of human achievement and God's religion of divine accomplishment. Jesus, then, is destroying their confidence in their self-made Judaism and reasserting God's standard.
So really, the Sermon on the Mount has, first of all, a negative intent. That is to show people that they come short of God's standard. All you have to do is read the Beatitudes and you'll find a very obvious recognition of that. They start out with a person who is beggarly in spirit, who is mourning over sin, who is meek before God, who is hungering and thirsting for righteousness. In other words, the Sermon on the Mount begins in desperation, it begins with an overwhelming sense of inadequacy, it begins with the knowledge that you don't have the resources to attain God's standard
Then Jesus moves into Matthew 5:21 and begins to show the disparity between God's standard and the system of religion of His day, to show them that they are sub-standard and they need to have a Beatitude mentality. You see, they were smug, sufficient, prideful, ego-centered, and expecting God to lock arm-in-arm with them at their own level, and go walking into the Kingdom. They had no contrition, no repentance, no sense of sinfulness, unworthiness, no mournfulness. They then had to be broken, you see, to come to that place where they would have the heart of the one in the Beatitudes.
So Jesus is endeavoring to destroy their system. He shows them the standard to begin with, then tells them they aren't there. He has a very significant way of doing it. All through Matthew 5:21-48, He compares their system with God's truth. He uses a little code, which is this, "You have heard it said," that's their system, "But I say to you," and that's God's. He says, "Your's is here, God's is up here. You think it's enough not to kill, God says don't even get angry. You think it's enough not to commit adultery, God says you shouldn't even think it in your heart. You think it's enough to do the paperwork when you get a divorce, God says you shouldn't even get a divorce, except for fornication. You think it's enough that you put an oath behind your word, God says everything you say should be true, so you don't even need an oath." Now, in our verse, He says, "You think that it's enough to give equal vengeance, God says you shouldn't be giving vengeance at all." Verse 43 says, "You think it's enough to love your neighbor and hate your enemy. God says to love your enemy." You see? The whole point is that their system was sub-standard. On the basis of a system that only deals with externals, with the outside and never with the heart attitude of anger, or the heart attitude of hatred, or the heart attitude of adultery, or the heart attitude of hatred, or the heart attitude of truthfulness and love and forgiveness, that kind of a system is inadequate. Basically, the Sermon on the Mount is a sermon on sin. It is to show us we're sinners.
It isn't only the Jews gathered at the feet of Jesus on the hillside of Galilee who got the message; we get it today too. We who pride ourselves on the fact we've never killed anyone, but we have been angry and hated. We who pride ourselves on the fact that we haven't committed adultery, and yet the thought has been in our minds. We who pride ourselves on the fact that we keep our word when we make an oath, and yet there are times when we've shaded the truth and lied. We who pride ourselves on the fact that we are very just and fair, and yet we have been vengeful. We who pride ourselves on the fact that we have such love, and yet our enemies so very often don't fall within the purview of that love.
What Jesus is trying to do is destroy their confidence in themselves and force them to the fact that they desperately need a righteousness they can't attain, therefore they are in need of a Savior. He can't talk about the Savior element until He causes their system to be destroyed and leaves them desperate, grasping, hungering, thirsting for a righteousness they cannot attain.
We come to the fifth of His illustrations, in verse 38, that show their system to be sub-standard. "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away."
At first reading, it sounds like Jesus wants to make us all into sanctimonious doormats. You've got to be kidding! Turn the other cheek? If he sues for my shirt, I have to give him my coat? If he wants me to go a mile, I have to go two? Anyone who asks me or wants to borrow, I have to give it or lend it? I've got my rights!
You know, our old nature naturally retaliates. The other day, I had occasion to play golf, because a dear man who wanted to express his love gave me a set of golf clubs. He makes golf clubs, and made me a beautiful set with the sign of the fish. I thought, "This is terrific! Ten strokes off my game! These are sanctified golf clubs." So I thought I had it made; I went out there and took out the beautiful five-iron with the sign of the fish and said, "Alright, Lord, it's Your club; do something with it." I swung that thing and hit a long shot. I have a tendency to hook the ball a little bit, and I hooked the shot into a guy's back yard. It wouldn't have been so bad, except he was out there. I heard a bellowing voice say, "Nice shot!" and then an epithet that I will not repeat. So I walked down, and felt a little guilty. I hoped I hadn't hit him while he was lying in his pool, or that the ball hadn't gone through his patio window, or something awful like that. As it turned out, there is a little slope in his yard, and it just hit the corner of his yard down by the fence. It was just down in the dirt area; he hadn't even done anything to landscape that. It had hit the hill and rolled down, but he came down the hill and got the ball, and went back up the hill. I said, "Perhaps I could have my ball back. Thank you." He said, "I play golf too, buddy," and put the ball in his pocket. If I hadn't been preaching this sermon-- you see, I was tremendously pressed at that point. I had asked the Lord for some way to illustrate this message, and I thought, "If he wants a golf ball, I'll hit him eight more." That was my first reaction, "I'll just tee up, and he can have all of them." Then I began to think about it, and thought that it's kind of a sad thing that someone wants to live life by alienating people. How much lovelier it would be for him to act graciously, to extend love, and to be loved in return. What a sad thought.
Then I thought that what I need to do is find his address and send him a dozen of the same kind of balls because I knew he liked that one so much. But I had to override my natural instinct, which was to tee off in his yard. That is an illustration of what Jesus is saying here. He is saying, "The fact that your heart is prone to retaliation, to get even, is evidence enough that no system of human religion can deal with the heart of the human problem. You need a Savior, a righteousness beyond our own." That's what He's saying, and that's the heart of the matter here.
Let me give you another illustration. I know you think I shouldn't tell stories like that about myself, but I want you to know that I'm like you are. But hopefully, I deal with those things when they come because Satan will tempt us that way. I want you to meet the Apostle Paul, who had a similar problem. It wasn't in such a recreational activity as golf, but it was in a much more serious case that he confronted himself with the very same temptation for his sinful self to assert itself.
In Acts 22, Paul has been made a prisoner and is being held by the Romans in Jerusalem, but the Romans have no idea why. All they know is that the Jews want him held. Of course, the Jews are very angry with Paul because of his message about Christ. It is a very disconcerting thing to have someone going all over your city preaching that the person you crucified is none other than your Messiah, and that there is a new day, and the dawning of a new era, the church age. So they are livid about Paul, and they have managed to have him incarcerated. This particular captain of the Roman army, wanting to do his duty rightfully according to Roman justice, knows that he cannot keep a prisoner without a charge. So he seeks to find some kind of indictment against Paul to justify his incarceration.
Acts 22:30, "The next day, because he wanted to know for certain why he was accused by the Jews, he released Paul from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them." So this captain brings Paul down and says, "Look, I can't just hold just guy; there will have to be some kind of charge against him," and he calls the Sanhedrin together. Then we see what happened.
"Then Paul, looking earnestly, beholding the council," and the term 'earnestly beholding' means he looked into their eyes, eyeball to eyeball. This is a familiar bunch to Paul, because this is the Sanhedrin of which, at one time, he was a member. There are no doubts in my mind that Paul knew these people. Some of them had been fellow students of Gamaliel, some of them were fellow Pharisees, some of them were fellow persecutors of the church. Here was Paul, looking at them eyeball to eyeball with that honest, unconscious look of integrity that lifts its head, looks them in the eye, and says, "Men and brethren, I have lived in all good conscience before God until this day." He says, "I don't know anything against myself; I don't have anything to accuse myself about. I can look you in the eye and say there is no charge that can be justly laid to my account. I'm innocent."
That absolutely infuriated Ananias, who was the high priest. By the way, Ananias was a wretched individual. This is a different Ananias than the one Paul had met earlier in his life, and he was a vile man. Ananias had literally stolen the tithes that belonged to the common order of priests to pad his own coffers; Ananias had committed immoralities, assassinations of people who were in his way, he was a vile prostitution of everything representative in the priestly office. If anything came his way in terms of punishment, it was justly deserved. "Ananias commanded those who stood by him to strike him on the mouth." When Paul said what he said about a clear conscience, Ananias said to one of his henchmen 'tupto,' which means 'to give a violent blow of the fist,' he said, "Punch that guy in the mouth." So one of the soldiers no doubt let Paul have it in the mouth. Ananias, as I said, was a vile man, and the system was an evil system, and they had violated Paul's rights; he had done nothing. It was ridiculous, the whole thing. What was Paul's reaction? Verse 3. "Then Paul said to him, 'God will strike you, you whitewashed wall!'" Now wait a minute, Paul, I think you just lost it. When he said, "God smite you," if you want to put that in the vernacular, he said, "God damn you, you whited wall." A whited wall was simply a representation of hypocrisy. A wall was a big mud pile, that's all; just some bricks and mud, ugly, brown dirt. To make it look good, they would cover it with whitewash. When you called someone a whited wall, as Jesus did in Matthew 23 when He spoke to the same group, you're saying, "You look good on the outside, but inside, you're dirty."
He says, in effect, "God damn you, you hypocrite." That was his flesh; that was his normal response before he came to Christ. That was the instinct of the sin principle, but it wasn't right. It couldn't have been right; the people were shocked in verse 4. They stood by and said, "Do you revile God's high priest?" They said, "What are you doing? You're reviling God's high priest!" Well, Paul responded by saying this, "I did not know, brethren, that he was the high priest." Maybe he didn't have on his high priest uniform, or maybe he was hidden behind something and Paul hadn't seen him in the crowd that was there. Paul says, "I didn't know that. If I had known he was the high priest, I wouldn't have said that, for it is written, 'You shall not speak evil of a ruler of your people,'" Exodus 22:28 says that. It says that you're not to do that. So Paul says, "I was wrong," and he condemned himself by the Scriptures. I like the response, don' you? I like that he admitted he was wrong and even brought the Scripture in to condemn himself; he apologized. What's interesting to me is that everything he said was true. That guy was a whited wall, and God would bring judgment on him. This day, except for the grace of God unknown to us, he is in eternal Hell; God did smite him. But that is not the way we are to respond in personal relationships.
