① The Role Of Villains In Peter Pans Once Upon A Time

Tuesday, August 10, 2021 10:16:53 AM

The Role Of Villains In Peter Pans Once Upon A Time

Various groups of fairies The Role Of Villains In Peter Pans Once Upon A Time and live nearby as well. Later, she comes The Assassination Of Brutus In William Shakespeares Julius Caesar to him, where he shows her the chipped cup and she says she will Social Work Self Reflection with him as "he's a monster". Although hesitant that then-Disney The Role Of Villains In Peter Pans Once Upon A Time chief Jeffrey Katzenberg would Human Trafficking Persuasive Speech, the filmmakers ultimately decided to pursue it, describing the sequence as a " Triumph of the Will -style mock- The Role Of Villains In Peter Pans Once Upon A Time rally. Archived from the original on March 26, The Role Of Villains In Peter Pans Once Upon A Time Special Agent Musa Shutterbug.

Once Upon a Time: Villains Edition

For you have been unfaithful to your God; Let Israel know this. Because your sins are so many and your hostility so great, the prophet is considered a fool, the inspired man a maniac. God will remember their wickedness and punish them for their sins. But when they came to Baal Peor, they consecrated themselves to that shameful idol and became as vile as the thing they loved. Because of their sinful deeds, I will drive them out of my house. I will no longer love them; all their leaders are rebellious. Even if they bear children, I will slay their cherished offspring. Hosea 9 provides the scriptural basis for this symbolism. Signs of the End of the Age: T3: Matthew 24 - Daniel "'Seventy weeks are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy.

Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven weeks, and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of trouble. After the sixty-two week, the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary.

The end will come like a flood: War will continue until the end, and desolations have been decreed. He will confirm a covenant with many for one week. In the middle of the week he will put an end to sacrifice and offering. And on a wing of the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him. They will look aghast at each other, their faces aflame. See, the day of the LORD is coming —a cruel day, with wrath and fierce anger— to make the land desolate and destroy the sinners within it. The stars of heaven and their constellations will not show their light.

The rising sun will be darkened and the moon will not give its light. I will punish the world for its evil, the wicked for their sins. I will put an end to the arrogance of the haughty and will humble the pride of the ruthless. Let the earth hear, and all that is in it, the world, and all that comes out of it! He will totally destroy them, he will give them over to slaughter. They sell the righteous for silver, and the needy for a pair of sandals. Note: The distinction between "Judas" and "Judah" is a part of English translation. In the original Greek they were both written as "Ioudas", thus these names were the same. Jesus' Prayers of the Cup at Gethsemane: T2: Matthew - Zechariah "I am going to make Jerusalem a cup that sends all the surrounding peoples reeling.

Judah will be besieged as well as Jerusalem. Jesus Arrested: T2: Matthew - Isaiah " And who can speak of his descendants? For he was cut off from the land of the living; for the transgression of my people he was stricken. The Soldiers Mock Jesus : T3: Matthew - Flaccus IV ; Philo Note: The mocking of people as kings was a common practice at the time, one such event was recorded by the Jewish writer Philo, and may be the basis for the mocking of Jesus scene : " 36 There was a certain madman named Carabbas The Burial of Jesus: T2: Matthew - Deuteronomy "If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree [or plank], his corpse shall not hang all night on the tree, but you shall surely bury him on the same day, for he who is hanged is the curse of God, so that you do not defile your land which the Lord your God gives you as an inheritance.

O dwellers in the dust, awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to those long dead. As you can see, essentially the entire story of Jesus can be told from the writings that preceded it. The Jesus character in the Gospels is an archetypal figure drawn straight from the Hebrew scriptures, with an influence from the surrounding Greek culture as well.

Because of the fact that the Gospel of Mark is the root of all the Gospels, especially the synoptic Gospels, it is interesting to note how specific scriptural references made by the author of Mark became changed and somewhat lost by the later authors who copied from the Gospel of Mark. Perhaps the best example of this is the cursing of the fig tree. The cursing of the fig tree in the Gospel of Mark is clearly based on an Old Testament scripture, but the writer of Matthew does not seem to have recognized this and lost the reference.

