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BlabberBuzz Feed
BlabberBuzz Feed
2 yrs

Bribery And Betrayal: Scandal Forces Senator Menendez's Resignation
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Bribery And Betrayal: Scandal Forces Senator Menendez's Resignation

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Living In Faith
Living In Faith
2 yrs

When We’ve Blown It - Greg Laurie Devotion - July 25, 2024
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When We’ve Blown It - Greg Laurie Devotion - July 25, 2024

When we have really blown it, when we have sinned, that is the time when we should call on the Lord. That is the time when we need to get help from God and His people.
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Living In Faith
Living In Faith
2 yrs

Keep Watch for Biblical Allusions
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Keep Watch for Biblical Allusions

When I watch Marvel movies with my kids, we’re always on the hunt for Easter eggs, those glaring references or subtle nods to other Marvel Cinematic Universe (MCU) properties. Some references are so blatantly obvious that viewers can pick up on the connections immediately. Subtle references often require multiple viewings. Easter eggs are the tissue that binds each Marvel movie to the MCU’s larger story. In a similar way, New Testament authors embedded Easter eggs in their writings. They allude to the Old Testament 3,000 to 4,000 times. For example, the book of Revelation only quotes the Old Testament on a few occasions (1:7; 2:27), but it alludes to the Old Testament more than 500 times. Allusions may be common, but what are they? And what difference does spotting one make for our understanding of a New Testament passage? Let’s answer these questions by looking closely at John the Baptist’s enigmatic statement in Mark 1:7. What Is an Allusion? An allusion is an indirect reference to a previously written body of literature. New Testament authors usually make such indirect references to the Old Testament by employing a few unique words that correspond to a specific passage. One often ignored allusion is found in Mark 1:7, where the evangelist underscores Jesus’s identity as the “Holy One” who intends to cleanse creation and humanity. He does this by alluding to the burning bush narrative in Exodus 3. Easter eggs are the tissue that binds each Marvel movie to the MCU’s larger story. In a similar way, New Testament authors embedded Easter eggs in their writings. When we turn to the first page of Mark’s Gospel, we encounter John the Baptist, one of the most significant yet enigmatic characters in the Gospels. His fiery language, bizarre diet, and itchy attire make sense once we locate his identity within the line of Old Testament prophets. Like the famed prophet Elijah, John prepares Israel for the Lord’s arrival by calling for repentance (Mark 1:6; see 2 Kings 1:8; Zech. 13:4). But one of John’s statements about his relationship to Jesus often stumps readers: “One who is more powerful than I am is coming after me. I am not worthy to stoop down and untie the strap of his sandals” (Mark 1:7–8, CSB, emphasis mine; cf. Matt. 3:11; Luke 3:16; John 1:27). John’s language underscores his status as a servant, one who isn’t worthy to loose the straps of his master’s sandals. But John may also have in mind a significant Old Testament passage. The Greek verb for “untie” (lyō) is paired with “sandal” (hypodēma) only in the Greek (Septuagint) translations of Exodus 3:5 and Joshua 5:15. Mark is alluding to these earlier stories. His Easter egg should clue us into connections between this passage and the larger biblical narrative. Old Testament Use of the Old Testament in the New In the Septuagint translation of Exodus 3, God appears to Moses in the burning bush. Moses attempts to approach the bush, but the Lord commands him to “untie (lysai) your sandal (hypodēma)” because Moses is on “holy ground” (v. 5, my