Compare to that John 18:22-23, where the Lord Jesus is in a very similar situation before a very similar tribunal. Look at these verses. "And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, 'Do You answer the high priest like that?'" And this guy just punched Jesus in the same way that Paul was punched. What did Jesus say? "Jesus answered him, 'If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?'"
What a different spirit. It's completely different. He said, "If I have done evil, and I deserve this, then tell me. But if I have not done evil, why did you do that?" You know what he was doing? He was forcing the man to think of his deeds before he did them. He wasn't thinking of Himself. He was saying, in effect, "You want to be sure that you have reason to do what you do and that it is valid." There is no retaliation.
When Jesus was reviled, Peter said, "When He was reviled, He reviled not again." He never reacted that way; Paul and Jesus are different. Jesus didn't sin, Paul did. What about you and me? How do we react to those kinds of situations? Are we like Jesus? Do we say, "You should think about those things before you do them. If I deserve them, fine. If not, why did you do that?" Or do we lash back?
Let's find out how we are to respond and go back Matthew 5. Last time we learned that there are three elements in these six contrasts that Jesus gives. First of all, the principle of Mosaic law is given in verse 38. "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" It was their traditional teaching, but it did come from the Mosaic law; it is recorded in Exodus 21, Leviticus 24, Deuteronomy 19. That statement is biblical. Three times in the Old Testament, it says, "An eye for an eye, and a tooth for a tooth." But keep in mind, this was a stipulation for the law courts, the legal system, not a mandate for personal vengeance in human relationships. It's so important that we understand that. This is not an issue of personal vendetta; it is not to take revenge and personal vindication out of personal action. That's why God designed law courts and judges and rulers, and why He gave us laws like this law, which in ancient times was called lex talionis, tit for tat, which simply means equal punishment for the crime. The punishment never exceeds the crime, that's what it's saying. It is to control justice so justice is fair and equal.
This simple law, "An eye for an eye, and a tooth for a tooth," is the foundation principle of all human justice. All human justice is based on the fact that the punishment must never exceed the crime. It also is a law given by God to restrain vengeance, to take vengeance out of human relationships and put it within duly constituted authority so that it can be dealt with properly. Human relationships and law courts are two distinct categories, and there are two distinct operations within each one. For example, we do not want courts to act as human relationships act; we don't want human relationships to act like courts. So if a person commits a crime, we don't want the court to say, "Oh, I'm so sorry that you did this, and I want to be gracious and merciful. You're forgiven; forget it. Just go out and remember that if you do it again, we'll forgive you again. If you do it again, we'll forgive you again, seventy times seven. We'll just keep forgiving you." Wait a minute! We would have absolute holocaust if the court acted like a human relationship. We're not looking for mercy in a court, we're looking for justice to preserve society. But nor do we want a human relationship to act like a court. If your wife, for example, does something that offends you, you don't say, "Bend over; you gave me one, now you get one." No, we don't want lex talionis at home. If someone wrongs you, if your neighbor borrows something of yours and breaks it, you don't go over and say, "So what do you want me to break?" We don't operate relationships like that; we must keep a distinction between the law court and the area of human relationships. In the law court, justice operates on an eye for an eye, tooth for a tooth basis. In human relationships, love and forgiveness operate. In one, you're dealing with crime, and in the other, you're dealing with a human relationship. Those are kept distinct.
Where the Jews missed the point was that they took lex talionis out of the law courts and put it in their personal lives, so this was the way they operated in their relationships - with vendettas, vindications, revenges, and vengeance. That's not the way God intended it. We saw in our last study, first of all, the principle of Mosaic law and then the perversion of Jewish tradition. They had taken this and turned it into a cherished spirit of vengeance, an eye for and eye and tooth for a tooth. "You can't do that to me; you can't step on my rights. You can't take my rights away, or I'll react back to you." That was their mentality.
Let's see how Jesus approaches it in verse 38 with a new instruction, a new principle. "But I tell you not to resist evil." That verse has been so misinterpreted. People think it is a reason for absolute pacifism, that we should say, "Go ahead, walk all over me. Abuse me, hit me, steal all I own. Go ahead, sin, we don't care. We're not going to resist evil, we'll just realize that evil is evil is evil, and it will do its thing." No, that isn't what He's saying. People who take that approach really miss the whole point; the Bible talks about resisting some evil. For example, other Scriptures like James 4:7 say, "Resist the devil." I Peter 5:9 says, "Resist the devil." We must resist evil when it comes in a Satanic form. I don't say, "Here comes the Devil again. Oh well, Devil, go ahead. Whatever." No! Resist the devil; resist evil.
When Peter sinned in Galatians 2, Paul didn't say, "There goes Peter, poor fellow. Sin has him." Paul said, "Peter, you're out of line, cut it out," and withstood him to the face. In I Corinthians 5, it says if you find someone in your congregation who is committing fornication, put them out of the church. In I Timothy 5, if you find an elder who is sinning, rebuke him before everyone so all will know he's a sinner, and put him out if he doesn't respond. In Matthew 18, it says if someone sins, go to him about his sin. If he doesn't hear you, take two or three witnesses; if he doesn't hear them, tell it to the church. If he still doesn't hear, put him out of the church.
We are to deal with sin personally, in relationships, in the church, and we are to resist crime. The powers that be are ordained of God, Romans 13 says, and the government is given to us to protect the good and punish the evil. If we don't uphold that, then we don't uphold a God-given institution. If we don't deal with the government properly, if we don't uphold the standards of the government, then we're denying a God-ordained institution. If I see a crime, I should report it to the police. If I know where a criminal is, I must tell the police, not aid and abet crime within a society, because government and the agents of government are ministers of God who bear not the sword in vain, but serve the Lord.
So we do resist evil in a government by our laws, in a church by our purity, in a relationship by confronting people. I think that we have to remember that Jesus resisted evil; in John 2, He made a whip and cleaned the temple. In Mark 11, He did it again. He didn't just become a doormat for everyone. I think, too, that there is a God-given sense of self preservation. If someone comes to do something to me, it is very normal for me to protect myself and my family, my interests and people that I love. Even Proverbs 22:3 says, "A prudent man foresees the evil and hides himself." It is just obvious that there is going to be self-preservation. That isn't trying to make us into people who lie flat and let everything happen. So what does He mean? "Resist not evil." Understand it from this standpoint: 'resist' means 'to set against,' anthistemi. The evil here is taponeros. Apparently, it has to do with one who opposes you, or one who wrongs you. What He's saying is, "Don't set yourself against one who wrongs you." In other words, don't start a feud, or a vengeance thing. Don't get some revenge going, that's all He's saying. He's not talking about categorical evil and letting it overrun your life; He's saying, "The one who wrongs you is not to be resisted or opposed." Don't fight someone who violates your rights.
This isn't anything that is isolated to the Sermon on the Mount. This is a general principle in Scripture. Look at Romans 12:17. "Recompense to no man evil for evil." Don't repay evil for evil. If someone does something to you, don't do back to them. Just do this, "Live as much as is possible peaceably with all men." Be a peacemaker, not a troublemaker. "Dearly beloved, avenge not yourselves, but rather give place to wrath." Where is the place of wrath and vengeance? Where do I put it? It's right here, "It is written, 'Vengeance is Mine, I will repay,' says the Lord." You just take it and give it to the Lord; don't be vengeful. Give it to Him.
So what do you do with your enemy? If he's hungry, feed him. If he's thirsty, give him a drink. What does that mean? "In so doing, you'll heap coals of fire on his head." What does that mean? It's like the little Irish lady who had a drunken husband. She went to the pastor and said, "I've given up; I've done everything to correct his life. I have chased him around with a frying pan," and she went on. He said, "Oh my dear lady, have you thought about heaping coals of fire on his head?" She said, "My dear pastor, I've thought of some awful things, but never that!" She didn't get the point; 'heaping coals of fire' is simply turning back hate with love that brings shame. It's very embarrassing, you see; people get lit up bright red when you return their hate with love. That's what He's saying. Overcome evil with good. That's a tremendous truth.
Jesus picks out four little cameo illustrations from life, and I want you to see these, they're really insightful. He picks out four basic human rights: dignity, security, liberty, and property. By the way, if we had time, we'd go into the Constitution of the United States, which guarantees those things to us. We have the right to dignity, to security, to liberty, and to own property. Those are four basic human rights. Let's look at the first one, dignity. We say in our society, "I have the right to be honored as a human being. I should be dignified, respected, treated with kindness. I am a person made in the image of God and I should be dealt with accordingly." We hear people say that today; "I'm a human being. I won't be treated like that. I have my rights, I have dignity. You can't demean me or dishonor me. I'm a human being." That's right. You are made in the image of God and you do have a right to some dignity, but you know what? You're not always going to get it! Sometimes you'll be treated like some kind of animal or some kind of worm or something. People are going to treat you in a terrible way. They may treat you that way in a gas station line, or in a restaurant, or your family might treat you that way. Sometimes the people closest to you treat you badly and you say, "What did I do to deserve this? Don't they realize that I'm made in the image of God? I have some rights to dignity. I shouldn't be so demeaned and dishonored."
