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Barbara Young (actress)

Barbara Young (9 February 1931 – 27 April 2023) was an English actress. She is known for her role as the future Emperor Nero's mother, Agrippina, in the landmark 1976 BBC serial I, Claudius.

Early life and education
Barbara Young was born on 9 February 1931 in Brighouse to Dora (née Ratcliffe) and Jack Young.

While training to be an actor at Bradford Civic Theatre, one of her teachers, Rudolph Laban, recommended her to Joan Littlewood who ran the Theatre Workshop. After joining the company in 1951, Young lodged with fellow Theatre Workshop actor Harry H. Corbett in Wythenshawe.

Career
In 1956, Young made her West End debut in Peter Myers revue For Amusement Only at the Apollo Theatre.

Young also played Miss Scatcherd in the 1970 film of Jane Eyre, Eileen Clancy in the 1975 TV series Looking for Clancy, and Dot Wilmington in the TV series Hazell. She appeared in On Giant's Shoulders for the BBC in 1979.

She played the long-running role of gossipy yet lovable Sadie Hargreaves Lloyd in the soap opera Family Affairs. Sadie, a former theatre actress turned barmaid, was a key figure in the show from 1998 until 2005, making her one of the show's longest-serving characters.

Young previously acted in the soap opera Coronation Street in the early 1960s, 1980s and 1990s. In February 2007 she rejoined the cast of Coronation Street, this time as Doreen Fenwick, an old friend of Rita Sullivan.

She appeared in two episodes of Midsomer Murders: the 1997 pilot episode "The Killings at Badger's Drift" and the 2006 episode "Last Year's Model".

In 2008 Young made a guest appearance in "Get Out of That, Then", an episode of the long-running BBC comedy series Last of the Summer Wine, as Bobby Ball's wife Florrie. Following the departure of Kathy Staff from the series in 2008 Young joined the regular cast as Nora Batty's sister, Stella.

She appeared in Hollyoaks playing Mags (Nan to Scott Sabeka) from 10 to 13 April 2012. Her final television appearance was in 2016, when she played Connie Templeton in an episode of the BBC soap opera Doctors.

Personal life and death
In 1956, Young married screenwriter Jack Pulman. They had two daughters together, singer Liza Pulman and actress Cory Pulman. Pulman died in 1979 from a heart attack.

Young died at Addenbrooke's Hospital in Cambridge on 27 April 2023, at the age of 92.

title: Barbara Young (actress)


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Jockey Club (United States)

The Jockey Club is the breed registry for Thoroughbred horses in the United States and Canada. It is dedicated to the improvement of Thoroughbred breeding and racing and fulfills that mandate by serving many segments of the industry through its subsidiary companies and by supporting numerous industry initiatives.

The Jockey Club, formed on February 9, 1894, is the keeper of the American Stud Book. It came into existence after James R. Keene spearheaded a drive for support of racehorse trainers who had complained about the Board of Control that governed racing in New York State.

About
On its formation, the Jockey Club included the existing members of the Board of Control and was overseen by seven appointed stewards. Its twenty-seven founding members included prominent and wealthy sportsmen such as Philip J. Dwyer, John A. Morris, William Kissam Vanderbilt, and William Collins Whitney.

Founding officers:
 * Chairman - John Hunter (co-owner of Saratoga Race Course)
 * Vice Chairman - James R. Keene (stockbroker, racehorse owner/breeder)
 * Secretary-Treasurer - Frank K. Sturgis (President of the New York Stock Exchange)

Founding stewards:
 * John Hunter
 * James R. Keene
 * Frank K. Sturgis
 * August Belmont Jr.
 * J. O. Domer
 * Col. William P. Thompson
 * Gideon Lee Knapp

The Jockey Club is the registry for all Thoroughbred horses in the United States and Canada, and maintains offices in New York City and Lexington, Kentucky. The Registry maintained by The Jockey Club, called the American Stud Book, dates back to the club's founding and contains the descendants of those horses listed, as well as horses imported into North America up to the present.

