“Amid months of losses and despair, retribution and atrocities, the only tangible result has been compounding the immense suffering of both Palestinians and Israelis, with civilians, yet again, bearing the brunt of decisions by those in power,” the Commission said, stressing the impact on women and children.
The brutal attack of 7 October by Hamas on communities in southern Israel marked a “clear turning point” for both Israelis and Palestinians and presents a “watershed moment” that can change the direction of the conflict, with a real risk of further solidifying and expanding the occupation, the Commission said.
For Israelis, the attack was unprecedented in scale in its modern history, when in one single day hundreds of people were killed and abducted, invoking painful trauma of past persecution not only for Israeli Jews but for Jewish people everywhere.
For Palestinians, Israel’s military operation and attack in Gaza have been the longest, largest and bloodiest since 1948, causing immense damage and loss of life and triggered for many Palestinians traumatic memories of the Nakba and other Israeli incursions.
Stop recurring cycles of violence
The Commission emphasized that both the attack in Israel and Israel’s subsequent military operation in Gaza should not be seen in isolation.
“The only way to stop the recurring cycles of violence, including aggression and retribution by both sides, is to ensure strict adherence to international law,” it stressed.
“That includes ending the unlawful Israeli occupation of Palestinian territory; discrimination, oppression and the denial of the right to self-determination of the Palestinian people, and guaranteeing peace and security for Jews and Palestinians.”
Deliberate targeting by Hamas
The Commission further noted that in relation to the attack of 7 October in Israel, members of the military wings of Hamas and other Palestinian armed groups, as well as Palestinian civilians who were directly participating in the hostilities, deliberately killed, injured, mistreated, took hostages and committed sexual and gender-based against civilians, including Israeli citizens and foreign nationals.
Such acts were also committed against members of the Israeli Security Forces (ISF), including soldiers considered hors de combat – such as injured soldiers.
“These actions constitute war crimes and violations and abuses of international humanitarian law and international human rights law,” it said.
The Commission also identified patterns indicative of sexual violence in several locations and concluded that Israeli women were disproportionally subjected to these crimes.
Failure to protect civilians
It also noted that Israeli authorities “failed to protect civilians in southern Israel on almost every front”, including failing to swiftly deploy sufficient security forces to protect civilians and evacuate them from civilian locations on 7 October.
In several locations, ISF applied the so-called ‘Hannibal Directive’ and killed at least 14 Israeli civilians. That Directive is reportedly a procedure to prevent capture of ISF members by enemy forces and was alleged to have been directed against Israeli civilians on 7 October.
“Israeli authorities also failed to ensure that forensic evidence was systematically collected by concerned authorities and first responders, particularly in relation to allegations of sexual violence, undermining the possibility of future judicial proceedings, accountability and justice,” the Commission added.
Violations by Israeli military
The independent Commission, established by the UN Human Rights Council, also concluded that, in relation to Israel’s military operations in Gaza, Israel committed war crimes, crimes against humanity and violations of international humanitarian and human rights laws.
The Commission further concluded that the immense numbers of civilian casualties and widespread destruction of civilian objects and vital civilian infrastructure were the “inevitable results of Israel’s chosen strategy for the use of force” during these hostilities, undertaken with intent to cause maximum damage, disregarding distinction, proportionality and adequate precautions, and thus unlawful.
“ISF’s intentional use of heavy weapons with large destructive capacity in densely populated areas constitutes an intentional and direct attack on the civilian population, particularly affecting women and children,” the Commission said, adding that this was confirmed by the substantial and increasing numbers of casualties, over weeks and months, with “no change in Israeli policies or military strategies”.
Recommendations
Among its recommendations, the Commission report called on the Government of Israel to immediately end attacks resulting in the killing and maiming of civilians in Gaza, end the siege on Gaza, implement a ceasefire, ensure that those whose property has been unlawfully destroyed receive reparations, and ensure that necessities crucial for the health and well-being of the civilian population immediately reach those in need.
It also called on the Government of the State of Palestine and the de-facto authorities in Gaza to ensure the immediate and unconditional release of all hostages held in the enclave; ensure their protection, including from sexual and gender-based violence; report on their state of health and wellbeing; allow visits by the International Committee of the Red Cross (ICRC), contact with families and medical attention, and ensure their treatment in compliance with international humanitarian and human rights laws.
“Stop all indiscriminate firing of rockets, mortars and other munitions towards civilian populations,” it added.
Israel rejects findings
Upon publication of the report, Israel rejected the findings of the independent Commission.
In a press release, the country’s Permanent Mission to the UN in Geneva reiterated accusations of “systematic anti-Israeli discrimination”, political bias and of drawing a “false equivalence” between Israeli soldiers and Hamas fighters.
About the Commission of Inquiry
The Commission of Inquiry was established by the UN Human Rights Council to, among other points, investigate, in the Occupied Palestinian Territory, including East Jerusalem, and in Israel, all alleged violations of international humanitarian law and abuses of international human rights law leading up and since 13 April 2021.
It is so important for a person to have a wide and advanced lexicon. And it is better to start learning new vocabulary from the beginning. Our little toddlers who have already gotten the hang of basic conversations can start learning more and more new words. We as parents need to help our children gain speech skills in the easiest and most fun way possible. Nothing will be more organic to any child than the process of play. It is in a game format that children absorb new knowledge and learn new language skills as quickly and enjoyably as possible. Let’s try to play funny games with children and learn many new words on the topic “Transportation”.
Imagine you are going on another adventure with your children. Every trip abroad is very active in developing new speech abilities. Auto travel helps all members of the family learn new things. Once using ferrari car rental in dubai you will definitely remember the name of this luxury hired supercar. Today’s kids love to learn the names of car brands. Learn popular models, and then play together who will be the first to recognize a famous car on the street. Winning is not the point – the main thing is to discover new words and improve your vocabulary.