Here is the cursing of the fig tree from the Gospel of Mark. Mark 12 The next day as they were leaving Bethany, Jesus was hungry. When he reached it, he found nothing but leaves, because it was not the season for figs. He overturned the tables of the money changers and the benches of those selling doves, 16 and would not allow anyone to carry merchandise through the temple courts. But you have made it 'a den of robbers. The fig tree you cursed has withered! This entire scene is based on Hosea 9, and refers to the destruction of Israel. We can clearly see here that the author of Mark uses Hosea 9 for his motif, because in Mark 11 the fig tree is in leaf but not in season, meaning that it was early in the growing season.

Then Jesus goes to the temple to drive the people "out of his house". After that they return to the fig tree where they see that it was withered "from the root. The author of Mark was also clearly making a reference to the meaning in the text of Hosea 9. Hosea 9 is talking about the destruction of Israel in no uncertain terms. The reader is supposed to make this connection and understand this as the meaning in the story.

But, let's look at how the writer of Matthew, the only other Gospel to include this scene, recorded this passage. Matthew 12 Jesus entered the temple area and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. Then he said to it, "May you never bear fruit again! Here the entire scene is obviously changed around in such a way that it no longer mirrors the template from Hosea 9 and the references to being out of season are lost, as well as the reference to the root.

The parallel with the Hosea 9 is pretty much lost here, so it would seem that the author of Matthew didn't recognize the parallel himself. It is also likely that the the author of Matthew thought that the original text of Mark seemed absurd, for why would Jesus have expected to see fruit on a tree before the season in the first place? In Matthew the deeper symbolism is lost and this now looks like a recounting of some historical event instead of what it really is, which is a literary allusion.

The author of Matthew also added additional details to a story that was clearly contrived in the first place, so we can see here the growing of legend. Despite this, there are still many recognizable parallels between the Hebrew scriptures and all of the Gospel texts. Christians claim that the parallels between the Gospels and the "Old Testament" texts are due to the fact that all of the parallels are prophecies that Jesus was fulfilling, but close inspection of the references shows that many of them are not even prophecies and that few of them actually could relate to the Jesus story. Regardless, even if they did all relate to the story there is nothing to show that the story was not simply crafted from the existing scriptures at the time, and indeed, for reasons that will be further discussed, this is by far the most reasonable explanation for the story of Jesus.

If I took a copy of the works of Nostradamus today I could sit down and write a story about a character who fulfills hundreds of "his prophecies". Would that make either his predictions or my story "true"? Of course not, but this isn't what the early Church fathers and Christian apologists thought, they viewed the correlations between the Hebrew scriptures which they typically read in Greek translations and the story of Jesus as "proof that the religion is true. Grant then, dear friend, my request, and labor with rue henceforward in your prayers in my effort to present the Proof of the Gospel from the prophecies extant among the Hebrews from the earliest times.

I propose to show, by quotations from them, how they forestalled events that came to the light long ages after their time, the actual circumstances of the Saviour's own presentment of the Gospel It shall be my task to prove that they saw that which was not present as present, and that which as yet was not in existence as actually existing; and not only this, but that they foretold in writing the events of the future for posterity, so that by their help others can even now know what is coming It seems now time to say what I consider to be desirable at present to draw from the prophetic writings for the proof of the Gospel.

They said that Christ, [Whom they named] the Word of God, and Himself both God and Lord, and Angel of Great Counsel, would one day dwell among men, and would become for all the nations of the world, both Greek and Barbarian, a teacher of true knowledge of God, and of such duty to God the Maker of the Universe, as the preaching of the Gospel includes. They said that He would become a little child, and would be called the Son of Man, as born of the race of Mankind. They foretold the wondrous fashion of His birth from a Virgin, and—strangest of all—they did not omit to name Bethlehem the place of His birth, which is to-day so famous that men still hasten from the ends of the earth to see it, but shouted it out with the greatest clearness.