What does Jesus say about that? Verse 39. "But whoever slaps you on your right cheek, turn the other to him also." This is so pregnant with meaning. The Jews said that the most demeaning, contemptuous act was to slap someone in the face. To have a fight was to treat someone as an equal, but to just slap them was demeaning. The Jews said that the most demeaning, doubly-contemptuous, arrogant act of a man is to slap you with the back of his hand. Epitetus, a Roman slave, wrote, "A slave would rather be thrashed with a whip than slapped with the back of his master's hand." It was just demeaning. It's most interesting to look at verse 39, "Whosoever smites you on the right cheek," why did he use that? Because a right hand will always smack someone on the right cheek, if it is the back of the hand. The right cheek being slapped would mean he was being hit like that, granted that most people are right-handed. In other words, when your dignity is taken away, when you are disdained, when you are dishonored, when you are demeaned, when you are arrogantly humiliated, let them do it again before you ever retaliate. That's what it means. It doesn't mean just turn the other cheek. If that's all it meant, then just wait for two slaps, then grind them to a pulp. That's not the idea. You see, it's the non-retaliating, non-vengeful, forgiving, loving spirit, and you don't have enough cheeks to carry on the illustration. The point He's making is this: when you are demeaned, dishonored, and your dignity is tread upon, don't retaliate. Let it happen again.
People always say, "In John 18, that soldier smacked Jesus on the cheek and He didn't turn the other one." They miss the point; you know what He said? "If I've done evil, tell me what it is. If I haven't, why did you do that?" He turned His cheek plenty of times, because from then on, they just plucked it. Isaiah 50:6 says, "I gave myself to the smiters and to those that plucked My beard. I gave Myself to those who spit all over Me." Don't tell me He didn't turn the other cheek; they spit all over Him, rammed a crown of thorns on His head, pulled His beard out, mocked Him, beat Him, whipped Him. That's His attitude, and then He comes to the Cross and hangs there. While all of His organs are being suffocated, He says, "Father, forgive them, for they know not what they do." What Jesus is saying is that when someone treats you in a way that is less than you deserve, when someone takes the right to dignity that you have, don't retaliate. Be slapped again before you would ever think to retaliate. Take as much as they want to give, but don't retaliate. If you're worried about dignity, beloved, someday you're going to be a son of God in the image of Jesus Christ and you'll stay that way forever. God's going to pour out all the goodness of His grace on you forever and ever, so if you're worried about your dignity, just hang on; you'll get it. Don't fight for it here, because if you do, you disavow that you are a son of God and you are related to Jesus Christ because you won't be acting in a way consistent with Them.
The second illustration is very graphic, and it is in regard to our security. Spurgeon said, "Sometimes we have to be the anvil while bad men are the hammers." That's true; sometimes, people will take advantage of us. Verse 40, "If anyone wants to sue you and take away your tunic, let him have your cloak also." You say, "Wait a minute! If someone tries to sue me, I'm going to get him!" No, Jesus says, "Let him sue you, and then give to him." What is He saying here? I believe the idea here is not to just hang around when people sue you. If people found out that Christians believe this wrongly, they'd start suing us all over the place and take everything we have. We'd say, "Well, take it. If you like my house, here's my car. Take anything." That isn't the idea; the idea is that there is apparently some justification for this person's suit. He is suing you for your coat. Now 'coat' in the Greek means your tunic, the undergarment, the normal cloak that was worn on the inside. It was like a shirt, only it was full-length; they didn't wear trousers as men do today. Women and men wore a long undergarment. Maybe a poor man would only have three or four of those, some people only had one. What the idea is here is that you've done something and you're being sued in court. There is a place for that; the courts have to decide certain disputes. So what happens is that you don't have anything to pay except that thing that you're wearing. I mean, you're down to nothing. He's going to get your proverbial shirt. When he gets your shirt, just to show how magnanimous your heart is, and just to show how sorry you are that you ever did anything to cause him trouble, give him your coat too.
To a Jew, this would be absolutely devastating. They would immediately jump out of their seats and say, "Wait a minute! We know what the Bible says in Exodus 22:26-27. The Jewish law allows an outside tunic," which is the word for the cloak, "To be given only as a pledge, but it had to be returned by nightfall," because it was the blanket they slept on, "And you have a right to security! You can't strip me naked and leave me to the elements." And don't forget it can get cold in Jerusalem, it's a mile high. But Jesus is saying, "If someone has come to court and you have to give him your shirt, don't begrudge him. Don't be angry, bitter, retaliatory. Show him you're really sorry that it ever happened, and that you're so magnanimous, all you have left to keep you warm, your last little bit of security, you're willing to give him." That will shock him; that will show him the love of Christ. That will show him what verse 44 means, to love your enemies and bless those that curse you and do good to them that hate you and pray for them that spitefully use you. If someone has the nerve and gall to sue you and take everything you've got, and maybe he has some reason for it, then just to show how your heart is right toward him, give him more than he even asks for. People can't handle that. They don't know how to handle that kind of thing. You'll show them verse 45, "That you are the sons of your Father." Let me add another side to this. Don't be in a hurry to sue everyone. In the first place, I Corinthians 6 says you have no right to sue another believer at all. I had a news reporter say to me recently, "I met this certain man who is a minister over in this area, on the radio and television, and he is without a doubt the most litigious man I've ever met," and that means prone to litigation. She said, "I've never met a man anywhere who was so in a hurry to sue everyone for everything he could get." What kind of a testimony is that? "I've got my rights; I'm going to sue." It's better to be defrauded, better to be sure that you're the son of your Father and absolutely forgiven, says the Apostle Paul. The assumption here is that the Christian is only involved in a suit as the defendant, and that there's a reason why he's being sued, and he's supposed to give his shirt. The assumption here isn't that you're going to sue someone. There may be times when the court will have to make a judgment in certain things, I understand that, but our heart attitude should not be one that seeks to get everything that we can get out of everyone.
There is a third area. Not only dignity, security, but also liberty. We have a right to freedom, to be free. God has made us independent; we all have our own brains, feet, hands, eyes, and ears. We can go and do and say; we have liberty. God has given us that. We have the right to speak, to hear, to see, to move about, to accomplish things. God has even made us individual and unique so that no two of us are alike. We are like snowflakes. We have an amazing liberty to be free and God intended that, so that we could express all that we are in His creation. But it's going to be so in the world that people will step on your freedom.
A lot of times in my life, I say, "Oh, boy." Maybe I'll have some time with my wife, Patricia, and then something will come into my life. Something happens, this happens, I have to go here, go there, and I say, "Oh, man, am I going to give up my whole life for everyone else? I have my rights; I need liberty." Jesus speaks to that in verse 41, "Whoever compels you to go one mile, go with him two."This is interesting. We think that in America, we invented the pony express, but we didn't. We did not invent the pony express; the Persians did. It's another idea we stole. The Persians had a great idea. They marked off their whole country and had a very sophisticated postal system. They had little weigh stations one day's journey apart all over Persia, and it was a big empire in those days. Men would ride horseback basically from dawn until sunset, on day's journey, then they'd stop. There would be fresh horses and provisions for them, and they'd go the next leg, and the next leg. During the time that was developing, the term angaros came to be used. An angaros was the courier, the Persian courier moving along that kind of path. The Romans picked up the term, and they used it to refer to couriers as well. What was interesting was that, in the Persian system, if something happened to the guy carrying the mail - if he was injured, or ill, or something - he could conscript a citizen along the wayside and force him onto the horse to finish the day's journey. So the angaros became the conscripted courier, and by the time the Greek word appears in the New Testament, it has to do with someone conscripted by an official for some public duty.
A classic illustration is when Jesus was taking His cross to Golgotha to be crucified, He got to the point where He could no longer carry it. So the Romans find a man, Simon of Cyrene, and solicit him to carry the cross. He became an angaros; he was compelled to do that by the government. That would be interesting if our society was that way, wouldn't it? Imagine you were driving down the road to a very important meeting, and all of a sudden a policeman pulled you over and said, "I don't know what your plans are, but I have this little package for you to take to Sacramento today." You'd say, "What? Sacramento? This is a gas shortage. I have things to do, I can't do that!" But he would say, "Yes, sir, you'll be going to Sacramento immediately." That's the way it was in Persia. I don't suppose that people walked on those postal routes very often. That's the way it was in Roman times; they had to face the fact that they conscripted, as Simon was. But there was apparently a little rule that they had, at least in Jesus' time, and that was this, which apparently happened quite often: when a Roman soldier asked a citizen to carry his pack, he could never ask any one citizen to carry it more than one mile or the equivalent. So what Jesus is saying is, "When someone infringes on your liberty, and says, 'Will you carry my pack one mile?' and he happens to be a hated Roman and you're a Jew, and he happens to be going somewhere you couldn't care less about, the opposite direction for you, and you're literally carrying the weapons of warfare against your people, and this is your avowed enemy and he asks you to go one mile, go two." This is what Jesus is saying.
You say, "That's hard to do." Right, but that's the spirit of your Father in Heaven. If God only went the first mile with us, we'd be in real trouble. He's carried our burden far beyond that. Don't be concerned with your liberty any more than you're concerned with your security or dignity. God will give you the freedom of the sons of God, the security of His home in Heaven forever, the dignity of the image of Jesus Christ. Don't chase the things here that destroy the testimony that God wants you to be. The final illustration is property. The last thing we hang on to is what we own, right? Someone said to me yesterday, "I've got everything I own paid for. Isn't that great?" I said, "Now, if someone wants it, you can give it and you won't have any bills." What? If someone says, "I need a car. Can I borrow your car?" What happens? You have a conversation with your wife that goes like this: "He wants to borrow the car." The response is, "Oh, no. We just polished the car. Those kids of his, with the mud all over their feet, they'll get their sticky hands everywhere. I've seen that guy hit the curb a dozen times," and you go through that whole deal.