Classifying Transportation by Type
Categorizing objects is an important skill for verbal communication development. You can categorize vehicles either by using special cards or computer games. And just by going out on the street. It is always more interesting to play this game together. Look around you, what surrounds you, and assign a category to all types of transportation that you can see on the roads. It is also more interesting to play this game while on vacation. It does not matter if it will be a lease to own car dubai or a rented yacht, or even an airplane in the sky. Any kind of rental vehicle will be a part of this adventure.
“Guess Transportation” Word Description Game
This game is best for moments when your kids are incredibly bored. You are waiting in line, sitting in a hospital reception room, or going on a long car trip. Playing word games will be good fun for little curious explorers. The point of the game is to take turns making descriptions and letting the young players guess what is behind the explanations. Something similar to everyone’s favorite Alias game, only without the cards. For the most advanced little car fans you can think of tasks with popular car brands, they will quickly guess such supercars Lamborghini and Ferrari.
Car-themed Memory Card Games
Memory games are liked by most kids. And they will certainly like it even more if the subject of the game will be from their favorite transportation. You can find relevant card designs on special online learning portals. Or buy a completed game in board game stores for kids. An extra advantage will be not only the improvement of your children’s memory, but also the learning new words about cars, rentals, boats, airplanes, and other transport.
Image credit: Unsplash, free license
Funny Automobile Riddles
Kids just like a variety of secrets and riddles. Why don’t we use it for useful purposes? Playfully increase their vocabulary with interesting riddle stories for future drivers. Parenting forums are full of different formats of riddles that will help improve English for Car enthusiasts. This is an original and fun playful method to learn new words together and even learn to make up your new riddles about your favorite modes of vehicles.
KingNewsWire // Brussels, Brussels, Belgium, 12th Jun 2024 – Leading voices for the promotion and defense of religious freedom across Spain and Europe gathered at the University of Seville on May 27, 2024 for the presentation of a new book titled “10 Years of Promoting and Defending Religious Freedom.” The hefty 560 page book, funded by the Pluralism and Coexistence Foundation and released by Dykinson and FoRB Publications includes writings from around 30 experts, in the fields of law, anthropology and public administration, and who won in the last 10 years, the prestigious “Religious Freedom Awards“.
The event was organized by the Foundation for the Improvement of Life, Culture and Society (founded by the Church of Scientology) and held at the Law Faculty of the University of Seville. Among the speakers were:
Mar Leal, Professor of Ecclesiastical Law of the State at the University of Seville
Zoila Combalía, Professor of Ecclesiastical Law of the State at the University of Zaragoza
Rafael Valencia Candalija, Professor of Ecclesiastical Law of the State at the University of Seville
Ricardo García García, Professor of Ecclesiastical Law of the State at the Autonomous University of Madrid
Isabel Ayuso Puente, lawyer specialized on criminal law, and Secretary General of the Foundation for Life and Society Improvement
Iván Arjona-Pelado, President of the Foundation for the Improvement of Life Culture and Society, as representative of Scientology to the EU and the United Nations.
The speakers emphasized the significance of protecting religious freedom as a core element of democratic societies. While it is protected by laws they cautioned that religious freedom is often overlooked and violated globally and must not be given for granted.
Professor Mar Leal, who hosted the presentation at the Law Faculty of the University of Seville, emphasized that if any right is indispensable in a democracy, it is religious freedom. “If there is a right that is truly not recognized, protected or safeguarded, it is equally religious freedom,” she stated. Leal commended the book as a valuable contribution to defending this essential liberty.
Isabel Ayuso Puente, an attorney specialized on criminal law, and Secretary General of the Fundacion Mejora, shared her decades of experience witnessing crimes against religious freedom that have gone unjudged. From attacks on reputation to outright discrimination, Ayuso lamented the great harm caused to religious individuals, families and communities. While acknowledging that not all such offenses fit neatly into existing criminal statutes, she advocated for more robust legal protections.
Professor Zoila Combalía, who has served on the OSCE Panel of Experts on Freedom of Religion or Belief, highlighted the increasingly pluralistic nature of Spanish and European societies in terms of religious demographics. She argued that respecting religious freedom is crucial for peaceful coexistence amid such diversity. Combalía also warned against policies aimed at rendering religion invisible in the public sphere, stating “A compressed religion, locked away, is much more likely to result in polarization and confrontation.”
From the sporting arena, Professor Rafael Valencia Candalijareviewed how major sports federations have progressively amended their rules and equipment policies to accommodate religious attire and symbols for athletes like Muslim hijabs. He criticized the French sports minister’s recent proposal to prohibit such religious expressions by French athletes at the 2024 Paris Olympics as a regressive step.
Participating remotely, Professor Ricardo García García focused his remarks on the collective dimension of religious freedom for faith communities and institutions. He examined case law providing guidance on when public expressions potentially damage the honor and reputation of a religious entity.
The event concluded with Foundation President Iván Arjona-Pelado highlighting the book’s diverse perspectives while underscoring their convergence on upholding religious liberty. Arjona celebrated the work as an educational resource soon to be distributed to 200 university libraries nationwide.
In a poignant gesture, Arjona-Pelado read part of the dedication page of the book, based on a prayer for Total Freedom of L Ron Hubbard, addressing it to “those whose freedom has been threatened by slavery or martyrdom” and to all victims of brutal treatment inflicted for their beliefs. Their resounding message: In 21st century society, freedom of thought, conscience and religious exercise should be universally guaranteed for all, everywhere and at all times.