Participants in the Registry program agree to allow the Registry to conduct genetic testing to verify parentage as well as arbitrating any disputes between owners. The Jockey Club has taken the position that it will not allow cloned Thoroughbreds to be registered in the American Stud Book, making it impossible for such horses to compete in most races. The Club has consistently prohibited artificial insemination throughout its history, only allowing the registration of horses born through "natural" procreation.

Naming of foals is also controlled by The Jockey Club and includes a number of conventions. Names may not consist of more than 18 letters (with spaces and punctuation marks counting as letters), contain initials such as C.O.D., F.O.B., etc., or end in "filly," "colt," "stud," "mare," "stallion," or any similar horse-related term. Names may also not end with a numerical designation such as "2nd" or "3rd," whether or not such a designation is spelled out. Names of persons may not be used unless written permission to use their names is on file (examples of such permission are actor Jack Klugman, whose namesake competed in the Kentucky Derby, and tennis star Chris Evert, whose namesake is in the National Museum of Racing and Hall of Fame). The names of "notorious" people may never be used, nor can namesakes of racetracks, races, or stable names. Trademarks and copyrighted names are similarly not allowed as are vulgar, obscene or offensive ones. The list also protects names of currently active horses as well as horses enrolled in the National Museum of Racing and Hall of Fame or other well-known horses, including winners of the Kentucky Derby, Preakness Stakes, Belmont Stakes, Jockey Club Gold Cup or Breeders' Cup events.

The Jockey Club (United States) participates with Thoroughbred Owners and Breeders Association (TOBA), i.e., thoroughbred owners & breeders, professionals, and others who support and promote Thoroughbred ownership (and sponsorship), such as through networking and a high level of education.

Charities
Created in 1984, The Jockey Club Research Foundation was joined along with the Grayson Foundation, established in 1940 by George D. Widener Jr., William Woodward Sr. and John Hay Whitney, amongst others. It is now known as the Grayson-Jockey Club Research Foundation Inc.

The Grayson-Jockey Club Research Foundation is the nation's leading source of equine research funding and it helps all breeds.

The Jockey Club Safety Net Foundation is a charitable trust that provides, on a confidential basis, financial relief and assistance to needy members of the Thoroughbred industry and their families.

Assistance includes financial aid, medication, surgical and hospital costs, therapeutic equipment, voice-recognition computers for quadriplegics and wheelchair-accessible vans, among other needs.

NTRA
The Jockey Club formed the National Thoroughbred Racing Association (NTRA) in 1998 with the Breeders' Cup Limited, Thoroughbred Owners and Breeders Association, Keeneland Association, Oak Tree Racing Association and the National Thoroughbred Association. The Jockey Club maintains a seat on the board of directors of the NTRA.

Breeding Bureau
Believing the Thoroughbred was the best breed of horse and could pass on its superior traits to other breeds, in 1906 The Jockey Club of New York established the Breeding Bureau. Its purpose was to provide Thoroughbred stallions as sires that would produce a variety of top quality half-breed general purpose horses.

During World War I, the Breeding Bureau expanded the part of the program which had been providing horses for the United States Army Cavalry Remount Service. Some of the prominent Thoroughbred runners who were donated to the Cavalry Remount Service include:
 * Gold Heels - winner of the 1902 Suburban Handicap;
 * Sir Huon - winner of the 1906 Latonia and Kentucky Derbys;
 * George Smith - winner of the 1916 Kentucky Derby;
 * Behave Yourself - winner of the 1921 Kentucky Derby;
 * Hurryoff - winner of the 1933 Belmont Stakes.

Experimental Free Handicap
Since 1933, the Jockey Club has compiled the Experimental Free Handicap, a weight-based assessment of the previous year's 2-year-olds based on a theoretical race at a distance of 1 1/ 16 miles.

America's Best Racing
TJC Media Ventures is a commercial subsidiary of The Jockey Club that oversees the new-fan development activities, primarily under the "America’s Best Racing" (ABR) brand.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Jockey Club (United States)


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Big Ben (card game)

Big Ben is a patience or card solitaire which uses two decks of playing cards mixed together. It is named after Big Ben, the nickname of the clock tower of the Palace of Westminster in London.