translation). Since the Lord dwells in the fiery bush, Moses must remove anything unfit for God’s presence. As T. Desmond Alexander suggests, removing one’s sandals may have been a precedent for Israelite priests who ministered barefoot in the temple. Moses’s actions at the burning bush are repeated in Joshua 5:15 where the angelic figure commands Joshua, Moses’s successor, to “untie” (lysai) his “sandal” (to hypodēma) because he’s standing in the “holy” promised land (my translation). Taken together, Mark’s allusion is a case of the use of the Old Testament (Ex. 3:5) in the Old Testament (Josh. 5:15) in the New Testament (Mark 1:7). Why might John the Baptist be subtly alluding to Exodus and Joshua? The allusion brings Jesus’s identity into focus. Mark shows us that Jesus resembles Moses, Joshua, and Yahweh. Jesus is like the figures of Moses and Joshua because he wears sandals that need to be removed. Recall that the name “Jesus” is the Greek equivalent of “Joshua” (Matt. 1:21; Luke 1:31). Yet the allusion demonstrates Jesus is also Yahweh in the flesh. Jesus isn’t merely reminiscent of Yahweh, though. Jesus is Yahweh, and John is unworthy to loose Jesus’s sandals because every place Jesus stands is “holy ground.” Everywhere he steps in Mark’s Gospel is a holy sanctuary because where Jesus goes, so goes God’s presence. As Ezekiel predicted, the end-time temple would be the “place for the soles of [Yahweh’s] feet” (Ezek. 43:7, CSB). Everywhere Jesus steps in Mark’s Gospel is a holy sanctuary because where Jesus goes, so goes God’s presence. Later in Mark 1, a demon-possessed man claims Jesus is the “Holy One of God” (v. 24). Here, Jesus begins to cleanse creation and fill it with God’s glory. Though a common Jewish perception was that “the land of Israel is holier than all lands” (Mishnah Kelim 1.6), nothing could be further from the truth. Israel and her land were in dire need of ritual cleansing. Sin had infested the cosmos (Gen. 3:1–7). Israel’s idolatry resulted in ritual and moral defilement. A holy God cannot dwell in the presence of an unholy people, but through Jesus’s incarnation, obedient life, and atoning death on the cross, God’s people receive a once-for-all ritual and moral cleansing. What Difference Does It Make? What practical difference does Mark’s allusion to Exodus 3:5 make? How does it affect our daily walk with Christ? First, we must read the New Testament expectantly. We should expect to find Old Testament allusions on every page of the New Testament. Remember, there are thousands of them! If we read Mark 1:7 narrowly, we’ll miss the Old Testament connection and fail to see Christ in a new light. We’ll fail to learn that Jesus is intent on cleansing humanity and creation for the presence of a holy God. Creation and humanity must be fit, or sanctified, for God’s glory. What Jesus began at his first coming will be completed at his second coming when all creation will dwell with God in a holy cosmic temple (Rev. 21:1–22:5). Second, part of reading expectantly is becoming familiar with the whole Bible, not just the broad contours. We must learn how the microstories of Israel’s history make up the macrostory of redemption. When we watch the Marvel movies over and over, we discover new Easter eggs. In the same way, when we fill our minds with Scripture, we’ll inevitably see new and exciting connections. Cross-references also help us discover allusions. The publishers of all the major English translations produce excellent reference editions; and G. K. Beale and Don Carson edited the Commentary on the New Testament Use of the Old Testament, a project that examines all the Old Testament quotations in the New Testament and many prominent allusions. Reading the Bible with an eye toward allusions takes additional effort. But it will increase our understanding of the Scriptures and grow our love for Christ.
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Living In Faith
Living In Faith
2 yrs