Introduction For a period, the Ahmadiyya Muslim community in Pakistan has endured persecution and bias despite the constitutional assurance of religious freedom in the country. The situation has worsened recently, with extremist factions such as Tehrik-e-Labaik (TLP) stoking animosity and aggression towards the Ahmadis. The oppression has reached a point where many Ahmadis are obliged to flee Pakistan to ensure the safety of their families and practice their religion freely. Organizations like the International Human Rights Committee (IHRC) and the Coordination des Association et des Particulier pour la Liberté de Conscience (CAP-LC) have been actively raising awareness and advocating for the rights of the Ahmadiyya Muslim community.
The Role of Tehrik-e-Labaik in Persecuting Ahmadis In an incident documented by IHRC, a 16-17-year-old student named Syed Ali Raza, associated with a local Ahl-e-Sunnat Madrasa (Islamic school), was identified as the alleged perpetrator in the killing of two Ahmadiyya Muslims, Ghulam Sarwar and Rahat Ahmad Bajwah. The report also implicated Sajid Lateef, Chief Organizer of the Madrasa, as a figure engaged in targeting Ahmadis. This incident underscores how extremist groups like TLP are increasingly targeting and oppressing members of the Ahmadiyya community, forcing many to seek refuge in other countries.
TLP has been prominently involved in spreading anti-Ahmadi sentiments and perpetrating violence within Pakistan. The group has used their influence to push the government to take action against the Ahmadiyya Muslim, often resorting to protests and threats. This has created a climate of fear and intimidation for the Ahmadiyya Muslim community, leading many to live in seclusion or leave the country altogether.
There has been condemnation from organizations like IHRC and CAP-LC against the persecution of the Ahmadiyya Muslims in Pakistan. They are urging the international community to pressurize the government to safeguard the rights of the Ahmadiyya Muslim people and bring those responsible for these actions to justice. These organizations are calling on authorities to halt the TLP’s activities and align their laws with international standards as outlined in the International Covenant on Civil and Political Rights (ICCPR).
The struggles faced by the Ahmadiyya Muslim community in Pakistan have garnered attention worldwide, with human rights groups and religious leaders from various countries calling for action. CAP-LC and IHRC have been actively working towards raising awareness about the challenges encountered by the Ahmadiyya Muslims through campaigns, conferences, and advocacy initiatives.
During a conference organized by CAP-LC and IHRC, religious leaders deliberated on protecting freedom of religion and belief for all individuals. The participants at the conference emphasized safeguarding the rights of minorities and holding governments accountable for their actions.
Pakistan’s inability to safeguard the Ahmadiyya Muslims and fulfill its international responsibilities remains a pressing issue despite attempts to address it. The government’s failure to shield the Ahmadiyya Muslim community and its role in mistreating minority groups stain its reputation and go against its commitments. It is imperative for the world not to remain silent in the face of these violations of dignity and the sanctity of life.
The Universal Declaration of Human Rights, Article 18, affirms that “Everyone has the right to freedom of thought, conscience, and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship, and observance.” Unfortunately, in Pakistan, members of the Ahmadiyya Muslim community are deprived of this right, leading many to seek refuge in other countries to practice their faith freely and ensure their safety.
Various international bodies, such as the United Nations and global human rights organizations, have consistently raised alarms about the mistreatment of the Ahmadiyya Muslims in Pakistan. Recently, on July 13, 2021, UN human rights experts expressed concerns about the ongoing human rights abuses suffered by the Ahmadiyya Muslims worldwide. They urged the international community to intensify efforts to halt the persecution faced by Ahmadis.
The Lahore High Court Bar Association issues a directive that demands attention. Amid the crisis, the Lahore High Court Bar Association has taken a concerning step by instructing police officials to take legal action against Ahmadi Muslims who gather, observe, and pray during Muslim Eid festivities. Referring to laws that designate Ahmadis as “Non-Muslims” and using inflammatory language, the lawyers’ association has aligned with views similar to those of radical Mullahs and Clerics who have incited violence recently.
This directive from the Bar Association is viewed as another effort to justify the persecution of Ahmadis and deny them their right to practice their beliefs. Dr. Aaron Rhodes, President of the Forum for Religious Freedom-Europe, has condemned this action as “shocking” and called on bar associations worldwide to encourage their counterparts to combat religious intolerance and violence.
The Tense Situation Leading up to Eid-ul-Adha The situation becomes more delicate as Pakistan prepares to celebrate the Eid-ul-Adha Festival in mid-June 2024—an occasion for Muslims. With Ahmadis living in fear and at risk of repercussions for their faith practices, it is imperative for the global community to act promptly in safeguarding their safety and right to expression.
Human rights advocates have shown concern about the worsening situation in Pakistan. They fear that legal directives targeting Ahmadis for practicing their beliefs might lead to violence and instability in the nation, further escalating the exodus of Ahmadis seeking refuge in other countries.
CAP-LC and IHRC play a role in supporting the rights of the Ahmadiyya Muslim community in Pakistan. They are urging the international community to exert pressure on the government to ensure the protection of all citizens, regardless of their faith, and to create an environment where Ahmadis can live and practice their religion without fear of persecution or the need to flee their homeland.
These organizations stress that it’s not only about defending the rights of the Ahmadiyya Muslim but also about upholding human rights and legal standards. Remaining silent in the face of violations of human dignity and life’s worth is unacceptable.
CAP-LC and IHRC have been relentless in their efforts to raise awareness and advocate for the Ahmadiyya Muslim community. They have employed methods, including campaigns, conferences, and advocacy initiatives, to prompt the government to fulfill its responsibilities and safeguard its citizens’ rights.
The ongoing battle for freedom on a global scale is highlighted by the challenging circumstances in Pakistan. The plight of the Ahmadiyya Muslim community serves as a reminder of the quest for universal human rights and religious liberty that transcends local boundaries.