We're possessive about things, about property. What does Jesus say? "Give to him who asks you." You say, "There have to be more adjectives in that verse. What do you mean, give to him that asks?" Right. If someone asks, and I think it implies a real need, I don't think you should help beggars along because you'll just make beggars out of them. Little kids in Israel and other parts of the world who beg have learned they can make a better living begging than they can working because they play on the sympathy of people. So you should be aware of that. But when someone has a need and they ask, you ought to give it to them, without even asking what for. It's your heart; God is saying, "This is the kind of heart you ought to have." If you don't see this in you, it is a great evidence that your system of religion isn't cutting it.
"Give to him that asks you, and from him who wants to borrow from you do not turn away." If someone wants to borrow what you have, let him have it. You have here the princple of self-sacrificing generosity. God help us to be generous. Deuteronomy 15:7 says, "If there is among you a poor man of your brethren, within any of the gates in your land, you shall not harden your heart nor shut your hand from your poor brother, but you shall open your hand wide to him and willingly lend him sufficient for his need, whatever he needs." When you give to him, give him all that he needs, not tokenism. Don't try to buy off your conscience; be generous. Jesus isn't prohibiting justice; justice belongs in the courts. But in human relationships, He wants us to be forgiving and loving. If our rights are stolen, the right of dignity, or security, or liberty, or property, we don't retaliate. We just commit it all to the Lord and act in love.
The key to this is what George Mueller talked about when he said, "There was a day when I died, utterly died to George Mueller, his opinions, preferences, tastes and will; died to the world, its approval or censure; died to the approval or blame even of my brethren and friends; and since then I have studied only to show myself approved unto God."
That's really the key. It's a biblical spirit, isn't it? It's a spirit of Abraham, who rushed to rescue Lot who had so cheated him. It's the spirit of Joseph, who generously forgave his brothers and tearfully loved them, brothers who had sold him to slavery. It's the spirit of David who, after being chased all over by an angry, evil Saul, to slaughter him, spared his life on two occasions. It's the spirit of Stephen, who, lying crushed beneath the bloody stones, asks that the sin of stoning him not be laid to the charge of those who did it. It is the spirit of Paul, who, after his conversion, writes of love and forgiveness in Romans and Corinthians. It's the spirit of Jesus, who said, "Father, forgive them." Antony, according to Roman history, wanted Cicero dead because he was a political enemy. So he said to his men, "Go and kill Cicero. I want his head." Cicero was the golden-mouthed orator, who had such power because of his great ability to speak. Off went the soldiers, and they returned not long after with the head of Cicero. With glee, Antony took the head to his wife, Fulvia, and said, "Look, we have at last the head of our enemy." The biographers say that she took the head and placed it in her lap, and stared into its face and laughed. She pulled the tongue out, put a dagger through the tongue, turned it and had it thus nailed to the door of the very place where he had so many times given great speeches.
Oh, the ugliness of revenge. We can't imagine anyone doing that, and yet the smallest taint of that within our hearts is the same ugliness that God sees in a deed that heinous. It should be said of us, as Tennyson said of Archbishop Cranmer, "To do him wrong was to beget a kindness from him, for his heart was rich. Of such fine mold that if you sewed therein the seed of hate, it always blossomed love." Let's pray together.
Father, instead of fighting for our rights, may we live for what is right before you. The spirit of humility, gentleness, forgiveness, and love to those who are set against us, that we may truly be the sons of our Father. That people may see in us the wondrous, forgiving love of Jesus Christ.
It grieves our hearts to know that so often we preach a God of forgiveness, a Christ of forgiveness, and then live unforgiving lives which must literally destroy the validity of our testimony. May we, as Paul said to Titus, adorn the doctrine of God. May our living match our message, that people may see in us that forgiving Christ, that forgiving God, as we, even though the rights of dignity, security, liberty, and property be taken away, may we never retaliate with less than love. Bring to them a certain amount of shame that they may know they are missing a dimension of life that we possess, and in so knowing, seek the only One who can give it, our Lord Jesus Christ, in whose name we pray, Amen.
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text:
Investigators are looking into the circumstances surrounding Monday night�s shooting death of a dog in the area of Belgrade-Swansboro Road in Onslow County, according to county officials.
Updated at 6:18 p.m.
MAYSVILLE � Investigators are looking into the circumstances surrounding Monday night�s shooting death of a dog in the area of Belgrade-Swansboro Road in Onslow County, according to county officials.
At around 6:21 p.m., the Onslow County Sheriff�s Office received a complaint that a dog had been shot, according to a press release by the OCSO. Onslow County deputies and Onslow County Animal Control responded. The dog, a golden retriever, died at the scene.
Alan Davis, director of Onslow County Animal Services, said the shooting happened on Pattie Lane, and the owner of the dog lived on Belgrade-Swansboro Road.
�We�re still investigating it,� Davis said. �There are some reports that the (golden retriever) was on the shooter�s property, and reports that the dog could have been aggressive, but nothing has been confirmed.�
According to Davis, Chris Goodson, 24, was the alleged shooter in the incident. Capt. Binford Strickland, a Marine Corps spokesman, confirmed in an email that Goodson is a Marine aboard Camp Lejeune. Goodson has not been charged with any crime.
Davis said that if someone finds a wounded animal, they should call Animal Control at 910-455-0182.
�We have someone who responds 24 hours a day,� he said. �If they see an injured animal, we will respond.�
Contact Daily News Reporter Tabitha Clark at 910-219-8454 or email@example.com. Follow her on Twitter at @TabithaLClark or friend her on Facebook.
Authorities are investigating the shooting death of a Swansboro area pet.
According to the Onslow County Sheriff's Office, a retriever was shot and killed in the Swansboro Belgrade Road area.
At approximately 6:21 p.m. Monday, the OCSO received a complaint from an individual reporting that their dog was shot. The OCSO and Animal Control responded. The dog died at the scene.
The incident is under investigation.

subset: commoncrawl


text:
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text:
Voice channel control of wireless packet data communications
A data session with a wireless device ordinarily cannot be initiated from the network side because the wireless device has no predetermined IP or other network address. Methods are disclosed for instead causing the wireless unit to initiate a data session with a target destination, thereby obviating the IP addressing problem. A voice call is first initiated by a requester application to a remote wireless unit. The requester transmits a request message to the remote wireless unit via the wireless voice channel using in-band techniques; preferably including a payload in the polling message that identifies the target destination. In response, the remote wireless unit initiates a packet data session with the target destination.
© 2005 Airbiquity Inc. A portion of the disclosure of this patent document contains material that is subject to copyright protection. The copyright owner has no objection to the facsimile reproduction by anyone of the patent document or the patent disclosure, as it appears in the Patent and Trademark Office patent file or records, but otherwise reserves all copyright rights whatsoever. 37 CFR § 1.71 (d).
This invention pertains to data communications via wireless communications networks, and more specifically it relates to use of the voice channel to trigger a network initiated data session such as an IP session.
Data transfer services in the wireless domain are known and certainly still evolving. Examples include SMS (short messaging service) and other SS7 control channel services. They can be used, for example, for text messaging. They do not affect the voice channels, but offer very limited bandwidth, so the amounts of data transferred are quite limited.
The WAP (Wireless Application Protocol) specifications and software offer some improved services. For example, they can be implemented to provide limited Internet access to a mobile unit. (We use the term "mobile unit" herein to refer broadly to any device with wireless connectivity, including without limitation a cell phone, PDA, laptop computer, palmtop, motor vehicle, etc.). The WAP services, however, require that the mobile unit itself be WAP enabled, and that the wireless carrier network also be WAP enabled. Thus, wireless carriers have to deploy and maintain WAP gateways at the edges of the network to provide WAP services. Some mobile units, and some networks or geographic areas may not be WAP enabled, so these services would not be available for data communication.
One approach to wireless data transfer that does not require changes in the wireless network infrastructure, although it requires specific implementation at both endpoints of a session, is the use of "in-band" data transfer. As the name implies, this technique transfers data in the voice channel, using carefully selected and timed audio frequency tones. (Commonly, wireless data transfer services do not use the voice channel at all.) In-band or voice channel data transfer can be done with little or no interruption of a voice conversation. Details of in-band signaling are explained in U.S. Pat. Nos. 6,144,336; 6,690,681 and 6,493,338 all incorporated wherein by this reference. These types of in-voice-channel data communications have two primary advantages: the wireless voice channel is reliable, and the technique works transparently across networks and carriers throughout the country and beyond. The data simply passes transparently through the voice service, as it "looks" like voice. However, in-band signaling provides only a very low bandwidth up to around 400 bps. That makes it almost useless for transferring significant amounts of data.
Higher bandwidth wireless data services are rapidly becoming available throughout the world. These services operate over dedicated data channels, not the voice channels. The newer specifications, so-called "3G" or third generation wireless technologies, while not yet widely implemented, promise packet data rates as follows, according to IMT-2000 standards:
- 2 Mbps for fixed environment
- 384 Mbps for pedestrian (i.e. slow-moving mobile unit)
- 144 kbps for vehicular traffic
One problem, however, with virtually all wireless data services, is the difficulty in accessing those services in a network "polling" type of application. Polling (or "pulling data") here refers to contacting a mobile unit to pull or retrieve digital data needed by a requester. (The "requester" typically would be an application program.) Preferably, an authorized requester should be able to poll remote mobile units, and fetch data, without manual user intervention at the remote location. In other words, a polling process should be able to be completely automated, although for some applications it can be advantageously initiated by a user at the requester end.
To illustrate, a wireless automated inventory control system may seek to poll units, say trucks or tanks, to learn their present location, fuel supply, operator ID, etc. A packet data connection, for example an IP connection, cannot be established with a mobile unit from the network side (we call this "network initiated") using prior technology, because the mobile device has no predetermined IP address. Rather, an IP address is dynamically assigned to a mobile unit only if and when it initiates a session to an IP network. Accordingly, a user application cannot poll a remote mobile unit to establish a packet data transfer session using known technologies.