How One Liberal Theologian Found Jesus
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How One Liberal Theologian Found Jesus

Significant figures in recent history are easily forgotten. You may have never heard of Eta Linnemann, but her story bears recalling. As a student of renowned theologian Rudolf Bultmann (1884–1976) in the 1950s, she inherited his skepticism about the Bible and events like Christ’s bodily resurrection. She taught these skeptical views to her students in a German university. But as she reached middle age in the 1970s, she abandoned this unbelieving heritage and professed faith in Christ. During her final 30 years, she taught and proclaimed the truth of the Bible and its gospel message. She addressed students and churches in Germany, Scandinavia, Indonesia, the United States, and elsewhere. Her books still sell and circulate today. Before we consider her faith, let’s see how the skeptical phase of her life unfolded. Pilgrimage into Unbelief In her northern German childhood, Linnemann attended church sporadically. She recalled young assistant pastors instructing her Lutheran youth group, but they taught only briefly and then rotated elsewhere. During her confirmation lessons (early teens), she concluded that the pastor “was not born again, and whatever [she] learned did not give any connection to the Lord.” She regarded the gospels as “just different biographies of Jesus.” What she learned had no lasting effect. After the war, searching for meaning, she attended a 10-day retreat. The scheduled speaker canceled due to flu. A last-minute substitute proved to be an upgrade. In Linnemann’s words, He had something special: he really believed in Christ. Now, I would say he was a born-again Christian; at that time, I had never heard about being born again. One day this pastor dared to tell us that we were sinners and needed a Savior—Jesus Christ. Of the twenty or so students, about six or seven of us agreed with him and accepted Christ. A day full of joy followed our decision, and then everyone had to return home. This faith seems to have been stillborn. A few months later, she began university study at Marburg, Germany. She was taught that Jesus’s resurrection wasn’t a historical fact; it was just an idea his disciples shared. This set the tone for her entire theological education. She learned that despite the predictions of Christ’s return in Scripture, the second coming was never going to happen. She learned that the Bible isn’t really “the word of God”; at most, you might sense impressions of God as you read it. Overall, Linnemann recalled, “We were taught that when we read something in the Bible, we must realize it could have never taken place.” Due to her diligence as a student and her talent as a scholar, Linnemann eventually followed her teachers (Bultmann, Gerhard Ebeling, Ernst Fuchs, and others) into teaching. She became part of the society of scholars teaching university students (many headed into church leadership) that the Bible and Christian belief must be radically reinterpreted to keep in step with the times. As a New Testament scholar, she authored publications (including Gleichnisse Jesu – Einführung und Auslegung) that were among the first critically acclaimed studies by a woman in a male-dominated guild. Looking back, Linnemann confessed that God had forgiven her for her critical views and how she inflicted them on a generation of university students. What happened to bring her to a living faith in Jesus Christ? From Criticism to Christ As she taught disbelief in the Bible to students, Linnemann found skepticism of her own skepticism creeping in. “The Lord helped me hear the real gospel,” she recalls. This happened over several years through seemingly unlikely means. Looking back, Linnemann confessed that God had forgiven her for her critical views and how she inflicted them on a generation of university students. When evaluating a dissertation, she came across well-attested reports of miracles occurring in African churches. She shared this with students, who were shocked that a university professor would admit the possibility of miracles being real. The students began to pray for her. So did their families. It would be a miracle to have a theology professor who believed that at least some of the miracles reported in the Bible could have occurred. Sensing an opening, students began inviting Linnemann to their monthly prayer meetings. She resisted for months. Finally, she showed up. For a year, she observed the students’ love, their affirmation of salvation through faith in Christ, and the prayers they shared—many of which were