As if they stole a march on history these same writers proclaimed the very time of His appearance, the precise period of His sojourn on earth. It is possible for you, if you care to take the trouble, to see with your eyes, comprehended in the prophetic writings, all the wonderful miracles of our Saviour Jesus Christ Himself, that are witnessed to by the heavenly Gospels, and to hear His divine and perfect teaching about true holiness. How it must move our wonder, when they unmistakably proclaim the new ideal of religion preached by Him to all men, the call of His disciples, and the teaching of the new Covenant. Yes, and in addition to all this they foretell the Jews' disbelief in Him, and disputing, the plots of the rulers, the envy of the Scribes, the treachery of one of His disciples, the schemes of enemies, the accusations of false witnesses, the condemnations of His judges, the shameful violence, unspeakable scourging, ill-omened abuse, and, crowning all, the death of shame.

They portray Christ's wonderful silence, His gentleness and fortitude, and the unimaginable depths of His forbearance and forgiveness. The most ancient Hebrew oracles present all these things definitely about One Who would come in the last times, and Who would undergo such sufferings among men, and they clearly tell the source of their foreknowledge. They bear witness to the Resurrection from the dead of the Being Whom they revealed, His appearance to His disciples, His gift of the Holy Spirit to them, His return to heaven, His establishment as King on His Father's throne and His glorious second Advent yet to be at the consummation of the age. In addition to all this you can hear the wailings and lamentations of each of the prophets, wailing and lamenting characteristically over the calamities which will overtake the Jewish people because of their impiety to Him Who had been foretold.

How their kingdom, that had continued from the days of a remote ancestry to their own, would be utterly destroyed after their sin against Christ; how their fathers' Laws would be abrogated, they themselves deprived of their ancient worship, robbed of the independence of their forefathers, and made slaves of their enemies, instead of free men; how their royal metropolis would be burned with fire, their venerable and holy altar undergo the flames and extreme desolation, their city be inhabited no longer by its old possessors but by races of other stock, while they would be dispersed among the Gentiles through the whole world, with never a hope of any cessation of evil, or breathing-space from troubles.

And it is plain even to the blind, that what they saw and foretold is fulfilled in actual facts from the very day the Jews laid godless hands on Christ, and drew down on themselves the beginning of the train of sorrows. Amazingly, Eusebius didn't seem to consider the possibility that the reason there are so many parallels between the Gospels and the Hebrew scriptures is that the Gospel writers based their stories on the scriptures. Prior to Eusebius, Justin Martyr also attributed the "truth" of the Gospels and the "truth" of Jesus Christ to the parallels between the Gospels and the earlier Hebrew scriptures, and he even went so far as to state that the Hebrews themselves were not the authors of their own scriptures, God was, and the Hebrews themselves couldn't understand their own scriptures, since they weren't the true authors, and that the prophecies for Jesus are not all straightforward or self-evident because God presented them in a variety of ways and embedded them in stories.

Justin Martyr gave his fullest description of this in his work First Apology , written in the 2nd century. Sections read:. But when you hear the utterances of the prophets spoken as it were personally, you must not suppose that they are spoken by the inspired themselves, but by the Divine Word who moves them. For sometimes He declares things that are to come to pass, in the manner of one who foretells the future; sometimes He speaks as from the person of God the Lord and Father of all; sometimes as from the person of Christ; sometimes as from the person of the people answering the Lord or His Father, just as you can see even in your own writers, one man being the writer of the whole, but introducing the persons who converse.

And this the Jews who possessed the books of the prophets did not understand, and therefore did not recognize Christ even when He came, but even hate us who say that He has come, and who prove that, as was predicted, He was crucified by them. Here Justin Martyr is basically justifying the fact that many of the parallels between the Gospels and the Hebrew scriptures are parts of other stories, songs, and things that by all accounts don't appear to be prophesies. Justin Martyr simply says that everything in the old scriptures is prophecy, thus there are "different modes" of prophecy in the scriptures. But when the Spirit of prophecy speaks of things that are about to come to pass as if they had already taken place,--as may be observed even in the passages already cited by me,--that this circumstance may afford no excuse to readers [for misinterpreting them], we will make even this also quite plain.