With the Eid-ul-Adha Festival on the horizon, uncertainty looms over the future of the Ahmadiyya community in Pakistan. The unjust threats, violence, and legal oppression they endure starkly contradict their rights as human beings. It is imperative for the international community to not overlook these violations and unite to ensure that Ahmadis in Pakistan can practice their faith without fear or intimidation, and without being forced to leave their homeland to seek safety and religious freedom elsewhere.
The persecution faced by the Ahmadiyya Muslims in Pakistan constitutes a breach of freedom and human dignity. Immediate action must be taken by international entities to exert pressure on the government to safeguard the Ahmadiyya community’s well-being and hold perpetrators of violence and discrimination accountable. The advocacy efforts undertaken by organizations like CAP-LC and IHRC are pivotal in championing the cause of freedom for the Ahmadiyya Muslims.
As eyes worldwide remain fixed on developments unfolding in Pakistan, it underscores that the quest for religious freedom transcends borders—a shared struggle that demands attention.
It is crucial for the global community to come together and strongly denounce any form of persecution or discrimination linked to faith. We must collaborate to guarantee that everyone, irrespective of their beliefs, can lead a life of freedom and security in their own homeland. By upholding rights and legal standards, we can strive towards creating a world where religious freedom is accessible to every individual, and no one is forced to flee their country to practice their faith freely and safely.
John, chapter 19. 1 – 16. Christ before Pilate. 17 – 29. The crucifixion of Jesus Christ. 30 – 42. The death and burial of Jesus Christ.
19:1. Then Pilate took Jesus and scourged Him.
19:2. And the soldiers, having woven a crown of thorns, put it on His head, and clothed Him with a purple robe,
19:3. and they said: Rejoice, King of the Jews! and they slapped Him.
(See Matt. 27:26ff. Mark 15:15ff.).
Complementing the accounts of the first evangelists about the flagellation of Christ, John presents this flagellation not as a punishment preceding, according to custom, the crucifixion, but as a means by which Pilate intended to satisfy the malice of the Jews against Christ.
19:4. Pilate went out again and said to them: behold, I am bringing Him out to you, so that you may know that I find no fault in Him.
Punishing Christ and bringing Him before the Jews with the marks of a beating on His face, with a crown of thorns and an ivy (cf. Matt. 27:28 – 29), Pilate showed them the complete failure of their accusations against Christ. “Can such a man be considered a contender for the king’s crown?” Pilate seemed to be saying. Pilate indeed finds no serious grounds for accusing Christ of the intentions attributed to Him.
19:5. Then Jesus went out with the crown of thorns and in a sackcloth. And Pilate said to them: here is the Man!
The words “Behold the Man!” can be understood in two ways. On the one hand, Pilate wanted with this exclamation to show that before the Jews stood an insignificant person, to whom only mockingly attempts to seize the royal power could be attributed, and on the other hand, he wanted to arouse in the people who were not completely fierce, compassion for Christ.
19:6. And when the high priests and servants saw Him, they cried out and said: Crucify Him, crucify Him! Pilate says to them: take him and crucify him, because I find no fault in him.
Nothing is said about how the common people gathered in front of the procurator’s palace reacted to this pitiful spectacle: the people were silent. But the “high priests and” their “servants” began to shout loudly that Pilate should crucify Christ (cf. John 18:40, where “all” who shout are described). Annoyed by their obstinacy, Pilate again mockingly suggested that the Jews should execute Christ themselves, knowing that they would not dare to do so.
19:7. The Jews answered him: we have a law, and according to our law He must die, because He made Himself the Son of God.
Then Christ’s enemies pointed out to Pilate a new ground on which they wanted Christ to be condemned to death: “He did,” i.e. “He called Himself the Son of God.” By this, the Jews wanted to say that in His conversations with them, Christ claimed equality with God, and this was a crime for which the Mosaic law provided for the death penalty (it was blasphemy or humiliation of God, Lev. 24:16).
19:8. When Pilate heard this word, he was even more afraid.
From the very beginning of the trial against Christ Pilate felt a certain fear of the Jews, whose fanaticism he knew well enough (Josephus, “The Jewish War”, XI, 9, 3). Now to this former fear was added a new superstitious fear of the Man, of whom Pilate had, of course, heard stories as a miracle-worker, and who had become an object of reverent veneration among many of the Jews.
19:9. And again he entered the praetorium and said to Jesus: Where are you from? But Jesus did not answer him.
Alarmed, he takes Christ back to the Praetorium and questions Him no longer as a representative of justice, but simply as a man in whom the heathen ideas about the gods who formerly came down to earth and lived among men have not died out. But Christ did not want to answer a man who was so indifferent to the truth (John 18:38), did not want to talk to him about His divine origin, since Pilate would not understand Him.
19:10. Pilate says to Him: do you not answer me? Don’t you know that I have power to crucify You, and I have power to let You go?
Pilate understood that Christ did not consider him worthy of conversation with Him, and with a feeling of insulted self-love he reminded Christ that He was in his hands.
19:11. Jesus answered: you would not have had any authority over Me, if it had not been given to you from above; therefore the one who betrayed Me to you has a greater sin.
But Christ answers him that he has no power to dispose of His destiny – it is up to Christ Himself to lay down His life and accept it back (John 10:17 et seq.; 12:28 et seq.). If Pilate now has the right to condemn Christ to death, it is because it is so decreed (“given”, i.e. appointed) “from above” or by God (ἄνωθεν, cf. John 3:27). In vain did Pilate boast of his right as procurator in the present case; in the case of Christ, he is a pitiful, characterless man, devoid of conscience, whom it was because of such inherent qualities that God allowed him to become the executioner of the Innocent Sufferer.
“greater sin is that.” Nevertheless, there is no justification whatsoever in Christ’s words to Pilate. He is also guilty, although his guilt is less than that of the one whom Christ handed over to Pilate. Condemning Christ, Pilate shows his low character, his corrupt nature, and although in doing his bloody deed he fulfills, without realizing it, the mysterious predestination of God’s will, yet he personally, as judge – guardian of justice, has betrayed his calling and is subject to condemnation because of this.