visibly answered. This fascinated Linnemann. Then, one month, a speaker challenged the students: “Is there anybody who wants to believe in Christ?” Linnemann says her first response was “Oh, that’s not for me because I already believe in Christ.” But looking back, she reflects, That is the problem with theologians; they think they are believers. But then he repeated it, asking who was willing to surrender his life to Christ. Then I knew it was for me. I lifted my arm, the Lord saw my heart, and my life was changed. I first heard of Eta Linnemann in the early 1980s. Her new life in Christ was just getting underway. I was a doctoral student in Scotland. Two of my fellow students were Germans, and they told me about her change of heart. I began to run across publications reflecting her new outlook. Over time, I met her personally and translated three of her books, all still in print: the first was Historical Criticism of the Bible: Methodology or Ideology? Next, she wrote a book that challenged the consensus that the Synoptic Gospel writers mainly copied off of each other: Is There a Synoptic Problem? Rethinking the Literary Dependence of the First Three Gospels. She followed that with an anthology of critical essays covering various topics: Biblical Criticism on Trial: How Scientific Is Scientific Theology? At least two of these are still in print in Germany. Among her other publications was an article probing the evidence for the reputed Gospel source called Q. A funny story sheds light on Linnemann’s sometimes blunt manner: the well-known editor of Biblical Archaeology Review, Hershel Shanks, began a translation of the German version of this article. He sent his work to Linnemann to see if she would consent to its publication in the magazine. Reading his translation, Linnemann thundered, “This is not a translation! It is a forgery!” She didn’t find the translation accurate. Shanks was thick-skinned enough not to take offense. He invited her to find a translator to her liking, which she did. He subsequently published the result. Linnemann’s Legacy: Pro and Con This exchange with Shanks reveals one aspect of Linnemann’s legacy: she wasn’t always diplomatic in her dealings with others. She felt that evangelical scholars should be on the warpath against the “historical-critical theology” (as she termed it) that dominated Western biblical studies. She was sometimes unfair to evangelical colleagues (especially Germans) who weren’t on the same page as her on this mission. Yet in other respects, I believe we may regard her work favorably. Years ago, I evaluated reviews of her somewhat maverick work on the Synoptic problem. Then as now, I believe she made valid points, offering a truly critical perspective on a topic where too many take too much for granted . . . and where consensus on solving this “problem” still eludes the guild. In an age of “exvangelicals,” it’s sobering to contemplate Linnemann’s dead-on critique of the generally liberal theology that nearly did her in—and which some disaffected evangelicals seem eager to affirm at least in part. Most of all, it’s heartening to recall the work of God’s grace in leading Linnemann out of the darkness of the skepticism she’d learned and sought to inflict on her students. The opening of her written testimony includes this: I want to give you my testimony, beginning with a verse from God’s word, 2 Timothy 3:16: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness.” This is very important. I was a theologian for decades but did not know about the inspiration of the Holy Scripture. I had to be born again to find this out. Linnemann’s story isn’t unique. In 2011, Mary Schertz, professor of New Testament at Anabaptist Mennonite Biblical Seminary, published an account of a major shift in her outlook. She went from rejecting “the notion of having a personal relationship with Jesus” to entering into that relationship. It’s sobering to contemplate Linnemann’s dead-on critique of the generally liberal theology that nearly did her in. Many Bible scholars and theologians do, of course, profess faith in Christ. But among scholars internationally, they’re a marked minority. The university world isn’t friendly toward the notion of a truth-revealing Bible and the one true living God revealed in Jesus Christ. We therefore give thanks all the more for stories like those of Linnemann and Schertz. God’s Word isn’t bound (2 Tim. 2:9), even if powerful institutions, mainstream scholars, and the normative societal outlook deny such a Word even exists.
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Daily Caller Feed
Daily Caller Feed
2 yrs