A system has been suggested for IP addressing of GPRS mobile terminals that purportedly would enable TCP/IP connection without a phone call. That proposal recognized that there are not enough IP addresses available (under the current Ipv4 regime) to assign one to every wireless terminal. The proposal calls for a combination of Public Addresses (registered with public routing tables) and Private addresses, not to be routed on the public Internet. Rather, the private (IP-like) addresses would only to be used within a GPRS operator's own network. This would require network address translation (NAT) facilities and is generally impractical. Even if implemented, such a scheme does not solve the problem that the mobile (or wireless) terminal address is unknown, and is not publicly discoverable in a convenient way.
The need remains for a convenient and effective way to poll a remote mobile unit, that is, to request a packet data session, for uploading or downloading data via the wireless network, without changing the wireless carrier infrastructure and in a manner compatible with existing packet data networks and protocols such as IP.
In accordance with one embodiment of the present invention, a combination of in-band or voice channel signaling together with packet data services is employed to overcome the lack of a predetermined IP address of a mobile unit. A voice call is established between a requester and the remote mobile unit. A short polling message is transmitted in the voice channel from the requester using in-band digital data transmission ("IBS"). The request message includes in its payload data that identifies (directly or indirectly) a target resource such as a URL or IP address. The mobile unit responds by initiating a wireless packet data session with the indicated target resource which may be, for example, a server system.
This new approach of using the voice channel signaling to enable a network initiated data session will solve the existing problem associated with assigning an IP address (Simple IP and Mobile IP assignment for both IPv4 and IPv6) to a mobile device and do so in a timely and more efficient manor.
Presently the existing cellular infrastructure does not allow mobile devices to pre-register their IP address with the cellular data network, instead it must be assigned to the mobile device by the cellular data network when a mobile device first initiates a request for a data session using a Simple IP protocol, or the mobile device must initiate an IP address discovery process using the Mobile IP protocol. In ether case the cellular data network does not know of the routing location of the IP address for a mobile device until the mobile device first initiates a data session.
The core data network of any data enabled cellular network can use this unique invention to initiate a data transfer session, which we will call a Network Initiated Data Session (NIDS) and is described as follows:
According to one aspect of the invention, in-band signaling methods and apparatus and employed to "push" a request to a mobile unit or "node". We call this a Mobile Terminated (MT) request. (The mobile device is of course in-band signaling enabled, meaning essentially that it can send and receive digital data through the voice channel of a wireless network.)
The receiving mobile unit (mobile node) detects - - - and triggers the mobile device (or other system coupled to the mobile device) to initiate a data session with the cellular network using an available data channel, not the voice channel, to transmit data to a specified (or default) destination.
When a request is made of the mobile device, by using voice channel signaling, the network can initiate a data session between the mobile device and any network or internet entity at any time using the voice channel of the cellular network, or any other radio frequency derived audio channel where voice channel signaling functions. Due to the real time speed and quality of service of in-band (voice channel) services, a distinct time savings and reliability advantage can be made over any other approach for network initiated data sessions. These advantages are of paramount importance for public safety and security applications.
The present invention is also independent of any digital cellular technology and is not tied to any individual cellular carrier's voice, data, or messaging service, which is also unique and advantageous offering greater cellular coverage capabilities when compared to existing approaches.
Additional aspects and advantages will be apparent from the following detailed description of preferred embodiments, which proceeds with reference to the accompanying drawings.
Reference is now made to the figures in which like reference numerals refer to like elements. For clarity, the first digit of a reference numeral indicates the figure number in which the corresponding element is first used.
In the following description, certain specific details of programming, software modules, user selections, network transactions, database queries, database structures, etc., are provided for a thorough understanding of the embodiments of the invention. However, those skilled in the art will recognize that the invention can be practiced without one or more of the specific details, or with other methods, components, materials, etc.
In some cases, well-known structures, materials, or operations are not shown or described in detail in order to avoid obscuring aspects of the invention. Furthermore, the described features, structures, or characteristics may be combined in any suitable manner in one or more embodiments.
A wireless carrier network 108 is connected to the PSTN 106 for handling wireless call traffic, the details of which are well known. The wireless network 108 includes a series of base stations which include antennas and wireless transceivers, generally referred to as a cell tower 110. Transceivers are mounted atop the cell tower 110 for two-way wireless communications with various wireless mobile devices such as a cell phone 112 or PDA 114. The base station antennas need not literally be mounted on a tower. In urban areas, in particular, they are more commonly affixed to buildings.
In accordance with the invention, a requestor or a requestor application executing on computer 100 initiates a voice telephone call, via the PSTN or wireless, directed to a remote mobile unit such as the cell phone 112. The connection from the requestor application need not be hard wired to the PSTN but could itself be a wireless telephone link. The requester system 100 also may have access to the Internet 122, typically through an ISP (internet service provide) 124. The connection to the ISP could take any of various forms, for example utilizing cable or the PSTN network, as are known.
According to a preferred embodiment of the invention, a method is provided for polling the remote wireless unit as follows: First, the requester system 100 initiates a voice call to the remote wireless station. This of course requires that the telephone number of the device is known. Other kinds of mobile devices, such as the PDA 114 or even a motor vehicle 116 can include apparatus that is configured to interact with the wireless network as if it were a cell phone, although it may not actually include a microphone or a speaker. For example, devices can be configured to automatically answer a wireless call, and provide the control channel signaling to emulate answering a cell phone. Once a voice call is established between the requestor 100 and the remote wireless unit 112, the requestor system 100 transmits a digital request message to the remote wireless terminal via the wireless voice channel on which the voice call is established. In other words, the digital request message is sent "in band" through the use of audio frequency tones that are arranged so that they will pass through the voice channel unobstructed.
The request message preferably includes a payload that identifies a target resource. In the remote wireless unit, for example 112, 114, apparatus or software is implemented that will respond to the digital request message by initiating a packet data session with the target resource identified in the request message. By "packet data session" we mean a data transfer session that utilizes one or more of the data services provided by the wireless carrier, as distinguished from voice services.
The target resource may be, but is not limited to, the requester system 100 itself. In other words, the wireless terminal 112 may be instructed to initiate a packet data session back to the requestor system. That session would traverse link 120 from the wireless network infrastructure to the Internet 122 and thence to the requestor 100 via the ISP 124. As noted, this process can be automated by implementing suitable software at the requestor 100 and at the wireless unit 112 so that it can occur without user action at either end of the packet data session.
The target resource can be identified in the request message by a predetermined identifier, such as a simple alphanumeric name or code. The wireless terminal software can perform a look-up in memory to determine a corresponding URL or IP address. Alternatively, the target URL or IP address can be included in the request message itself.
The target resource need not be the requesting system 100. In one alternative embodiment, it could be a server 130 which is coupled to the Internet through an ISP and configured to perform data collection, utilizing standard packet data session protocols such as the Internet protocol. The target may be a web server suitably configured to interact with the mobile unit.
In other embodiments, the request message payload can include various delivery parameters, in addition to identification of a target resource. The delivery parameters might include, by way of example and not limitation, a preferred packet data service, a packet data rate, and/or a priority parameter. These parameters can be recovered from the message payload by the wireless terminal software and it can initiate a responsive packet data session in accordance with those parameters. For example, in the case of a relatively low priority parameter, the application software might select a data service or time of day to initiate the packet data session that is lower performance but incurs lower cost.
Referring again to
In other embodiments of the invention, a live user or operator at a computer 150, having access to the Internet, could poll one or more remote wireless units to request a data transfer. For example, a user at say a public safety location such as a 911 emergency call taker, could access a web server (not shown) which has voice call telephone access such as 104. Through the means of a suitably programmed web page interface (using, for example, cgi scripting or the like), a user at 150 could initiate a request message which would take the form of a voice call from the web server, through the PSTN and the wireless network as described above, to a remote or mobile unit. The request message could include identification of the call taker center at 150 as the target resource to deliver requested information via a packet data session.
The present invention is not limited to downloading data from the wireless terminal to the requestor. The requested packet data session could also be used to download information to the wireless terminal.
Referring to
Referring now to "time point C," responsive to the request message, the mobile terminal 200 initiates a data network connection, which traverses the cellular network 202 and establishes a packet data session via the IP network 206. Here, the target or destination resource is coupled to the IP network 206. The IP network in turn responds to the mobile node 200 at "time point D" and then, as indicated at "time point E" a packet data session is established between the mobile node 200 and the IP network or target 206. "Time point F" indicates that the IP resource may not be the ultimate recipient of the data, but rather, it could be configured to forward that data to an ultimate destination address which may be, but is not limited to, the initiating application 208.
The process used by the core data network, internet application, or stand alone device to initiate a data session using aqLink begins with the establishment of a circuit switch voice channel connection to the mobile device. This can be accomplished by any means made available to the initiating application or device.
It will be obvious to those having skill in the art that many changes may be made to the details of the above-described embodiments without departing from the underlying principles of the invention. The scope of the present invention should, therefore, be determined only by the following claims.
1. A method of polling a remote wireless station comprising the steps of:
- initiating a voice call from a requester to the remote wireless unit;
- after the voice call is established between the requester to the remote wireless unit, transmitting a digital polling message from the requester to the remote wireless unit via the wireless voice channel on which the voice call is established;
- including a payload in the digital polling message that identifies a target resource; and
- in the remote wireless unit, responsive to the digital polling message, initiating a packet data session with the target resource.
2. The method according to claim 1 wherein the target resource is a predetermined IP network location.
3. The method according to claim 1 wherein the target resource is specified by a predetermined identifier carried in the payload.