The things which He absolutely knows will take place, He predicts as if already they had taken place. And that the utterances must be thus received, you will perceive, if you give your attention to them. The words cited above, David uttered years before Christ became a man and was crucified; and no one of those who lived before Him, nor yet of His contemporaries, afforded joy to the Gentiles by being crucified. But our Jesus Christ, being crucified and dead, rose again, and having ascended to heaven, reigned; and by those things which were published in His name among all nations by the apostles, there is joy afforded to those who expect the immortality promised by Him.

Here Justin Martyr is specifically justifying parallels between the Gospels and the Hebrew scriptures where the parallels reference phrases that are written in the past tense, which are usually parts of other stories. He also talks about a "prediction of the crucifixion" by David, but there is a major problem here. What he is referring to is Psalm 22, where it says "a band of evil men has encircled me, they have pierced my hands and my feet.

This line originally read as follows: "For dogs have surrounded me; a band of evildoers has encompassed me like a lion, my hands and feet. More information on the translation of this line can be found here: Psalm A Prophecy of the Crucifixion? Even if the traditional Christian translation of this passage were correct, "they have pierced my hands and my feet" can apply to many things and it has been confirmed many times that the Roman's didn't actually crucify people by putting spikes through their hands because the hands couldn't support the weight. This passage is also the source for the portrayal of Jesus as crucified by putting spikes through his hands and the author of Luke's claim that Jesus proved he had been resurrected by showing the disciples the holes in his hands.

So what we can see is that from the very beginning scholars and theologians have been aware of many of the parallels between the story of Jesus and the Hebrew scriptures, and that early Christians, especially, believed that it was these parallels that proved that the religion was "true". Far from proving the "truth" of the religion, however, these parallels actually show us how the story of Jesus was crafted and demonstrate that the basis of the Jesus story is not reality, but scriptures. All of the Gospels were written in Greek, and while the authors of the Gospels are unknown, we do know that they used a Greek translation of the Hebrew scriptures knows as the Septuagint.

The Septuagint was created by Jewish scribes who translated the Jewish texts into Greek because the Jewish community outside of Judea typically spoke Greek instead of Hebrew or Aramaic. Though the Septuagint was claimed to have been a "flawless" translation, it did in fact contain a number of errors. Some of these errors show up in the New Testament where the writers of the Gospels quote or reference mistranslated sections of the Septuagint. The most famous and critical of these errors occurs in Isaiah 7 , which was referenced by the author of Matthew as the basis for his famous virgin birth story. But Ahaz said, I will not ask, and I will not put the Lord to the test.

Is it too little for you to weary mortals, that you weary my God also? Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son , and shall name him Immanuel. He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted. The Lord will bring on you and on your people and on your ancestral house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria.

Two errors were made when this passage was translated into Greek for the Septuagint. First "young woman" was translated to "virgin" and secondly the tense of the sentence was translated from present tense to future tense. In the NIV New International Version this passage is translated as it was in the Greek Septuagint and has traditionally been translated by Christians , and reads as follows:. The author of the Gospel called Matthew used this mistranslation as the basis for his story about Jesus' birth, stating:. Matthew 1: 20 But after he had considered this, an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit.

A few interesting things about this is that, first of all, the author of Matthew continued to build on the mistranslation in the Septuagint and secondly the passage from Isaiah isn't a prophesy about anything expected to happen in the future, it was part of a self-contained story about Immanuel - there was no prophecy for "Jesus" to fulfill.

One reason that this mistranslation was probably made in the Septuagint, and retained in the Gospels and in Christian tradition, is that heroes were expected to be fathered by the gods and born from virgins in Greek and Roman stories. Heroes were often called sons of gods in Greek and Roman stories, as well as being born from virgins, so this reading of the story fit perfectly well in that culture. This is also one reason why the story was rejected as fraudulent by more traditional Jews, who never attributed births to virgins. Another example of a story element based on a misinterpretation of the scriptures, though not so much a translational issue, also comes from the Gospel of Matthew where Jesus is portrayed as triumphantly riding into town.

Matthew 1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, "Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. Here the author of Matthew has misunderstood the meaning of this passage. In the Hebrew scripture it says "on a donkey, on a colt, the foal of a donkey" , but this doesn't mean two or three animals, it's just a further emphasis and further description of the one donkey. The writer, however, has misunderstood this as talking about two different animals, a donkey and a colt, therefore he has Jesus ride into town on two animals.