Names
Big Ben is also known in the literature as The Clock, Clock, L'Horloge, Grandfather's Clock Patience, Grandfather's Clock and Father Time. It should not be confused with the one pack games of Clock, the shuttling game, The Clock as a variant of Travellers or Clock as a relative of Block Eleven.

Rules
Before the start of the game, the following cards are separated from the decks:, , , , , , , , , , ,. These cards are used to form a circle arranged like numbers on a clock face with the on the "9 o' clock" position, the  at the "12 o' clock" position, and the  at the "8 o' clock." This will be the foundations, or the "inner circle" (otherwise known as the "clock").

Twelve piles of three cards are then dealt around the inner circle. These piles form the tableau, or the "outer circle." The top cards of the outer circle are available for play to the inner circle or around the outer circle. Building on the outer circle is down by suit, while the foundations in the inner circle are built up by suit until the last card corresponds to its position on the clock (i.e. the should be built up to, for instance). Building is also continuous, with Aces placed over Kings in the inner circle and vice versa in the outer circle.

The minimum number of cards in each pile in the outer circle is three. A pile containing less than three cards is said to have gaps; an empty pile has three "gaps," a pile having one card has two "gaps," and a pile with two cards has one "gap." As cards are built, "gaps" are formed and the only way these are "filled" is by dealing cards from the stock. Building on a pile having cards less than three is like "filling a gap" from the tableau and is therefore not allowed.

It is the player's discretion when to fill the "gaps," but when the player decides to do so, one has to fill all "gaps," i. e. replenish all piles with less than three cards so each of them contains three cards once again. For example, two piles are empty, one pile has one card left, and two piles have two cards left. So the player has to fill a total of 10 gaps. He does this by dealing cards one card per pile at a time clockwise starting from the pile above the "12 o' clock" foundation. No building is done until this process is complete. The player can do this as long as there are "gaps."

Sometimes, the player cannot make any moves even when all piles contain three cards each. So the player can deal cards from the stock one at a time. Cards that cannot be built either onto the inner or outer circles are placed on the wastepile (as a suggestion, one can place the waste pile at the center of the inner circle for convenience). Again, cards at the wastepile cannot be used to fill "gaps." But once the stock is exhausted, there are no re-deals; the game ends sooner after this or later.

The game is won when all foundations show cards corresponding to their positions in the clock ( on "11 o' clock," on "12 o' clock,"  on "1 o' clock," and so on.)

Related games
Big Ben is a large-scale, two-deck version of Grandfather's Clock.

title: Big Ben (card game)


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User talk:Crazedlepreachaun

I was blocked for reverting to my own changes because someone kept restroring the old factually inaccurate article I had cleaned up, this is clearly unfair.

What is the point in having a "free" encyclopedia if, when you try to restore something to factual accuracy and neutrality you are blocked?

I've barely started and they've already counterd every change I've made, nice work guys!

Some free encyclopedia you got here!

title: User talk:Crazedlepreachaun


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Anthocharini

The tribe Anthocharini is one of the subdivisions of the insect order Lepidoptera, which includes the moths and butterflies. It is a further subdivision of the butterfly family Pieridae and subfamily Pierinae; formerly it was considered a subfamily on its own, Anthocharinae. This tribe includes many, but not all, of the orangetip butterflies.

Some notable species and subspecies of tribe Anthocharini include:
 * Catalina orangetip (Anthocharis cethura catalina)
 * Desert orangetip (Anthocharis cethura cethura)
 * Eastern dappled white (Euchloe ausonia)
 * Eastern greenish black-tip (Euchloe penia)
 * Eastern orange tip (Anthocharis damone)
 * Falcate orangetip (Anthocharis midea)
 * Gray marble (Anthocharis lanceolata)
 * Green-striped white (Euchloe belemia), and several subspecies
 * Greenish black-tip (Euchloe charlonia)
 * Grüner's orange tip (Anthocharis gruneri), and several subspecies
 * Mexican orangetip (Anthocharis limonea)
 * Morocco orange tip (Anthocharis belia)
 * Olympia marble (Euchloe olympia)
 * Orange tip (Anthocharis cardamines), and many subspecies, including A. c. phoenissa
 * Portuguese dappled white (Euchloe tagis), and many subspecies, including E. t. tagis, E. t. castellana, E. t. bellezina, E. t. reisseri and others
 * Provence orange tip (Anthocharis euphenoides)
 * Sara's orangetip (Anthocharis sara), and several subspecies
 * Sooty orange tip (Zegris eupheme)
 * Southern Rocky Mountain orangetip (Anthocharis julia)
 * Southwestern orangetip (Anthocharis thoosa)
 * Stella orangetip (Anthocharis stella)
 * Yellow tip (Anthocharis scolymus)