Notre Dame Drops Absolutely Grade-A ‘Wolf Of Wall Street’ Spoof To Promote ‘Just Okay’ Shamrock Series Uniforms
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Notre Dame Drops Absolutely Grade-A ‘Wolf Of Wall Street’ Spoof To Promote ‘Just Okay’ Shamrock Series Uniforms

I'm loving the video, the uniforms ... not so much
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Conservative Voices
Conservative Voices
2 yrs

Will Americans Stop Trying to ‘Run the World’?
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Will Americans Stop Trying to ‘Run the World’?

Politics Will Americans Stop Trying to ‘Run the World’? Harris and Trump should drop Biden’s disastrous grandiosity. (Bumble Dee/Shutterstock) When President Joe Biden was attempting to disguise his encroaching dementia, he told journalist George Stephanopoulos: “You know, not only am I campaigning, but I’m running the world.” No wonder everything everywhere is such a mess. War is raging in Europe and the Middle East. Multiple conflicts threaten Asia. Heckuva job, Joe! Unfortunately, America’s so-called allies are determined to entangle the United States in one war after another. For instance, South Korean officials demand “reassurance” that Washington will use nuclear weapons to protect Seoul. Taiwanese resist military service, expecting Americans to save them. U.S naval forces battle Yemeni insurgents interdicting Asian and European maritime commerce. Saudi Arabia long pushed, and Israel continues to press, the U.S. to fight Iran on their behalf. The Baltic states repeatedly concoct military campaigns against Russia for America to mount, while France and other NATO members suggest introducing combat troops to Ukraine. Failed British politicians representing a country unable to defend itself urge U.S. officials to enable attacks on the Russian homeland, risking the sort of escalation only narrowly avoided during the Cold War. Kiev demands Washington make Ukraine’s conflict America’s own. Indeed, former military commander Valery Zaluzhny preaches world war, apparently prepared to take the globe to the brink of destruction: “Is humanity ready to calmly accept the next war in terms of the scale of suffering? This time the Third World War? Free and democratic countries and their governments need to wake up and think about how to protect your citizens and their countries.” Actually, the best way to protect America’s citizens would be to stop trying to “run the world” and instead opt out of other nations’ battles. Unfortunately, America’s “friends” rarely act like friends. Washington’s attempt to “run the world” reflects the grotesque surplus of ego, greed, illusion, vanity, and fantasy that overwhelms America’s imperial city. Even during the Cold War, when the U.S. could claim to lead the “free world”—which, of course, included many very unfree regimes—Washington was rarely in control. Remember Cuba and Vietnam, China and Egypt, India and Iran, Cambodia and Haiti. Remember tens of thousands of American lives lost, billions in Americans’ earnings wasted, and Uncle Sam’s reputation regularly ravaged. Where is the U.S. in control today? Allied arrogance and recklessness in expanding NATO and ignoring Russian security interests led to Vladimir Putin’s criminal invasion of Ukraine. He bears responsibility for his action, but he reacted to American and European misbehavior, leaving allied officials, too, drenched in Ukrainian blood. Washington’s proxy war remains one mistake away from full-scale conflict, with Moscow unlikely to strike only so long as it believes it is winning. Yet Ukraine, along with European governments whose militaries would be rounding errors in any conflict, demand that Washington escalate American involvement. The Middle East once seemed vital to U.S. policymakers. The region’s oil resources were important. Israel was vulnerable. The Soviet Union was threatening. No more. All those justifications have expired. Washington has no reason to intervene in Shia–Sunni hostilities, especially on behalf of a totalitarian state like Saudi Arabia, which lags China, Iran, and Russia in human rights. Israel is a nuclear power well able to defend itself. As the latter follows increasingly authoritarian and brutal policies against Palestinians, Washington should back away. Europeans and others most dependent on Gulf trade should confront the Yemeni quasi-blockade, which was triggered by Israel’s murderous war against Gaza civilians. Asia, which contains the world’s most populous and prosperous nations other than America, matters far more globally than Europe or the Middle East. Yet Asia’s breadth makes it even more difficult for Washington to influence, let alone control. Consider North Korea, which has become a nuclear power despite the insistence of six presidents that it must not acquire nukes. Regional specialists widely agree that the North is currently expanding its nuclear arsenal and developing ICBMs capable of targeting the U.S. homeland. Pessimists fear that Russia might pay for artillery ammunition and missiles by assisting Pyongyang in these and other areas. The People’s Republic of China poses an even greater challenge. Just as Washington is supreme in the Americas, the PRC wants to reign in Asia. The U.S. is determined to remain a Pacific power, but that doesn’t mean it can “run Asia.” After all, it is far more expensive to project power thousands of miles away than to deter intervention from such a distance. Moreover, the region will always matter more to China than America. Which inevitably limits U.S. options. Beijing’s bullying tactics against the Philippines and Vietnam, in particular by pressing its territorial claims, deserve criticism, but do not warrant war by America. Nor does the U.S. have a vital interest warranting full-scale conventional and potential nuclear conflict with China over Taiwan. Washington should work with friendly countries to discourage Chinese military action, but avoid fighting over anything other than truly vital interests.  