The writer of the Gospel of John also included this scene, likely based on the Gospel of Matthew, but in the Gospel of John the author corrected this problem and had Jesus ride into town on only one animal. The use of mistranslations is one thing that helps us to determine that the writers of the Gospels were using the Septuagint as their source, and along with the use of misinterpretations, also helps to show that the stories are crafted from scriptures, they are not observations of reality which happen to correlate to scriptures. According to the Gospels, Jesus was crucified on either the first day of Passover or the day before Passover, depending on the Gospel. The synoptics have Jesus crucified on the day of Passover, while John puts the crucifixion on the day before.

This itself defies reason, as Passover is considered one of the holiest of Jewish holidays, and this holiday not only took considerable preparation, but was a time of forgiveness and celebration. It is also when the Jews made public sacrifices to their god. That the Jewish authorities would have held a public execution of someone at this time is itself pretty well beyond belief. Not only this, but the arrest and very short trial of Jesus supposedly took place at night on Passover eve.

That the Sanhedrin the Jewish body of judges would have assembled in the middle of the night on Passover eve to pass a quick judgment on anyone defies reason, but when you add to this the fact that in the story the members of the council slap Jesus and spit in his face the implausible borders on the impossible. To say that the Sanhedrin slapped and spit on someone in a trial is like saying that the justices of the Supreme Court would slap and spit on defendants. Yes, these were ancient times, but the institutions being talked about here were formal institutions that didn't just convene on a whim and they didn't act like savages, much less on Passover eve. Here are rules of the Sanhedrin that were in place at the time according to the Jewish Mishnah:.

More information on the laws of the Sanhedrin can be found here: The Sanhedrin. So, the story of Jesus' arrest and execution seems quite implausible at the outset, but when one considers the symbolism of the story it becomes apparent that the basis for this story is theological, not historical. On Passover, at the time that this story is supposedly taking place, the Jews provided many sacrifices, most of them as burnt offerings, meaning animals that were slaughtered and then burned on a fire. In addition to these sacrifices there was a special sacrifice of a lamb which was not burnt, but was instead eaten.

The feast of unleavened bread succeeds that of the Passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and seven lambs. Now these lambs are entirely burnt, besides the ewe lamb which is added to all the rest, for sins; for it is intended as a feast for the priest on every one of those days. The crucifixion of Jesus on Passover is a metaphor for this sacrificial lamb. This symbolism was, perhaps, one of the earliest and most developed parts of Jesus Christ theology among the early followers of the Christ mythos among the Jews. The idea of Jesus Christ as a sacrificial lamb is first recorded in the letters of Paul from 1 Corinthians 5, where Paul associates immoral people with yeast and urges his correspondents to expel an immoral man from among their group:.

For Christ, our Passover lamb, has been sacrificed. We will specifically address the works of Paul later, but here we can see that the symbolism of Christ as a sacrificial Passover lamb was a part of the Christian tradition prior to the writing of the Gospels. The Book of Hebrews describes Christ as an ultimate sacrifice that makes the need for all other sacrifices obsolete:. Hebrews 9: When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption.

The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant.

In the case of a will, it is necessary to prove the death of the one who made it, because a will is in force only when somebody has died; it never takes effect while the one who made it is living. This is why even the first covenant was not put into effect without blood. When Moses had proclaimed every commandment of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people. He said, "This is the blood of the covenant, which God has commanded you to keep.

In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness. It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own.

Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him. Hebrews Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins.

But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. Since that time he waits for his enemies to be made his footstool, because by one sacrifice he has made perfect forever those who are being made holy. The Book of Hebrews was probably written before the Gospel of Mark was written, but this is not certain. The Book of Hebrews , like the letters of Paul, gives no details about a life of Jesus, it only talks about Christ in a metaphorical sense.