title: Anthocharini


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Reformed fundamentalism

Reformed fundamentalism (also known as fundamentalist Calvinism) arose in some conservative Presbyterian, Congregationalist, Reformed Anglican, Reformed Baptist, Non-denominational and other Reformed churches, which agree with the motives and aims of broader evangelical Protestant fundamentalism. The movement was historically defined by a repudiation of liberal and modernist theology, the publication (1905–1915) entitled, The Fundamentals, and had the intent to progress and revitalise evangelical Protestantism in predominantly English-speaking Protestant countries, as well as to reform separated churches according to the Bible, historic expression of faith and the principles of the Reformation. The Fundamentalist–Modernist controversy, and the Downgrade controversy, kindled the growth and development of reformed fundamentalism in the United States and the United Kingdom. Reformed fundamentalists have laid greater emphasis on historic confessions of faith, such as the Westminster Confession of Faith.

History and main leaders
Carl McIntire formed the Bible Presbyterian Church in 1937. For McIntire the term Fundamentalist included attachment to the fundamentals of the historic Christian religion as defined by the Westminster Confession of Faith, the doctrinal standard of the Presbyterian Church and by the Apostles Creed and Nicene Creed. He was a Calvinist who believed that John Calvin's Institutes of the Christian Religion, the Westminster Confession, and the Shorter and Larger Westminster catechisms were the finest articulations of the Christian faith.

Pertaining to salvation and the gospel

 * Christocentric (a special emphasis upon Christ in preaching, interpretation and practice), and 'crucicentric' (a special emphasis on the atoning work of Christ on the cross)
 * The perspicuity or clarity of scripture for salvation (2 Tim. 3. 15)
 * The distinction of mankind from the rest of the created order, as mankind is created in "the image [tselem] and likeness [demuth] of God" (Gen. 1. 27)
 * The Original Sin and Fall of mankind (Gen. 3), and the subsequent pervasive sinfulness and total depravity of all humans. The imago Dei is regarded as present but tainted.
 * Two eternal conditions and abodes: the eternal life that is realised in the present by faith in Jesus Christ and that ends with the believer in the presence of the Lord (Heaven) after bodily death, and spiritual death that is realised in the present through slavery to sin and spiritual blindness that results in the unregenerate in eternal perdition (Hell) after bodily death. Christians believe that only God's grace in Christ can rescue condemned sinners from eternal destruction. Jesus distinguished between the "broad way that leads to destruction," and the "narrow way that leads to life" (Matt 7:13-14).
 * Christian exclusivism, or particularism. Salvation in Christ alone. Jesus is taught as having sole access to God the Father (John 14. 6) and as being the 'first' and highest priority for the Christian and the world (pre-eminence of Christ).
 * Emphasis is placed upon the prophetic fulfilment of the scriptures in Christ.
 * Regeneration by the Holy Spirit and the personal indwelling of the Holy Spirit. Regeneration is considered to precede faith.
 * Salvation received through the appropriation of the saving work of Christ, not by any human deeds or efforts (Tit. 3. 5). Jesus' perfect obedience to the Law (active obedience), atoning death in place of guilty law-breaking sinners (substitutionary atonement), and the satisfaction of the demands of God's justice at the cross (penal substitution) are positively affirmed and defended.
 * Justification by faith alone in Christ alone and Jesus Christ as the object of saving faith.
 * Faith as a gift from God (Eph. 2. 8).
 * Emphasis upon evangelism.