“the one who betrayed Me to you”. As for the Jewish people who handed Christ over to Pilate, and especially the high priest and the priests (cf. John 18:35: “Your people and the high priests delivered You to me”), these people Christ considered more guilty than Pilate, for they knew the Scriptures which contained prophecies about Christ (John 5:39), and on the other hand they knew enough of Christ’s work (John 15:24), which could not be said of the procurator who was far away from the questions stirring up hostile feelings towards Christ in the hearts of the Jews.
19:12. From that time Pilate was looking for an opportunity to release Him. But the Jews cried out and said: if you let him go, you are not Caesar’s friend. Anyone who makes himself a king is an opponent of Caesar.
“From that time”. Pilate liked what Christ said about him. He saw that the defendant understood his predicament and treated him leniently. It is in this sense that the expression ἐκ τουτου must be understood here.
“you are not Caesar’s friend.” Pilate especially persistently began to try to obtain the release of the defendant, although the evangelist does not report what his efforts were. This intention was noticed by the enemies of Christ, who in turn intensified their efforts to bring about the condemnation of Christ. They began to threaten Pilate with a report against his actions to Caesar himself (Tiberius), who, of course, would not forgive Pilate a frivolous attitude in a case concerning his imperial rights: for an insult to majesty he avenged himself in the most cruel manner , without paying attention to the height of the position occupied by the suspect in this crime (Suetonius, “The Life of the Twelve Caesars”, Tiberius, 58; Tacitus, “Annals”, III, 38).
19:13. When Pilate heard this word, he brought Jesus out and sat down on the judgment seat, in the place called Lithostroton *, which in Hebrew is Gavata.
“sat in judgment” (ἐκάθισεν). The threat of the Jews worked on Pilate, and he, having changed his mind, again brought Christ out of the praetorium and himself sat on the judgment seat (βῆμα). He had, of course, sat on it before, at the beginning of the judgment against Christ, but now the evangelist marks Pilate’s ascent to the judgment seat as something of special importance, and marks the day and hour of the event. By this the evangelist wants to say that Pilate decided to pass a judgment of condemnation on Christ.
Some interpreters translate the verb here standing ἐκάθισεν by the expression “set”, i.e. set (to sit) Jesus to make Him look like a real king sitting before his subjects. Although this rendering is grammatically admissible, it is hindered by the consideration that Pilate would hardly have dared to act so imprudently: he had just been accused of not sufficiently caring for the honor of Caesar, and if he now placed in the judge’s seat a criminal against Caesar’s commonwealth, would give the Jews occasion for still greater accusations.
“Lithostroton”. The place where Pilate’s judgment seat was placed was called in Greek Lithostroton (actually, a mosaic floor). This is what the Greek-speaking inhabitants of Jerusalem called it, and in Hebrew Gavata (according to one interpretation it means “elevation”, “elevated place”, and according to another – “dish”). In the Syriac translation of the Gospel of Matthew, the word Gavata is translated exactly with the Greek expression τρύβλιον – dish (Matt. 26:23).
19:14. It was then the Friday before Passover, about the sixth hour. And Pilate said to the Jews: here is your King!
“Friday before Passover” (παρασκευὴ τοῦ πάσχα). The evangelist John says that the condemnation of Christ for crucifixion and, accordingly, the crucifixion itself took place on the Friday before Passover (more precisely, “on the Friday of Passover”, thereby replacing the instruction of the evangelist Mark “on the Friday before the Sabbath” – Mark 15:42 ). In this way he wanted to mark the special significance of the day on which Christ was crucified. Christ is, so to speak, prepared for slaughter (the very word “Friday” in Greek means “preparation” and the readers of the Gospel well understood the meaning of this), as the lamb was prepared on the eve of the Passover for the night meal.
“about the sixth hour” (ὡσεὶ ἕκτη), i.e. at the twelfth hour. It would be more accurate to translate: about twelve (ὡσεὶ ἕκτη). Some interpreters (for example, Gladkov in the 3rd edition of his Interpretive Gospel, pp. 718-722) try to prove that the evangelist is counting here according to the Roman, and not according to the Judeo-Babylonian calculation, i.e. that he means the sixth hour in the morning, in accordance with the instruction of the evangelist Mark, according to which Christ was crucified in the “third”, that is, according to the Roman count, at the ninth hour in the morning (Mark 15:25). But against this assumption speaks the fact that none of the ancient church interpreters resorted to this method of harmonizing the testimonies of the evangelists Mark and John. Moreover, it is known that at the time when the apostle John wrote his Gospel, throughout the Greco-Roman world the hours of the day were counted in the same way as among the Jews – from sunrise to sunset (Pliny, “Natural History”, II, 188). It is probable that John in this case wanted to determine the time of Christ’s crucifixion more precisely than it is given in Mark.
In explaining the discrepancy between Mark and John, it must be taken into account that the ancients did not count time precisely, but only approximately. And it can hardly be assumed that John would have sealed exactly in his mind the hours of Christ’s sufferings that he was present at. Even less can this be expected from the apostle Peter, on whose words Mark wrote his Gospel.