The author of Mark may or may not have been aware of the Book of Hebrews , but one can presume that the author of Mark was aware of the same symbolism that is discussed above, because this symbolism is a part of his story as well in a more subtle way. None of the three synoptic Gospels makes an explicit reference to Christ as the Passover lamb, but the Gospel called John does. The writer of John refers to Jesus as the "Lamb of God" and gives the following narrative of his crucifixion and death:. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. His testimony is true, and there is one who knows that he tells the truth. They keys here are the references to the breaking of bones and the hyssop.

The breaking of bones refers to Numbers 9, as well as Psalm Numbers 9 states:. Numbers 9: 11 In the second month on the fourteenth day, at twilight, they shall keep it; they shall eat it with unleavened bread and bitter herbs. John is specifically drawing on this passage to craft his story, thus John has Jesus crucified on the 14th day of Nisan, whereas he is crucified on the 15th day of Nisan in the synoptics. The difference in days here is because the lambs are sacrificed on the 14th day of Nisan.

The point here, though, is that John is explicitly drawing a reference to Jesus as the Passover lamb. John makes-up the scenario here of having the other individuals' legs broken and having Jesus stabbed in the side in order to make references to the scriptures. Though the synoptics do not directly refer to Jesus as the Passover lamb, the symbolism is still very clear. There are other symbolic elements to the crucifixion story as well.

For example, the timing of events in Mark is in triplets. In the Gospel of Mark the crucifixion starts on the "3rd hour" which is a. The crucifixion scenes in the Gospels are so utterly symbolic and based on the scriptures that as history they are unbelievable. The events of the arrest, trial, and execution defy our knowledge of Jewish law of the time. On the eve of, or during, Passover these are things that they simply did not do.

There is also considerable doubt that the Jews would have had any reason to go to the Romans to carry out the execution, or that they would have had him crucified, since the law required death by stoning for blasphemy, which is what Jesus was supposedly charged with. However, "Christ crucified" was already a theme in the teachings of Paul. Crucifixion was a means of execution that was performed by authorities, while stoning was performed by the public.

In the apocalyptic and messianic stories of the time where leading figures were executed, the leading figures were executed by authorities, typical heavenly authorities. Unlike the writings of the Old Testament, which cover a time span of hundreds, if not thousands, of years, the writings of the New Testament cover a very brief period of time. Most of the books, as well, don't make any significant historical statements that could even be checked against the historical record, but the Gospels and the book of Acts do make some.

The book of Acts is now widely accepted by scholars as mythologized, though some aspects of it may be loosely based on real events. Of primary importance, however, are the Gospels. Though the Gospels only cover a short time-span, there are a few claims which are made that can be checked against the known historical record. It must be noted that the Gospels do, of course, get some history correct.

Herod was a real king, Pontius Pilate was a real governor of Judea, and Galilee was a real place, but beyond the basics several of the details that are part of the Gospel stories are either completely without evidence or are contradicted by the evidence that we do have. Here are a few examples of claims that are made in the Gospels which are either contradicted by the historical record or are unconfirmed outside of the Gospels.

There is perhaps no event in the Gospels that has been surrounded by more speculation and attempts at explanation than the "Star of Bethlehem". Yet, with almost 2, years of attempts at explanation, no legitimate historical explanation has ever come forward. Many people have claimed that they have figured out what the Star of Bethlehem is, and hundreds of books have been published on the subject, yet when it comes down to it scholars still acknowledge that there is nothing in the historical record that verifies any celestial event that can be correlated to the "Star of Bethlehem".

There are only two accounts of the birth of Jesus in the Gospels, one in Matthew and one in Luke. There is nothing in either of these accounts that allows us to positively date the year in which the stories are supposedly taking place. The Gospels of Matthew and Luke state that King Herod the Great is alive and near the end of his reign during the events of their account, so we know that these accounts have to be set shortly before he died. Bible scholars today generally agree that some time between 6 and 4 BCE is when Jesus was born according to what can be inferred from the Gospel account of Matthew. From the early days of Christianity, however, people believed that the Gospel of Matthew was the first Gospel written, but we know today that the Gospel of Mark was the first Gospel written, and that the authors of both Matthew and Luke copied from Mark and added on two separate birth stories for Jesus, both of which disagree with each other and have almost nothing in common.