Indeed, Washington’s campaign to build an anti-PRC military coalition risks spreading any conflict. Beijing is unlikely to attempt to conquer either Japan or South Korea—doing so would be beyond China’s present capabilities and would not offer future benefits commensurate with the costs, especially if Tokyo or Seoul develop nuclear weapons. Yet joining the U.S. against the PRC would immediately make Japan and the Republic of Korea military targets. Imagine the ROK allying with Washington over Taiwan: Chinese missiles could rain down upon South Korean bases while North Korean troops made a second attempt at reunification, this time backed by China and nuclear weapons. Of course, it is impossible for the U.S. to assume away the possibility of war. Military action might become absolutely necessary. But only as a last resort, debated by the American people, and fought on their behalf, not for allies or other interests. The purpose of U.S. alliances is to increase U.S. security. That means joining and sustaining relationships which make war less, not more, likely for America. Unfortunately, most of Washington’s security guarantees act as transmission belts rather than firebreaks to war. For example, NATO expansion has added a gaggle of military midgets—the Baltic and Balkan states, most recently North Macedonia and Montenegro, for instance—which multiply U.S. obligations while doing nothing to aid America. Even Sweden and Finland, though more capable militarily, do nothing to protect Americans who are obligated to fight for them against a nuclear-armed power over territory with little connection to American security. The Middle East, North Africa, and South Asia are even less relevant to America’s defense. There Washington’s wars have spread geopolitical instability, sectarian conflict, humanitarian crisis, and Islamist terrorism. The U.S. also has routinely sacrificed the values that it claimed to be defending. Hundreds of thousands of Iraqis died in religious and political strife triggered by the U.S. invasion. Washington armed and enabled both Saudi Arabia and the United Arab Emirates to kill Yemeni civilians. America’s 20-year Afghan misadventure turned rural lands into a charnel house and converted residents to the Taliban’s cause. Why do American forces remain scattered about Iraq and Syria, serving no recognizable American security interest? Almost unimaginable was Biden’s fixation on turning the U.S. military into a modern Janissary corps, a de facto bodyguard for the brutal and corrupt Saudi royals. So much for the administration’s commitment to democracy and human rights. Finally, what could be worse than war between the U.S. and the PRC? Never before have two major conventional powers possessing nuclear weapons fought one another. The consequences would be incalculable. It is hard to imagine a scenario in which China would attack America. Instead, the issue is maintaining Washington’s Asian dominance. That has value, to be sure, but is it worth the possible destruction of both nations, America’s allies, and the global economy? Perhaps privileged Washington solons imagine such a conflict would advance their interests. Maybe it would. But would it serve Americans doing the fighting, suffering, and dying? Certainly not. War is not just any other foreign policy tool. It is uniquely destructive and must be used only when there is no alternative. Unfortunately, foreign policy so far has not been a major campaign issue. Although Biden pretended to be “running the world,” he fooled few Americans. Most pay little attention to the arrogant cant that overflows Washington unless their money—and lives—are being ostentatiously squandered. Nevertheless, Biden’s withdrawal and Vice President Kamala Harris’s likely nomination as the Democratic presidential candidate will reset the campaign. Harris could scarcely do worse than the president and can reject Biden’s reflexive interventionism, applied everywhere but Afghanistan. She appears to be less enthused with Washington’s tight embrace of Israel’s Netanyahu government, though she has shown little difference on other issues.  Donald Trump and J.D. Vance will have to redirect their campaign to focus on Harris. There is greater hope of change from Trump if elected, although during his first administration he often retreated from promises to disengage from needless conflicts. During a second term, however, he would be more likely to rely on aides committed to serve him rather than the Washington Blob. Moreover, he would be backed by Vance, who appears even more committed to reversing some of the Biden administration’s most reckless policies, such as those in Europe. There would still be plenty of danger, especially from confrontation with both China and Iran. Even there, however, Trump might be more inclined to seek diplomatic deals. What Americans most need from the next president is someone who does not hope to “run the world.” Doing so is impossible. Doing so competently and effectively would require a double miracle. The next president should serve and protect Americans, while nudging the world toward a better future. After decades of misguided and costly wars, Washington should choose peace and allow America to again become a normal country. The post Will Americans Stop Trying to ‘Run the World’? appeared first on The American Conservative.
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Conservative Voices
Conservative Voices
2 yrs