In view of this, the approximate order of events of the last day of Christ’s life can be determined as follows:
(a) at midnight Christ is brought into the court of the high priest and subjected to a preliminary questioning, first by Annas and then by Caiaphas, with the latter also present some members of the Sanhedrin;
b) some time after that – two hours – Christ spends in a dungeon in the house of the high priest;
c) early in the morning – at the fifth hour – Christ was brought before the Sanhedrin, from where he was sent to Pilate;
d) after the end of the trial before Pilate and Herod and after a second trial before Pilate, Christ was handed over to carry out the sentence – crucifixion; According to Mark, this happened in the third hour according to the Jewish reckoning of time, and according to our time – in the ninth. But if we consider the later message of John, according to which Christ was crucified about the sixth hour, we must say that the third hour, or rather the first quarter of the day, was already over, and the sixth hour had passed and the second part of the day had already begun, in which (near its end, as appears from the words of John) the crucifixion of Christ took place (John 19:14, 16).
e) from the sixth (or, according to our reckoning of time, from the twelfth hour) to the ninth (according to us, to three o’clock in the afternoon) darkness came, and about three o’clock in the afternoon Christ breathed his last. The taking down and the burial were completed, of course, by sunset, for the night which began at sunset belonged to the coming Sabbath, when nothing could be done.
“here is your King.” Pilate makes a last attempt to save Christ, once again pointing out to the Jews that in the end they are handing over their king to be executed. “The other nations will hear – Pilate wants to say – that a king has been crucified in Judea, and this will serve as a shame for you.”
19:15. But they shouted: remove Him, remove Him, crucify Him! Pilate says to them: Shall I crucify your King? The high priests answered: we have no other king but Caesar.
The high priests are not willing to listen to Pilate’s exhortations: they have completely broken away from any national dreams of their own Jewish king, they have become, or at least appear to be, faithful subjects of Caesar.
19:16. And then he handed Him over to them to be crucified. And they took Jesus and led him away.
19:17. And bearing His cross, He went out to the place called Lobno, in Hebrew Golgotha;
19:18. there they crucified Him, and with Him two others, on one side and on the other, and in the middle – Jesus.
See the interpretation to Matt. 27:24-38.
Why does the evangelist John not mention Simon of Cyrene? It is very likely that he wanted to deprive the ancient Basilidian Gnostics of support for their opinion that Simon was crucified instead of Christ by mistake (Irenaeus of Lyons. “Against Heresies”, I, 24, 4).
19:19. And Pilate also wrote an inscription and placed it on the cross. It was written: Jesus of Nazareth, King of the Jews.
“wrote and inscription.” Evangelist John says about the inscription on the cross of Christ that the Jews were extremely dissatisfied with it, because it did not accurately reflect the crime of Jesus, but nevertheless it could be read by all the Jews who passed by Calvary, and many of them did not know how ” their king” has found himself on the cross.
19:20. This inscription was read by many of the Jews, because the place where Jesus was crucified was near the city, and the writing was in Hebrew, Greek and Latin.
19:21. And the chief priests of the Jews said to Pilate: do not write: King of the Jews, but that He said: I am the King of the Jews.
19:22. Pilate answered: what I wrote, I wrote.
“what I wrote, I wrote”. Pilate did not accede to the request of the Jewish high priests to correct the inscription, apparently wishing to embarrass them in front of those who had not participated in the handing over of Christ to Pilate. It is very possible that John, depicting this detail, wanted to indicate to his readers that God’s providence in this case was working through the stubborn pagan, announcing to the whole world the kingly dignity of the Crucified Christ and His victory (St. John Chrysostom).
19:23. The soldiers, having crucified Jesus, took His clothes (and divided them into four parts, one part for each soldier) and the tunic. The chiton was not sewn, but woven all over from top to bottom.
John does not give a detailed account of Christ’s stay on the cross, but he paints four striking pictures before the reader’s eyes. Here is the first picture – the parting of Christ’s garments by the soldiers, which is only briefly mentioned by the Synoptics. Only John reports that, first, the tunic was not divided into parts, second, the garments were divided among four soldiers, and third, that in the division of Christ’s garments the prophecy about the Messiah contained in Psalm 21 was fulfilled (Ps. 21 :19).
19:24. Then they said to one another: let us not tear him apart, but let us cast lots for him, whose shall it be; in order to fulfill what was said in the Scripture: “they divided My garments among themselves and for My clothing they cast lots”. So did the soldiers.
The soldiers assigned to crucify Christ were four, and therefore Christ’s outer garments were divided into four parts, but it is not known exactly how. The lower garment, the chiton, as a woven garment, could not be cut into pieces, because then the whole fabric would unravel. So the soldiers decided to cast lots for the chiton. It is possible that John, reporting this preservation of the integrity of Christ’s tunic, wanted to highlight the need for the unity of the Church of Christ (Saint Cyprian of Carthage. “On the unity of the Catholic Church”, 7).
Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A. P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009, 1232 pp.
Welcome to this first ever guest-edited UN News live page. We’re reporting from the opening day of the 17th session of the Conference of States Parties (COSP17) to the game-changing Convention on the Rights of Persons with Disabilities. Our blogger-in-chief this morning is Nick Herd, an activist, actor and talk show host with Down syndrome whose mission is to amplify voices and drive change.
Apple showcased AI integration at the WWDC 2024 Developer Conference, with revamped Siri, OpenAI partnership included. But updates fail to impress investors.
In a much-anticipated reveal, Apple introduced its new “Apple Intelligence” technology at its annual developer conference on Monday, showcasing its integration across various apps, including Siri, and bringing OpenAI’s ChatGPT to its devices.
During the nearly two-hour presentation, CEO Tim Cook and other executives demonstrated how Siri’s capabilities have been expanded to interact seamlessly with messages, emails, calendars, and third-party apps. Siri can now compose emails and adjust its tone to fit the context.
Known for its emphasis on user safety, Apple highlighted its commitment to privacy, setting itself apart from competitors like Microsoft and Google. However, despite the advanced features and privacy focus, Wall Street remained unimpressed, leading to a nearly 2% drop in Apple’s shares. Apparently, investors were looking for more groundbreaking AI advancements to ensure Apple’s competitive edge against industry leaders like Microsoft.
Apple’s consumer-focused approach contrasts with the enterprise-first strategies of its rivals. The company aims to persuade its over 1 billion users, many of whom are not tech enthusiasts, of the benefits of the new technology.