Not only this, but the Gospel of Mark contains elements which imply that Jesus had a natural normal family and the author of Mark says nothing about a special birth. Could the first person who wrote a narrative about Jesus, who serves as the primary source for both Matthew and Luke, not have known about Jesus' special birth? If he did know about it, why didn't he say anything about it? Why does the Gospel of John also completely avoid any birth narrative and simply say that "the Word was made flesh"? In addition to these issues consider this problem: How are the writers the Gospels of Matthew and Luke supposed to have gotten the details of their stories? Who witnessed these events? Was the author of Matthew riding along with the Magi?

Was he at Herod's palace listening in on his conversations? This problem has long been recognized by Christians, which is why early apologists said that the writers of the Gospels got their information from divine revelation, so now we are reduced back to miracles to account for how these accounts even came down to us, because, of course, there is no natural explanation for how these events could have been recorded by the writers of the Gospels. The "Star of Bethlehem" is only mentioned in the Gospel of Matthew, it isn't mentioned in Luke or any other book in the Bible.

Here is exactly what the Gospel of Matthew says:. However, Davy quickly overpowered Bootstrap. Before Jones could stab Bootstrap, Jack helped a dying Will stab the heart and Jones fell to his death into the maelstrom. As he fell, he whispered his final word: "Calypso". After years of sailing the sea spreading terror, Davy Jones was finally defeated and rejoined with Calypso. Bootstrap was able to bring Will back to life so Cutler would later be destroyed along with Jones. In the post-credits scene of the fifth film Dead Man Tell No Tales , Will and Elizabeth are sleeping in their bed together when suddenly there are footsteps outside their bedroom door. The person making the footsteps slowly creaks the door open and walks into the room.

His silhouette reveals that it is Jones, still in his cursed form, back from the dead. Will awakens to see Jones raise his claw, ready for an attack. Suddenly, Will wakes up, then assumes that he was simply dreaming and goes back to sleep. However, the camera then pans to the floor, revealing a puddle of water and barnacles, revealing that Jones has returned from the grave and will appear in the 6th film of the franchise. It is unknown how this happened, but it probably happened when Jack destroyed the Trident of Poseidon in the film in order to defeat the evil undead ghost captain Armando Salazar.

Even if Davy Jones is still trapped in his cursed form, he is now able to walk on land and might be more dangerous now than ever. Being the captain of the Flying Dutchman gave Davy Jones the chance to journey between the land of the dead and the living. This was most likely the reason for his other supernatural traits, including the ability to teleport himself and walk through solid objects. Jones was also able to restore the Wicked Wench when he raised the ship from the depths after it was burned and sunk by the East India Trading Company. However, Jones could not step on land but once every ten years and by abandoning his duty as the ferryman to the afterlife he brought a curse upon himself and his crew, which caused their transformation into fish-men.

Calico Dr. Dawes Sr. Satterfield A. Burgermeister Ripslinger Zed Ned Zarina. Villains Zootopia Villains. Mercer Scarfield. Nobodies Specter Twilight Thorn. Villains Wiki. Villains Wiki Explore. Top Content. TimeShade TyA. Pure Evil Terms. Explore Wikis Community Central. Register Don't have an account? Davy Jones Pirates of the Caribbean. View source. History Talk 1. Do you like this video? Play Sound. Villain Overview. Do you fear that dark abyss? All your deeds laid bare. All your sins punished. I can offer you I offer you a choice. Join my crew One hundred years before the mast. Will ye serve? But never cruel. You have corrupted your purpose Calypso: No. He was a man What is your purpose here?! Will: Jack Sparrow sent me to settle his debt.

Davy Jones: What is your purpose here? Davy Jones: Did he, now? I'm sorely tempted to accept that offer. You've been captain of the Black Pearl for thirteen years. That was our agreement. Can you condemn an innocent man, a friend, to a lifetime of servitude in your name while you roam free? Let no man look up at the sky with hope! And let this day be cursed by we who ready to wake… the Kraken! And I cannot set foot on land for near of a decade. Ten years, I looked after those who died at sea, and finally, when we could be together again, you weren't there.