4. The method according to claim 1 wherein the target resource is specified by a URL carried in the payload.
5. The method according to claim 1 wherein the target resource is specified by a an IP address carried in the payload.
6. The method according to claim 1 wherein the packet data session comprises uploading data from the remote wireless unit via a wireless network packet data session.
7. The method according to claim 6 wherein the polling message payload further comprises at least one delivery parameter.
8. The method according to claim 7 wherein the delivery parameter is one of a data service, a data rate and a priority parameter.
9. The method according to claim 6 wherein the polling message payload further comprises identification of a type of data to be transmitted in the packet data session.
10. The method according to claim 9 wherein the type of data to be transmitted is location data of the remote wireless station.
11. A wireless communications system comprising:
- a computer coupled to a telecommunications network;
- a polling requester application executable on the computer for sending a polling message through a voice channel of the telecommunications network to a wireless remote unit;
- a wireless remote unit having Wireless telecommunications capability for receiving a voice call;
- the remote unit having means for recovering the polling message from the voice channel; and
- the remote unit having means for initiating a data session responsive to the recovered polling message.
12. The wireless communications system of claim 11 wherein the polling requester application transmits a payload in the polling message.
13. The wireless communications system of claim 12 wherein the polling requester application identifies a target network resource in the payload.
14. The wireless communications system of claim 12 wherein the payload includes indicia of at least one data session parameter.
15. A method of uploading data from a wireless unit comprising the steps of;
- receiving a voice call in the wireless unit via a wireless telecommunications network;
- recovering a request message from the voice call, wherein the request message in encoded as audio frequency tones transmitted in the voice channel of the received voice call; and
- responsive to the recovered request message, initiating a data session between the wireless unit and a target resource for uploading data using a digital wireless data service.
16. The method of uploading data from a wireless unit according to claim 15 and further comprising downloading data to the wireless unit in the data session.
17. The method of uploading data from a wireless unit according to claim 15 wherein the data session is initiated with a predetermined network resource in response to receiving the request message.
18. The method of uploading data from a wireless unit according to claim 17 wherein the network resource is identified by a URL or an IP address in the request message.
19. The method of uploading data from a wireless unit according to claim 15 wherein the recovered request message includes a network address of the target resource.
20. The method of uploading data from a wireless unit according to claim 15 wherein the wireless unit comprises a cell phone.
Patent History
Type: Application
Filed: Jan 31, 2005
Publication Date: Aug 3, 2006
Patent Grant number: 7508810
Inventors: Kamyar Moinzadeh (Bellevue, WA), Darrin Garret (Kingston, WA), David Quimby (Seattle, WA)
Application Number: 11/048,623
International Classification: H04L 12/403 (20060101);


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The women of the freshman and sophomore classes were featured in song, oration and drama during the 78th annual Nykerk Cup competition on Saturday, Nov. 3.
The Holland Civic Center was filled to capacity for the Family Weekend event.
The Class of 2016 (freshmen) was presented the Nykerk Cup.
Congratulations to both classes!


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FORT WALTON BEACH � Two used car dealers were arrested for stealing more than $14,000 in sales tax.
FORT WALTON BEACH - Two former owners of a used car dealership have been arrested for stealing more than $14,000 in state sales taxes, the Florida Department of Revenue has announced.
Christopher S. Shelton, 48, and Delores M. Shelton, 33, were arrested for not sending in sales tax dollars charged to customers to the state, according to a news release from the Department of Revenue.
The Sheltons failed to send in sales taxes during various periods in 2009 and 2010, the Department of Revenue reported.
The former owners of Star Auto Sales on Beal Parkway now live in Newnan, Ga., where Christopher Shelton was arrested Feb. 22 and Delores Shelton was arrested March 8, the release said.
Both were charged with felony theft of state funds. If convicted, they face up to five years in prison and $5,000 in fines, as well as repayment of stolen taxes, interest and investigative costs.


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July 11, 2007
Symantec Client Security Internet E-mail Auto-Protect Stack Overflow
Revision History
Affected Products
NOTE: Platinum Support and Premium Support customers can also download the updates from the Platinum Support Web site.
Unaffected Products
Symantec response
Best Practices
Symantec takes the security and proper functionality of our products very seriously. As founding members of the Organization for Internet Safety (OISafety), Symantec supports and follows the principles of responsible disclosure. Symantec also subscribes to the vulnerability disclosure guidelines outlined by the National Infrastructure Advisory Council (NIAC).
Please contact email@example.com if you feel you have discovered a security issue in a Symantec product. A Symantec Product Security team member will contact you regarding your submission. Symantec strongly recommends using encrypted email for reporting vulnerability information to email@example.com. The Symantec Product Security PGP key can be found at the end of this message.
Symantec has developed a Product Vulnerability Response document outlining the process we follow in addressing suspected vulnerabilities in our products. This document is available below.
Copyright © by Symantec Corp.
Symantec, Symantec products, Symantec Security Response, and email@example.com are registered trademarks of Symantec Corp. and/or affiliated companies in the United States and other countries. All other registered and unregistered trademarks represented in this document are the sole property of their respective companies/owners.
Initial Post on: Wednesday, 11-Jul-07 8:00:00
Last modified on: Tuesday, 17-Jul-2007 06:25:37 PDT


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I've admired candy colors for a while now.
I saw these items in random stores in Tokyo and their bright
candy colors just drew me in.
They may be little too aggressive but still I can't help stalking statement pieces
especially in spring time.
Toga shoes
ARIGATO! Thank you for reading!!


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This year was my fifth at the Feria de Nuestra Señora del Rosario in Cuéllar in Castile y León, Spain, running with bulls in the oldest encierros in all Spain. When I first arrived in 2012 the town opened its arms to me and so when I left I wrote an article in the regional newspaper, El Norte de Castilla titled 'Thank you, Cuéllar, from London'. The following year the headline was 'And again thank you, Cuéllar, from London'. Then in 2014 it was 'See you soon Cuéllar'.
However, the following year I broke my ribs running with the cattle there and forgot to write, so this year I made sure my article came out early, on the opening Sunday of the fair, the day I arrived. It is reprinted in English below (the original Spanish is online here.)
There is Fiesta and Feria in Cuéllar
In 1923 Ernest Hemingway arrived in Pamplona and witnessed the great explosion of life that is the Fiesta of San Fermin, through the heart of which a path was carved from the corrals to the plaza by the Feria del Toro.
By the time he returned in 1959 the city was so changed he almost didn't recognise it. He wrote that "40,000 tourists have been added. There were not 20 tourists when I first went there nearly four decades ago."
When I arrived sixty years later – to the day – there were over a million tourists. And although sanfermines has been like a father to my afición – with the southern elegance of April in Seville as its mother – Cuéllar is a far older and more personal thing than those spectacular parents. Which is why I have come here every year since I met the sculptor Dyango Velasco on the opening Saturday of the feria in 2012.
Since then I have never come alone. Over the years I have come with a strange and wondrous mix of people to your town. In 2013 I brought to your town of the horse the Earl of Westmorland, whose father was Master of Horse to Her Majesty Queen Elizabeth II, and along with him the greatest jockey my country ever produced, Richard Dunwoody, who won the most dangerous horserace in England, the Grand National, not once but twice.
The following year I brought Nicolás Osorio, eldest son of the Duke of Alburquerque, whose ancestral castle embraces your town in its arms. His grandfather did not win the British Grand National, despite riding in it twenty or so times as an amateur. He did, however, become famous for breaking more bones in it than any other jockey and was nicknamed the "Iron Duke", not, like Wellington, for his political resolve, but for all the metal pins and plates that kept his skeleton together.
This year I come with more foreigners than ever, some of whom Cuéllar knows, and some of whom are new. There is that great photographer of wars and bulls, Jim Hollander of European Pressphoto Agency, who returns having been awarded the EHToro prize for writing about the encierros – 'bull-runs' – of Cuéllar last year and having just been named "guirri del año" by Mikel Urmeneta in Pamplona this year.
To celebrate the publication of his book Pizarra To Pamplona: Across Spain On Horseback (available to purchase here), about his childhood travels with his father, Gino Hollander – a great taurine painter whose work covers the walls of the Casa Misericordia in Pamplona – Jim will be photographing the encierro of Cuéllar for the world's press from the back of one of its horses with me providing the words from the horse next door.
In the streets we will have the great Texan rodeo champion who moved and married to become your neighbour and a university professor in Valladolid. Larry Belcher, who is already familiar to readers of these pages following his 40th anniversary in the encierros of Spain (as is his wife Dr Ana Cerón of the hospital there.)
Alongside these veteran taurinos, there will be younger faces too (having turned 40 this year I do not include mine.) There is Jordan Tipples from Wales, who has the heart of a lion, and follows in the tradition of that great Welsh runner of bulls and aficionado, Noel Chandler, whose death last year we mourn still.
It is Noel who taught me the philosophy of the first foreign runner to be accepted by locals, a veteran of the Marine Corps in the Second World War, Matt Carney, whose children Allen and Deirdre I run with in Pamplona. This is that one must not run for glory, but for the joy of it. (This lesson is too often forgotten today, as is the lesson I was given by my first teacher in the plaza, Juan José Padilla, who said to me after he had lost his eye in Zaragoza in 2011: "scars are not medals of honour, but the marks of our mistakes." This sort of pride has no place in the plaza or the street.)
And then there is Chloe Drakari-Phillips. Chloe first went to Pamplona twenty-five years ago, although she is only twenty-four years old. (Her first San Fermín was when her mother was pregnant.) This adopted child of the Fiesta of San Fermín is the soul of that side of Pamplona, in all its passion and its vibrancy, who has shown me a less serious side to the taurine life of Spain, adopted child of the Feria del Toro that I am.