Despite these new features, Apple remains heavily dependent on iPhone sales, and analysts doubt that the AI enhancements will provide a significant short-term boost. Some experts say that Alphabet and Microsoft are in “better shape” following their initial moves towards AI tech, thanks to their cloud assets.
Laura Lo Castro, UNHCR‘s representative in Chad, said that expected rains have started in Adre, leaving tens of thousands of Sudanese refugees without shelter suitable for protection. The rains also impede humanitarian access due to catastrophic flooding, she added.
“It’s paramount that we scale up the response now and immediately relocate as many refugees as possible to safer areas away from the border and assist those we will not be able to move,” she said.
UNHCR and partners are working on completing a settlement for refugees offering protection and assistance, however, they require an additional $17 million to move and accommodate 50,000 refugees there.
UNHCR has reported that ongoing conflict in Sudan has forced about 600,000 civilians to relocate to Chad since April 2023.
At first, the people settled in “overcrowded, spontaneous sites along the border, where they sleep in makeshift shelters”, according to the agency. The new arrivals, mostly women and children, arrive in poor health oftentimes with just the clothes they are wearing, traumatised and suffering from physical or gender-based violence.
UNHCR said these people need “essential protection services and lifesaving assistance, including mental health and psychosocial support, shelter, food, water, sanitation, and health services.”
Supporting Sudanese refugees
UNHCR and partners are working on constructing five new refugee settlements and extending 10 existing ones that are currently hosting over 336,000 Sudanese refugees.
The refugee agency is also coordinating emergency responses for forcibly displaced civilians in support to the government.
Additionally, the agency and partners, under the government’s leadership, have been working with scant resources to address the needs of the Sudanese people and prevent a bigger humanitarian crisis.
They said they have reallocated stocks and funds to “scale down interventions with the consequence of lowering standards across all settlements”.
Yet, they still need $630.2 million to respond to the needs of the Sudanese civilians who have crossed the border; only six per cent of this has been secured.
“Families who have crossed the border into Chad have lost everything,” Ms. Castro said.
“They rely on relief assistance to cover their most basic needs. We call on the generosity of our donors to urgently cover the most critical gaps to protect and save lives.”
They are gathering at the largest global disability rights-focused meeting, known as the 17th Conference of State Parties to the Convention on the Rights of Persons with Disabilities, or COSP17, which runs from 11 to 13 June.
Their aim is to ensure that countries are keeping their word to guarantee equality for all.
UN Member States and NGOs get to present report cards on challenges and success stories and offer new ways to remove remaining barriers so people living with disabilities can fully enjoy all rights.
Since the Convention’s adoption in 2008, COSP has convened annually to monitor the implementation of the landmark treaty signed by 191 UN Member States.
This year’s agenda includes three roundtable discussions on current issues that will feed into the Summit of the Future in September. They centre on international cooperation on humanitarian emergencies, decent jobs and sustainable livelihoods and technology innovations for an inclusive future.
Participants at a UNDP-supported innovative programme in Egypt to empower people with disabilities using technology. (file)
Digital transformation
Artificial intelligence (AI)-driven tools can scan websites, mobile apps and other digital content to identify accessibility issues and offer recommendations for remediation, helping developers and content creators in ensuring that their products are accessible to individuals with disabilities from the design phase to technology upgrades.
That potential for innovation includes availability of assistive devices, inclusive education and access to employment, healthcare, personalised support systems and information and communication tools.
“Digital transformation can be harnessed to help realise the paradigm shift brought about by the Convention on the Rights of Persons with Disabilities, restoring the voice, control and choice of persons with disabilities as active members of their communities,” she said.
COSP17 will focus on efforts to promote technology innovations and transfer towards the social inclusion and empowerment of individuals with disabilities from classrooms to the workplace.
Check out some innovations at the recent AI for Global Good Summit:
Building inclusive job markets
Getting into the job market can be a huge challenge.
Eighty per cent of the world’s people with disabilities live in developing countries, and the rights to decent work and sustainable livelihoods are well recognised in the Convention on the Rights of Persons with Disabilities and other key internationally agreed development instruments like the 2030 Agenda for Sustainable Development.
Right now, the global report card on jobs shows mixed progress. While there are new laws alongside national business and disability networks in countries such as Argentina, Kenya, Nigeria, Uganda and Uruguay, more needs to be done.
That’s why COSP17 is set to present a range of solutions based on tried and tested efforts that are seeing more people living with disabilities contributing to their families, society and development efforts in countries around the world.
UN Costa Rica/Abril Morales
Nicole Mesén Sojo, a municipal councillor in San José, Costa Rica, who was born with osteogenesis imperfecta, is an advocate for the rights of people with disabilities. (file)
Humanitarian emergencies
What happens when you can’t hear the bombs in a war zone or can’t move your wheelchair to evacuate from a flood?
In situations of risk and humanitarian emergencies, such as armed conflict, natural and climate-driven disasters and health emergencies, people living with disabilities are all too often left on the margins when planning for preparedness, response and recovery efforts.
Indeed, more than a dozen Human Rights Council-appointed experts warned in joint statement on the current crisis in Gaza that “persons with disabilities are at higher risk of communicable diseases, malnutrition and death, all of which become increasingly likely as Gaza’s civilian infrastructure collapses.”
COSP17 will focus on new innovative efforts that are working and challenges and solutions, from climate-related disasters to conflict, that can drive forward the Summit of the Future towards more inclusive societies.
Eight-year-old Hanaa, who was paralysed by an exploding bomb and lost the use of her legs, sits in her wheelchair near her home in East Aleppo City, Syria. (file)
Making history at COSP17: Live blog takeover
The first ever UN News live blog takeover by a guest editor is happening on 11 June as people from around the world gather at UN Headquarters to take part in the largest global meeting on issues that affect people with disabilities.
