from strategy . com - A KPI that represents, for the period specified, the percentage change in the ratio between our Bitcoin Count and our Assumed Diluted Shares Outstanding.

a coin pegged to $$$s that are designed to lose value is not stable

Hey Nostr, I need some troubleshooting help with my home network as it pertains to my nodes & home miners.

My main computer, start9, umbrel and futurebit are all hardwired to ethernet - which goes directly to my router/wifi hub.

Everything else is wifi from the same hub (bitaxe, nerdaxe, laptop, phones, etc)

I currently cannot view the dashboards of any nodes from any wifi connected device PLUS I can seemingly no longer connect my nerdaxe/bitaxe to a pool despite them successfully connecting to my wifi.

What should I be checking to rectify this?

Revisiting the Timeline of Jesus Christ: Birth, Ministry, and Crucifixion

The life of Jesus Christ has been a focal point of historical, theological, and cultural discourse for over two millennia. While the Gospels provide a rich narrative of His life, pinning down specific dates remains challenging due to the limited external corroboration of events and the interpretative nature of biblical texts. This essay proposes a detailed timeline for Jesus’ life: a birth on September 11, 8 BCE, a ministry beginning around 29 CE, and a crucifixion in 35 CE. This argument considers historical, astronomical, and biblical evidence, as well as the socio-political context of first-century Judea.

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The Birth of Jesus: September 11, 8 BCE

1. Astronomical Evidence

The Gospel of Matthew mentions a "star" that guided the Magi to Bethlehem, often interpreted as the Star of Bethlehem. Modern astronomers have proposed several celestial events as candidates, including the triple conjunction of Jupiter and Saturn in Pisces in 7 BCE and the Jupiter-Regulus conjunction in Leo in 3–2 BCE.

A birth date of September 11, 8 BCE, aligns with celestial phenomena that ancient astrologers, such as the Magi, might have interpreted as heralding a royal birth. In particular:

Jupiter (king planet) in conjunction with Regulus (king star) in the constellation Leo (symbolizing Judah) represents a fitting symbolic backdrop for the birth of the "King of the Jews."

This conjunction occurred over several months, beginning in 7 BCE, consistent with the Magi observing the event before traveling to Judea.

2. Historical Context: Herod the Great

Jesus’ birth must have occurred before the death of Herod the Great, traditionally dated to 4 BCE. Herod’s reaction to the Magi’s announcement of a newborn king (Matthew 2:1–16) and his subsequent massacre of infants further situate Jesus’ birth within the final years of Herod’s reign. A birth in 8 BCE allows time for:

The Magi’s journey, likely taking months.

Herod’s decree targeting boys up to 2 years old, indicating that the celestial event signaling Jesus’ birth occurred earlier.

3. Supporting Gospel Chronology

Luke’s Gospel situates Jesus’ birth during a census conducted under Quirinius, which has traditionally caused dating difficulties. If we interpret the “census” as part of Augustus Caesar’s empire-wide registration around his silver jubilee in 2 BCE, preparations for this event could explain Joseph and Mary’s journey to Bethlehem. A birth in 8 BCE may reflect local census activities tied to Herod’s administration.

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The Ministry of Jesus: Beginning Around 29 CE

1. Jesus’ Age at the Start of His Ministry

Luke 3:23 states that Jesus was “about 30 years old” when He began His ministry. If Jesus was born in 8 BCE, He would have been approximately 37 years old in 29 CE, aligning loosely with this description. The phrase "about 30" allows for flexibility, as ancient cultures often rounded ages.

2. John the Baptist’s Ministry

Jesus’ ministry is closely tied to that of John the Baptist, whom Luke places in the 15th year of Tiberius Caesar (Luke 3:1). Tiberius began his reign in 14 CE, making the 15th year 28–29 CE. This places the beginning of Jesus’ public ministry shortly thereafter, likely in late 29 CE.

3. The Length of Jesus’ Ministry

While traditional interpretations of the Gospels suggest a 3-year ministry based on three Passovers mentioned in John, a longer ministry spanning 5–6 years fits the narrative equally well. John’s references to specific Passovers (e.g., John 2:13, John 6:4) may highlight major events rather than all the Passovers during Jesus’ ministry. A longer timeline accommodates:

Jesus’ extensive travels and teachings across Judea, Samaria, and Galilee.

The gradual buildup of opposition from Jewish authorities.

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The Crucifixion of Jesus: April 35 CE

1. Astronomical Evidence and Passover Dates

The Gospels describe Jesus’ crucifixion as occurring on a Friday during Passover. Astronomical calculations confirm that Passover fell on a Friday on:

April 3, 33 CE (traditionally favored).

April 15, 35 CE.

The partial lunar eclipse visible in Jerusalem on April 3, 33 CE, is often cited as supporting evidence. However, the darkness described during Jesus’ crucifixion (Matthew 27:45) occurred midday, not during the eclipse visible after sunset. The 35 CE Passover fits the broader timeline better if Jesus’ ministry lasted longer.