As part of this spirit of cooperation between local and foreigner, I have asked the principal pastor, Enrique Bayón Brandi, to join with me in arranging a "breakfast of runners" following a tradition begun in Pamplona by the great runners, and our good friends, Julen Madina and Joe Distler thirty years ago. We hope to bring a new international tradition to the oldest encierro in Spain. As a mark of respect to the bulls and those who work with them, this first will be held in honour of the memory of Victor Barrio and attended by David Mora the morning before he faces the same risks himself with the bulls with which we have just run.
It is nice to be able to bring a tradition from Pamplona back to Cuéllar since Cuéllar is most likely the parent of Pamplona' most famous. The 3rd and 4th Dukes of Alburquerque – Nicolás Osorio's father is the 19th Duke – were viceroys of Navarre from 1452 to 1464 about the time when encierros began to be written about in that region of Spain.
So, as I pack my old school athletics blazer with its distinctive red and white stripes in honour of the marriage of Spain's traditions and my own, I can barely contain my excitement to once again check into the Hotel San Francisco and attend the ferias of Nuestra Señora del Rosario and the grandfather of all encierros that runs through it.
On the afternoon of Tuesday, August 30th, Julen Madina died in hospital following an accident while swimming, itself following an incident in which he was badly injured in an encierro in Tudela. And so ended the life one of the most prolific and skilled runners of bulls in the history of the encierro. Although I did not get to know him as well as I might have liked, I counted him as a friend, we spent a little time together and he kindly contributed to the book I compiled, edited and co-authored along with mutual friends of ours such as Joe Distler, Miguel Ángel Eguiluz, Jokin Zuasti and photographs by Jim Hollander.
On my flight back from Madrid last week, I scribbled a few lines on a napkin to describe the simple but profound thing that is fiesta. It is not much, but I thought I would put it up here.
Farewell To Fiesta
(For Chloe)
Farewell to fiesta, farewell to the sun,
The candles are burned down and the bulls are all done.
But though the shrine's empty and altars are bare,
We know the way back now and will return there.
As we grow older and some of us fall,
We'll still lift our glasses and toast to us all.
For fiesta is in us, and those who we love,
Those still among us, and those up above.


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USPTO Hosts FIRST Lego League Innovation Award Ceremony
Yesterday, the Commerce Department's United States Patent and Trademark Office (USPTO) hosted the second annual First Lego League (FLL) Award Ceremony, where two teams of young inventors ages six to 14 each won an FLL Global Innovation Award and a $250,000 investment to help develop their ideas for the marketplace. Both teams invented products related to this year's theme: food safety.
The Dublin, Ohio team Moderately Confused, inspired by food spoilage caused during delivery, created the "Erasable Barcode"; if the temperature of an environment becomes unsafe for food, ink attached to the barcode will obscure a portion of the label so that the spoiled product cannot be sold.
Similarly, after witnessing massive power outages caused by natural disasters like Hurricane Irene, the team S.I.S. Robotic Revolution of Shelton, Conn., created a "Smart Sticker" that attaches to food packaging and changes color when the package has been exposed to unsafe temperatures


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20 Games Like Gheldia(TBA)
Children of Morta
Children of Morta is a narrative driven hack and slash roguelike. Take on the role of a member of the Bergson family, the Guardians of Mount Morta, as you fight desperately against the Corruption. Experience not only what it means to be a hero, but to be part of a family that bears the weight of the mountain together.
Fire Emblem: Three Houses
Fire Emblem: Three Houses is being developed for the Nintendo Switch that is planned for release in summer 2019.
Legrand Legacy
LEGRAND LEGACY is a spiritual successor to some all-time favorite JRPGs with a fresh take on the classic turn-based combat. Explore a beautifully hand-drawn world riddled with fantastical creatures, devastating wars, and intriguing stories of personal redemption. Play our demo and discover why Legrand Legacy is the "Most Promising Game" of the year!
Mugna Feud, the great war between the Kingdoms of Fandor and Altea, puts Legrand in a chaotic state. You play as Finn, a young slave who wakes up without any memory of his past, yet soon discovers that he possesses mysterious powers beyond his control. Embark on an epic adventure in this sprawling fantasy universe and fight alongside the Fatebounds to bring peace back to Legrand and prevent the Second Coming! But be careful who you trust, everyone has a secret to hide…
Legrand Legacy will be released for Windows on Steam and DRM-free in September 2017
- A fully immersive experience with stunning FMV, fully rendered 3D cinematic, and epic original soundtrack
- 3D models and original assets come together with gorgeously stylized hand-drawn 2D backgrounds
- Action packed turn-based combat and tactical warfare scenarios that will test your wits and keep you on your toes
- Recruit NPCs to rebuild your castle, play mini games, or go on rewarding side quests
- Collect loot from slain enemies and craft items or sell them for money
- Configure items and grimoire that characters can wield in combat, set combat formation, or review journal to track quests
86 / 10074.3
Dragon: Marked for Death
Dragon Marked For Death is a side-scrolling 2D action RPG that can played solo or with up to four players in local or online multiplayer.
The playable characters in Dragon Marked for Death: Frontline Fighters are the Empress and Warrior.
You play as the survivors of the Dragonblood Clan who set out to take revenge on the Kingdom of Medius, who destroyed their home and captured the Dragonblood Oracle, Amica. To obtain the power they need to enact their revenge, they forge a pact with the Astral Dragon Atruum.
Use your newly acquired powers to take on quests from villagers and raise your status in the kingdom. How you perform in these quests can have a direct effect on the game's final outcome.
Quests aren't all about defeating enemies, though. You'll guard a ship's passengers from monsters, search for hidden treasure, rescue a princess from a castle under siege, and a lot more!
Choose from four playable characters (Empress, Warrior, Shinobi, or Witch) and defeat your enemies to gain experience and level up. You'll receive points as you level up that can increase your attack power, defense, agility, and other parameters. Customize your character in a way that best suits your individual playstyle!
Team up with up to four players in co-op multiplayer action via local wireless, or go online with Nintendo Switch Online and use worldwide matchmaking system to play with adventurers all over the world. By strategizing and working together with your party, you'll be able to achieve even greater results and reap even better rewards!
Get ready to experience the unique, dark fantasy world of the Dragonblood Clan in this intense 2D action-RPG!
83 / 10004.15
Weapon Shop Fantasy
A shop game with RPG? Or is it RPG with a shop? Collect materials, Craft weapons, Train your staff and defeat your enemy! This is Weapon Shop Fantasy!
80 / 10004.0
Dream Alone
2D platform game with classic platform gameplay, deadly traps, dark storyline and unique hero abilities, all in Tim Burton's-like audio-visual.
82 / 10004.1
It's one year after the collapse of civilization and self-centered hedge fund manager Joe Wheeler emerges from his specially constructed bunker in search of food. This is a huge open-world RPG where you have the freedom to play how you want - but your choices have consequences. Your aim is to find other survivors, gain their respect, and build a community. You'll scavenge for supplies, trade, plant crops, go on quests, face moral dilemmas, go to war, and uncover dark, terrible secrets!
80 / 10024.0
Book of Demons
Book of Demons is a deck-building hack and slash adventure, with a dark theme reminiscent of classics of the PC ARPG genre.
69 / 10063.45
Wanderlust Adventures
Wanderlust Adventures is an online, free-roaming, open world, action adventure RPG. Join fellow heroes online, explore vast and deadly landscapes, and capture companions to aid you in your quest. Forge powerful items, salvage artifacts, and crush the souls of menacing foes!
50 / 10002.5
Octopath Traveler
A role-playing game from the Bravely Default team is being developed exclusively for the Nintendo Switch. They have brought a new world to life through a mix of CG, pixel art, and "HD-2D" visuals.
83 / 100284.15
GreedFall is the latest RPG from Spiders, currently in development for PlayStation 4, Xbox One and PC. Revealed at "le What's Next de Focus" event last week, GreedFall today unveil a first teaser trailer, hinting at the 17th century setting of the game and its ambiance embedded in magic.
Explore a fresh new world as you set foot - alongside many other settlers, mercenaries and treasure hunters - on a remote island seeping with magic, rumored to be filled with riches and lost secrets. A grand journey filled with mystery follows, as you find yourself in the middle of ever-increasing tensions between the invading settlers and the locals, protected by supernatural beings, manifestation of the island's earthly magic.
Pillars of Eternity II: Deadfire
Obsidian Entertainment proudly presents the sequel to our crowdfunded and critically-acclaimed role-playing game, Pillars of Eternity. Welcome to Pillars of Eternity II: Deadfire. With Pillars II, we are revisiting the rich narrative, beautiful environments, and tactical combat that made Pillars of Eternity one of the highest-rated PC games of all time.
86 / 10094.3
Savage Lands
A New Land, A New Life: Savage Lands is a gritty, brutal, first-person open-world fantasy survival experience in which players have only one goal: Stay Alive. Explore a world where days and nights are spent slaughtering vicious creatures, gathering scarce resources, building shelter and crafting powerful weapons needed to survive. Every decision counts, because one mistake can lead to an unfortunate encounter with death's cold embrace.
50 / 10032.5
You are a Fatebinder, the judge and executioner of Kyros' law, acting under the watchful eye of the Overlords Archon of Justice, Tunon the Adjudicator. Your words shape the lives of thousands. Will you use that power to bring justice and inspire loyalty? Or will you bring fear and cruelty to the beaten people of the Tiers?
87 / 100384.35
Forgotton Anne
Forgotton Anne is a 2d cinematic adventure game combining puzzle platforming with adventure game elements. You play as Anne, the enforcer keeping order in the Forgotton Realm, as she sets out to squash a rebellion that might prevent her master, Bonku, and herself from returning to the human world.