Why weren't you there? One hundred years in servitude aboard the Dutchman , as a start! Full bore and into the abyss! A lost bird. A lost bird that never learned to fly! Hand it over! You'll see no mercy from me! Did you forget? I'm a heartless wretch! Jack Sparrow: Cruel is a matter of perspective. Davy Jones: Is it? Richfield December Judge Claude Frollo. Venom December Krampus Krampus. Universal Conquest Wiki. Do you fear death? Life is cruel. Many things you were, Davy Jones. Ragetti: So, he wasn't always so Davy Jones: You are neither dead nor dying! You have a debt to pay. I wonder, Sparrow, can you live with this? Let no joyful voice be heard! Ten years, I devoted to the duty you charged me.

At these Pixie Hollow locations, guests have the opportunity to meet and greet Tinker Bell and her fairy friends, Silvermist, Rosetta, Iridessa, Fawn, Terence and Vidia, and her twin sister Periwinkle, from the franchise, as well as dine with them. The Magic Kingdom location closed in February as part of the ongoing Fantasyland expansion. A larger Pixie Hollow area was included in the original plans for the expansion, but they have since been abandoned. However in , it was closed, and Tinker Bell has moved to Town Square Theater where she can greet guests alone. The website was based partly on the Disney fairy books written by Gail Carson Levine.

Free-members could create a female Fairy or male Sparrow Man avatar who each came with a small selection of furnishings to decorate a virtual room. Players were able to interact with others and have access to both 'speed' chat with pre-selected phrases and full chat where they are able to type their own messages. They could also play various "Talent Games," or fairy themed mini-games, found in the various meadows and forests of Pixie Hollow. The game used organic materials as a virtual currency for players to shop. Players could also play games and visit places to earn badges that they could see in their "leaf journal," which also served as a handbook and inventory. Players could purchase a monthly, semi-annual or annual membership.

The membership included: Clothing, furniture, access to the ballroom, and a hair salon with spa. You could also purchase Pixie Diamonds. Members were granted an allowance of Pixie Diamonds once a month. People who were not members were able to buy clothing, but they had to use Pixie Diamonds. Members [19] In January , "Pixie Diamonds" were introduced, an in-game currency that could be purchased with real-world money and used to buy or upgrade items without an active membership. Though the website was geared towards young girls, on April 22, , the game introduced a male character named Slate; he was referred to as a "sparrow man" rather than a male fairy.

On August 20, , it was announced that Pixie Hollow would be closing on September 19, All the fairies were given unlimited access to the world until the closing date. Tinker Bell appears as a recurring character played by Rose McIver and debuts in the third episode of season 3. Silvermist appeared in the spin-off Once Upon a Time in Wonderland in the second episode of season 1 , where she is played by Jordana Largy. From Wikipedia, the free encyclopedia. Main article: List of Tinker Bell cast members. Main article: Tinker Bell film series. Further information: Pixie Hollow. Main article: Pixie Hollow video game.

Gail Carson Levine. Oxford [Oxfordshire]: Oxford University Press. ISBN Ginnifer Goodwin turns into Tinker Bell's best friend fairy exclusive ". USA Today. Retrieved Publishers Weekly. PWxyz, LLC. Retrieved March 2, August 10, Archived from the original on Retrieved January 13, Anime News Network. Retrieved 27 February The Walt Disney Company.

Jones was also able to restore the Wicked Wench when he raised the ship from the depths after it was burned and sunk by the East India Trading Company. This is also one reason why the The Role Of Villains In Peter Pans Once Upon A Time was rejected as The Role Of Villains In Peter Pans Once Upon A Time by more traditional Jews, who never attributed The Role Of Villains In Peter Pans Once Upon A Time to virgins. Yet, Pornographic Experience In William Burroughss Naked Lunch almost 2, years of attempts at explanation, no legitimate historical explanation has ever come forward. The website allows users to learn about the fairies, create a fairy, visit Pixie Hollow, and explore related merchandise. From liberal atheist James Cameron, this film pushes the absurd claim that global warming is real and that the military is evil. Anime News The Role Of Villains In Peter Pans Once Upon A Time.

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