Many Suspect Biden’s Post-Resignation Phone Call Was AI-GENERATED Using Common Tools Like Eleven Labs (Video)
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Many Suspect Biden’s Post-Resignation Phone Call Was AI-GENERATED Using Common Tools Like Eleven Labs (Video)

The following article, Many Suspect Biden’s Post-Resignation Phone Call Was AI-GENERATED Using Common Tools Like Eleven Labs (Video), was first published on Conservative Firing Line. (Natural News) It appears as though America is facing a true-to-life “Weekend at Bernie’s” situation with Joe Biden after the 81-year-old president went AWOL after quitting the 2024 presidential race. After resigning suddenly and disappearing on Sunday, July 21, Biden faced “proof of life” demands from Congress that he show his image publicly to prove he is still alive. … Continue reading Many Suspect Biden’s Post-Resignation Phone Call Was AI-GENERATED Using Common Tools Like Eleven Labs (Video) ...
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Intel Uncensored
Intel Uncensored
2 yrs

The Dark Truth About PayPal. The Controversial Rise & Fall of PayPal The PayPal Mafia
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The Dark Truth About PayPal. The Controversial Rise & Fall of PayPal The PayPal Mafia

The Dark Truth About PayPal. The Controversial Rise & Fall of PayPal The PayPal Mafia - PayPal Mafia: The Controversial Rise & Fall of PayPal The PayPal Mafia The Dark Truth About PayPal PayPal Mafia: The Dark Truth Of PayPal ? - 453,469 views July 24, 2024 MagnatesMedia - The Story of PayPal (aka the controversial rise & fall of PayPal)... On the one hand, this is an inspiring business story... How a small group of entrepreneurs with no real finance experience went up against big banking and revolutionised the way we send money. - But there’s also a very dark business story here… how a company that promised so much has ended up ripping off its own users and being involved in countless scandals. There are very few companies with as many horror stories and unhappy customers as PayPal. - This is also a story about how PayPal faced fraudsters, gave away free money, nearly went bankrupt, and on multiple occasions hatched a secret plot to overthrow their own CEO. - And yet despite all this controversy surrounding the company, hundreds of millions of people use PayPal every day to send money around the world. And the team behind PayPal have come to be known as the PayPal mafia, a network of powerful billionaires who are behind so many other huge internet companies - which means there’s an extreme amount of power in the hands of a very small group. So it’s time we delve into the truth. Welcome to the insane true story of PayPal, and the original X.com. - 00:00 Prologue 01:23 Chapter 1: The Birth of PayPal 06:32 Exciting News: Grow Your Own YouTube Channel 08:16 Chapter 2: X.com 12:27 Chapter 3: Email Payments 15:06 Chapter 4: X Vs PayPal 20:59 Chapter 5: The Merger 27:43 InVideo 28:47 Chapter 6: PayPal vs eBay 34:15 Chapter 7: The Coup 40:33 Chapter 8: Breakthroughs 44:06 Chapter 9: IPO 46:29 Free Stocks 47:33 Chapter 10: Acquisition 50:45 Chapter 11: Don't Trust PayPal 55:37 Epilogue: The PayPal Mafia - ? Want My Help To Build Your YouTube Empire? Go to: https://magnates.media/youtube (MagnatesMedia's Full YouTube System) ? Try InVideo for FREE: https://invideo.io/i/MagnatesMedia & use my code MAGNATESMEDIA50 to get 2x the number of video generation credits in your first month. - FAIR USE FOR EDUCATIONAL PURPOSES - Mirrored From: https://www.youtube.com/@MagnatesMedia
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Classic Rock Lovers
Classic Rock Lovers  
2 yrs

Where is the hotel room that inspired Arctic Monkeys song ‘505’?
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Where is the hotel room that inspired Arctic Monkeys song ‘505’?

A place to get away from it all. The post Where is the hotel room that inspired Arctic Monkeys song ‘505’? first appeared on Far Out Magazine.
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Intel Uncensored
Intel Uncensored
2 yrs News & Oppinion

rumbleRumble
I Am NOT Impressed by Komula's Ability
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