The World of Forgotton Anne: Imagine a place where everything that is lost and forgotten goes; old toys, letters, single socks. The Forgotten Realm is a magical world inhabited by Forgotlings, creatures composed of mislaid objects longing to be remembered again.
80 / 10084.0
Epic Manager - Create Your Own Adventuring Agency
"Epic Manager offers a colorful mix of roster management and character progression found in titles like Football Manager or Final Fantasy Tactics, narrative choices & consequences in the beloved tradition of the gamebooks series Choose Your Own Adventure, the epic scope of a D&D campaign or a Lord of the Rings novel and the humorous tone of the Princess Bride, all in one awesome package!
Experience an addictive "one more turn" formula of tycoon strategy, roguelike elements, roster management and classic turn-based combat, all rooted in an epic yet light-hearted fantasy setting."
50 / 10002.5
You are the Harbinger, a skilled warrior who exists outside of time. You have foreseen the annihilation of the land known as Urralia and have been summoned to rewrite its fate. With the power to witness and alter the last moments of Urralia's inhabitants, it's up to you to weave a new narrative, pave the way to a brighter future, and give the world of Urralia a second chance.
63 / 10063.15
White Cat Project
White Cat Project is a casual Action RPG on iOS and Android. It has been released in US with title: [[Colopl Rune Story]].


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Decant those oversize jugs or boxes into small, clear containers so you'll know when to refill; stash the big guys elsewhere.
2. Create a safekeeping spot.
Mount a rail with clips behind the washer; hang any notes and receipts found in pockets, snipped-off washing-instruction labels — even those single socks.
3. Sort things out.
Set up three labeled hampers — Lights, Whites, and Darks — so family members can pre-sort their own loads.
4. Don't create a pileup.
Fold and put away clean laundry within 24 hours.
5. Line dry when you need to.
For "do not tumble dry" items, hang a retractable clothesline or try a wall-mounted drying rack; tuck it away when not in use.
6. Keep the extras on hand.
On the back of the laundry room door, hang a pocketed shoe organizer filled with stain-fighting supplies.


text:
The Neuse Regional Library system, with eight locations in Lenoir, Greene and Jones counties, provides a quiet place to catch up on an intriguing fiction book, delve into an interesting non-fiction topic or peruse a variety of magazines.
As the holidays dwindle down, adults, teens and children may find an escape from the hectic activities at home by retreating to their local library.
The Neuse Regional Library system, with eight locations in Lenoir, Greene and Jones counties, provides a quiet place to catch up on an intriguing fiction book, delve into an interesting non-fiction topic or peruse a variety of magazines.
�We offer e-books for adults,� said Agnes Ho, regional library director, �but we also have children�s e-books.�
Patrons in all the system libraries can also check out e-readers, or Nooks, from the library, she said. To check out an e-reader, go to the reference desk or children�s department.
The main library in Kinston has a computer lab with 39 computers available for word processing, surfing the Internet, checking emails or meeting friends on social networks.
Computers are also available in all the locations. Create a resume, look for a job, print out recipes or learn something new.
The main library has two new early literacy stations � and there is one in La Grange � for children approximately 3 to 10-years-old.
Ho said the stations, located in the children�s room, expose kids to computers and help them learn to read.
�It�s easy for kids to learn because the keyboard is big and the monitor is big,� she said.
Plans are to install one in Greene County, too.
�It�s so popular, we have received a donation in Greene County,� Ho said about the $3,800 computer system.
A Greene County family has donated the funds to purchase one in the memory of the late Lela Stevens, who served on the Greene County Library Board for 35 years � from 1968 to 2003 � and passed away this year.
�When I showed it to the family,� Ho said about the literacy station, �they said they wanted it in Greene County.�
The new children�s station is expected to be installed at the newly-upgraded library in February.
The literacy stations in Lenoir County were paid for through a $68,800 technology grant � federal funds through the Library Services and Technology Act administered by the State Library of North Carolina. Included in the grant were also the 39 desktop computers and a mobile laptop lab.
The library also received a $20,000 EZ Strengthening Public and Academic Libraries Collection grant to expand and update the library system�s juvenile nonfiction book collection. These areas located throughout the system provide engaging materials for students wanting to explore and write about various subject matters.
Ho said the library is in the process of purchasing the new materials, which are updated about every four to five years, depending on the subject matter. The library matched the grant with $5,000, allowing about $2,000 of materials for each location. Each book costs about $20, and the update should be complete by March 1, Ho said.
It�s never too early for children to start visiting the library. Regular trips to the library, like weekly visits to the grocery store, make a love for reading �a part of life,� Ho said.
�Then, if they have an interest there,� she said, �they�ll come back.�
Margaret Fisher can be reached at 252-559-1082 or firstname.lastname@example.com.
Breakout box:
Upcoming happenings at the Kinston-Lenoir County Public Library:
Dec. 27 and 31 � Fun and Games in the Children�s Library, 3-5 p.m.
Sunday, Jan. 13 � Al Batten and the Bluegrass Reunion, 3 p.m.
Source: neuselibrary.org
Library locations:
Kinston (main library) � 510 N. Queen St., 252-527-7066
La Grange � 119 E. Washington St., 252-566-3722
Snow Hill � 229 Kingold Blvd., 252-747-3437
Pink Hill � 114 W. Broadway St., 252-568-3631
Pollocksville � 415 Green Hill St., 252-224-5011
Trenton � 204 Lakeview Drive, 252-448-4261
Comfort � 4889 N.C. 41, 910-324-5061
Maysville � 605 7th St., 910-743-3796
The Neuse Regional Library will re-open Thursday in Lenoir, Greene and Jones counties.


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VIENNA (Reuters) -The U.S. envoy to the U.N. atomic watchdog urged Arab states on Monday to withdraw a resolution calling on Israel to sign an anti-nuclear arms treaty, warning it would send a negative signal to Middle East peace talks.
Arab countries, backed by Iran, are seeking to build on a victory at an assembly meeting of the International Atomic Energy Agency last year when they narrowly won support for a non-binding resolution calling on Israel to join the Non-Proliferation treaty.
They are expected to propose a similar text to this year's meeting of the 151-nation assembly starting on September 20, diplomats say.
The United States says that zeroing in on Israel, widely believed to be the region's only nuclear power, could jeopardize an Egyptian-proposed conference in 2012 to discuss creating a Middle East free of weapons of mass destruction.
Glyn Davies, the U.S. ambassador to the IAEA, said it may also have an impact on the relaunched, U.S.-backed peace talks between Israel and the Palestinians.
"We need to send a positive impulse to that broader peace process, not a negative one," he told reporters on the sidelines of a meeting of the IAEA's 35-nation governing board, which takes place in the week before the assembly session.
Israel and the United States see Iran as the region's main nuclear proliferation threat, accusing it of seeking to develop atomic weapons. Tehran rejects the charge.
Israel has never confirmed or denied having atom bombs under a policy of ambiguity to deter its many regional foes.
It condemned last year's resolution urging it to accede to the 40-year-old nuclear NPT, saying it was backed by adversaries that question its right to exist.
Israel, which would have to forswear atomic arms and place all its nuclear facilities under the IAEA's watch if it signed the NPT, says full Middle East peace is a condition for it to join.
The United States alarmed Israel in May by backing Egypt's initiative for the 2012 conference, but the Obama administration has since pledged to keep the Jewish state from being singled out.
Davies said the priority was to make the 2012 conference possible and this would not happen by continuing to "bludgeon" one member state, referring to Israel.
"In order for 2012 to succeed all countries have to show up ... right now there is one country that has very little incentive to do that because of the way they are being made a pariah in this process," he said.
"We have been working with the Arab League but also other partners to urge them to withdraw the Israeli nuclear capabilities resolution to spare the (IAEA assembly meeting) another fight," Davies added.


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Mar 05, 2013
Fixing Gem::InstallError: attempt to instal... Fixing a (semi)common error in gemspecs.
Mar 01, 2013
A Path to Clojure (3 Mini Reviews) My recommended path for learning Clojure.
Dec 11, 2012
Cleaning up Sublime Text 2 Recent Projects The recent project list in Sublime Text 2 is handy, but easily polluted.
Nov 30, 2012
ICMP Ping with Clojure How to perform an ICMP ping with Clojure.
Aug 05, 2012
Using JSONP with Jbuilder A summary of JPbuilder, a Jbuilder extension for creating JSONP.
Feb 22, 2012
Precompiled Javascript Templates in Rails 3.1+ Speed up your Javascript templates with the Rails asset pipeline.
Feb 13, 2012
Scala and Netty Part 1: Project Setup A quick tutorial for using JBoss netty with Scala. This post walks through setting up the...
Oct 05, 2011
Error installing the FFI gem Building ffi with GREP_OPTIONS set to -n causes errors.
Jun 27, 2011
Python Dict: Unscientific benchmarks of loo... Some mildly surprising speed differences for dict lookups.
Jun 22, 2011
Announcing Datatree Introduction to my new library for creating structured documents (XML, JSON, YAML etc) in...
Apr 27, 2011
Adding SASS to your Django Projects A tutorial on using SASS within a django project.
Apr 22, 2011
Scala traits in Python Implementing scala traits in python (sorta).
Apr 11, 2011
Actor.exit(): The Missing Manual An explanation of how to safely shutdown scala actors.
Mar 21, 2011
django-south migrate order How the migration order in south is determined and how to make it sane.
Mar 16, 2011
Scenario testing with Python unittest My take on parameterized unit testing.
Mar 14, 2011
Adding the "ll" command to OSX bash How to add the "ll" command to your bash shell in OSX.
Oct 21, 2010
Python Import Collisions How I learned to stop worrying and love relative import paths.