2. Political Context: Pilate and Caiaphas

Both Pontius Pilate and Caiaphas played central roles in Jesus’ trial and crucifixion. Pilate governed Judea from 26–36 CE, and Caiaphas served as high priest from 18–36 CE. Their simultaneous tenure anchors the crucifixion before 36 CE.

Pilate and Caiaphas were deposed in 36 CE, likely due to their inability to manage unrest in Judea. The rapid growth of Christianity following Jesus’ resurrection and the conflicts between the Sanhedrin and the apostles (Acts 2–7) may have contributed to this unrest. Placing the crucifixion in 35 CE, just one year before their removal, situates it within this turbulent period.

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Historical and Political Unrest in Judea

The early church’s explosive growth after Pentecost (May 35 CE), combined with the apostles’ bold preaching, created significant tension between the Sanhedrin and the Christian movement:

1. Stephen’s Martyrdom:

The stoning of Stephen (Acts 7), likely in late 35 or early 36 CE, marked the first public execution of a Christian leader and escalated the persecution of Christians in Jerusalem.

2. Saul’s (Paul’s) Persecution:

Saul’s campaign against Christians (Acts 8) may have further destabilized Judea, drawing Roman attention.

3. Roman Oversight:

Vitellius, the governor of Syria, removed both Pilate and Caiaphas in 36 CE, likely in response to escalating unrest. The Christian movement’s role in this unrest remains speculative but plausible.

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Reevaluating Gospel Narratives and Historical Context

1. Suppression of Unrest

The Gospels and Acts emphasize the theological significance of events while downplaying the socio-political unrest caused by Christianity’s rapid growth. By portraying Christians as victims rather than agitators, early writers likely sought to:

Avoid drawing negative attention from Roman authorities.

Undermine Jewish leaders’ attempts to discredit Christianity as disruptive.

2. Christianity’s Growth as a Catalyst

The apostles’ success in spreading their message challenged the Sanhedrin’s authority and contributed to the broader instability in Judea. The conflict between Jewish leaders and apostolic Christianity may have hastened Pilate’s and Caiaphas’ removal.

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Conclusion: A Revised Timeline

The proposed timeline integrates historical, astronomical, and biblical evidence to create a coherent chronology for Jesus’ life:

Birth: September 11, 8 BCE, under the reign of Herod the Great.

Ministry: Beginning around 29 CE, following John the Baptist’s ministry.

Crucifixion: April 15, 35 CE, during Passover, with unrest in its aftermath contributing to the deposition of Pilate and Caiaphas.

This framework not only aligns with the available evidence but also provides a compelling narrative for the rapid rise of Christianity and its impact on first-century Judea. While uncertainties remain, this timeline offers a historically and theologically consistent perspective on the life and ministry of Jesus Christ.

Tonight’s grocery puzzle.

Robin Hood: Men in Tights is an underrated movie.

Prince John:

Such an unusual name, "Latrine." How did your family come by it?

Latrine:

We changed it in the 9th century.

Prince John:

You mean you changed it TO "Latrine"?

Latrine:

Yeah. Used to be "Shithouse."

Prince John:

It's a good change. That's a good change!

5 months later of research into theology, psychology, postmodernism and other various subjects, l've now came to my own conclusion that not only is Jesus the son of god, but god manifested inside the human spirit.

Like Jordan Peterson points out, the story has to be primary to human beings, it's engraved within us, the problem with postmodernism is that a narrative of a story is unable and insufficient to explain the complexity of human experience.

For postmodernism to succeed it needs to derive its own narrative and story in the process, which is touché to say the least. The problem is that they unconsciously substitute what can be seen as the highest good (god) and replace it with their own personal narrative.

We then come to morality, people like Sam Harris acknowledge the presence of good and evil, and heavily emphasise subjective experience for the most part central, so how do you then arrange and solve the problem of morality? Because in doing so you need to pursue a story and narrative of objective truths on good and evil.

Look at the grandfather of postmodernism, Nietzsche : "God is dead, we have killed him."

Now let’s look at Jung, a follower of Christianity:

When Nietzsche said, “God is dead,” he uttered a truth which is valid for the greater part of Europe. People were influenced by it not because he said so, but because it stated a widespread psychological fact. ~Carl Jung, CW 11, Para 145.

As humans we cannot bare the responsibility of the worlds sin, and the only way to pursue a path of righteousness and redemption, is through the recognition and acknowledgement of Christ as the redeemer of sin.

God made him who had no sin to be sin for us, so that in him we might become the righteousness of Goddess.

"If God wishes to be born as man and to unite mankind in the fellowship of the Holy Ghost, He suffers the terrible torment of having to bear the world in its reality. It is a crux; indeed, He Himself is His own cross. The world is God's suffering, and every individual human being who wishes even to approach his own wholeness knows very well that this means bearing his own cross. But the eternal promise for him who bears his own cross is the Paraclete."

You guyssss my first Apple 🥹🥹🥹 #gardenstr

GM ☕️

#Bitcoin

I used noogle.lol to find my note about interest rates and it worked like a charm.

nostr:note1lv5xzsghu4u9v46smtt25ml5a7zn537xeq7rspam4mt9gg4dr83qypn7xr

Teach your children to appreciate Weird Al from an early age.