Covering the opening session of COSP17, the live page will be led by guest editor Nick Herd, an activist, actor, talk show host and COSP17 delegate from L’ Arche Canada, an NGO that’s part of a network of 160 communities in 37 countries for people with intellectual disabilities.
From being a delegate at COSP16 to taking over UN News’s live blog at this year’s COSP17, the advocate with Down syndrome will be offering invaluable insights into the ongoing dialogue surrounding disability rights and inclusive communities. He’ll also be interviewing delegates and change makers from around the world to find out how best to boost inclusivity in tech, jobs and aid efforts in times of war and climate disasters. His mission is to amplify voices and drive change.
The blog goes live at 8am on 11 June. Stay tuned to UN News here, and follow the hashtag #COSP17 on social media.
The connection, between the Olympic Games and religion spans from Greece to the Paris 2024 Games. Originating in 776 BC in Olympia, Greece, the Olympics were initially an event dedicated to Zeus, the king of gods. Beyond contests the Games were an integral part of a broader religious festival involving sacrifices and rituals. Competitors from city states engaged in events like running, jumping, wrestling and chariot racing while honoring the deities.
In belief there was a presence at the Games with tales suggesting that even Zeus grappled with his father Cronus for supremacy over the world. The tradition of lighting the flame began at a ceremony in Olympias Temple of Hera where a priestess used a mirror to ignite it with sunlight – a practice that continues as a prominent symbol, in today’s modern Games.
As Christianity expanded across the Roman Empire, the ancient Olympic Games faced suppression due, to being viewed as a pagan celebration. Nevertheless the essence of the Games endured, leading to the inception of the Olympics in 1896 spearheaded by Pierre de Coubertin, a French educator and historian.
Although todays Olympics are considered an affair religion continues to hold significance within the event. Many athletes draw strength and inspiration from their faith often displaying symbols and gestures on the podium when receiving medals. For instance certain athletes may cross themselves. Look up to the sky in gratitude or take a moment for prayer upon achieving victory.
A poignant illustration of influence in contemporary Olympics is illustrated through Eric Liddell’s narrative. Liddell, a hailing from Scotland participated in the 1924 Paris Games. Due to his convictions conflicting with Sunday races. His preferred event being the 100 meter dash. He chose instead to compete in and triumph, at the 400 meter race clinching gold and setting a world record. His remarkable journey was later immortalized on screen with “Chariots of Fire ” a film that won an Academy Award.
In the context of religion and the Olympics there is an instance involving Muhammad Ali, who achieved gold in boxing at the 1960 Games, in Rome. Then known as Cassius Clay Ali utilized his success to voice out against racism and advocate for his Islamic beliefs. His act of discarding his gold medal into the Ohio River after being denied service at a whites establishment became iconic. Subsequently he emerged as a symbol of the civil rights movement and a global figure representing Islam.
In times religion has maintained its significance at the Olympics. For instance during the 2016 Games in Rio de Janeiro the inaugural Olympic refugee team featured athletes from countries like South Sudan and Syria that were torn by war. These athletes found solace and resilience through their faith amidst challenges.
Looking ahead to the 2024 Games in Paris religion is poised to again take center stage. France with its history of secularism has been navigating issues surrounding freedom and identity. Criticism has been directed towards France for its prohibition on symbols in spaces, viewed by some, as encroaching on individual liberties.
Despite the existing tensions the Olympic Games hold the potential to bring people together uniting athletes and spectators, from backgrounds and regions. The Olympic Charter, which sets out the values of the Games underscores the significance of “advancing a society focused on upholding human dignity” and “embracing universal ethical principles.”
One way in which the Olympics can uphold these ideals is by serving as a platform for interfaith dialogue and mutual understanding. The Olympic Village, where athletes from nations and cultures reside and engage with one another during the Games exemplifies this notion. Many athletes seize this opportunity to gain insights into each other’s beliefs and customs nurturing a spirit of respect and admiration.
Furthermore religion can be integrated into the Olympics through practices and rituals. Some athletes may draw comfort and strength, from prayer or meditation while others may partake in observances or congregations. The Olympic Movement acknowledges the significance of these practices. Has established protocols for offering services at the Games.
Looking ahead to the 2024 Paris Games indications suggest that religion will play a role.
The city boasts religious landmarks, such, as the famous Notre Dame Cathedral, which suffered significant damage in a fire back in 2019 but is slated to partially reopen in time for the Olympics.
Moreover the Paris Organizing Committee has affirmed its commitment to promoting diversity and inclusivity during the Games including providing accommodations for athletes of faiths. This may involve setting up designated prayer areas offering halal and kosher food choices and implementing initiatives to ensure all athletes feel embraced and respected.
As we gear up for the 2024 Olympics it’s evident that religion will continue to hold a place in the Games narrative—just as it has done throughout history. Whether through acts of faith interfaith dialogues or spiritual observances religion possesses the ability to motivate, unify and elevate both athletes and spectators alike.
Simultaneously the Olympics have the potential to transcend divides and foster a shared sense of humanity. By uniting individuals, from backgrounds and beliefs these Games can cultivate a spirit of camaraderie, solidarity and peace that extends well beyond the confines of sports.
As Pierre de Coubertin, the visionary, behind the Olympics once said; “Winning isn’t everything in the Olympic Games; what truly matters is participating. Similarly lifes essence lies not in victory but in the challenges faced; it’s not about conquering but about fighting ” Looking ahead to the 2024 Paris Games and beyond lets hold onto these words and embody the core Olympic principles of striving for excellence fostering friendship and showing respect – both on and off the sports field. By doing we can pay tribute to the past and spiritual significance of the Olympics while also paving a path towards a brighter more inclusive future, for everyone involved.