Other fundamental Protestant and biblical theology

 * 39 books of the Old Testament and the 27 books of the New Testament and Scripture as the supreme and final authority in faith, practice and life.
 * Trinitarianism (Triune God).
 * Church invisible and Church visible.
 * Reformational solae – scripture alone (sola scriptura), grace alone (sola gratia), faith alone (sola fide), Christ alone (solus Christus), glory to God alone (soli Deo Gloria). Tota scriptura (the whole scripture) and prima scriptura (scripture first) are related to sola scriptura.
 * Gymnobiblism and accommodation – the bare, accommodated text of a vernacular Bible without commentary, may be safely given to the unlearned as a sufficient guide to religious truth.
 * The believer's necessary dependence on the Holy Spirit, and the evidence of the works of the Holy Spirit on the believer (e.g. conviction of sin, confidence of forgiveness in Christ, assurance of adoption, renewed hope of heaven, etc.).
 * The action of Christian faith through means of grace to spiritually soften and cleanse the believer, and the Puritan notion of "heart work."
 * Compatabilism.
 * The goodness and grace of God, particularly the saving grace and forgiveness that comes through the redemption that is found in Christ.
 * The severity of sin and the righteousness of the law of God.
 * The practice of believers to contend against 'spiritual darkness' and unrighteousness.
 * The ordination of human government for maintaining justice and law.
 * The judgement of Christ and the Last Judgement.
 * The resurrection of the dead.
 * The rapture (gathering) of God's elect. Pre-tribulationism is common in dispensationalism.
 * The millennial reign of Jesus Christ, and chiefly historic premillennialism. This is in contrast with dispensationalist premillennialism.
 * Non-conformism and (ecclesiastical) separatism. The principle and practice of separation (2 Tim. 3).
 * The priesthood of all believers.
 * The existence of the 'good works' of believers.
 * The absence of contradiction between true scriptural interpretation and (authentic) science.
 * The "chief end of man" to glorify God, and enjoy him forever (Westminster Shorter Catechism Q1).
 * Original creation made from nothing (creatio ex nihilo).
 * Unlike more mainstream fundamentalism, some reformed Christians have accepted forms of Historical, Young Biosphere (YBC) and Gap creationism.
 * Mosaic authorship of the Pentateuch. Conservative scholars have posited some assistance in Mosaic composition and antiquity of any source documents.
 * Traditional authorship is ascribed to books entitled after a name, such as Amos, Isaiah, Matthew, John etc.
 * Heterosexual and monogamous marriage as God-ordained, and the belief in only specific biblical grounds for divorce.

Verbal plenary inspiration
Reformed fundamentalists believe in the inspiration (theopneustia) and conservation of the entire scripture. The forerunning debates in the nineteenth and early twentieth centuries resulted in the defence of the doctrine of the superintended plenary (full) organic inspiration of the scriptures, a doctrine confused and derided as 'mechanical' inspiration at the time. François Gaussen's defence of plenary inspiration has been one influential Protestant testimony. For conservative fundamentalist evangelicals, inspiration never ceased with the inaccessibility of the originals.

Since the scriptures are the work of God, "[s]peculation into the "how" of inspiration is a prying into what is not revealed [...] We are not told how God inspired the writers of the scriptures. It is probable that none could know save those who were so energized" and the particular process of inspiration and the doctrine of scripture is likened to the incomprehensible (to reason) doctrines of the Trinity and incarnation. The overarching salvific end of the scriptures (2 Tim. 3.15) is often emphasised, and that hermeneutical limitations do not subtract from the salvific end and Divine activity of the scriptures. Psalm 119.89 is shown to defend the eternal settling of the Bible. The verity of inspiration and purity of the words are predicated as resting upon the scripture itself, whether all the writers knew they were writing scripture or not. The canon is considered the collection of inspired books that God alone intended to be the rule of faith, and laid on the consciences of Christians; other apostolic works, such as Paul's Epistle to the Laodiceans (Col. 4. 16), were therefore unintended to become a 'rule of faith' for the entire Christian community.

Verbal inspiration, upheld by various Protestant churches, maintains that the individual backgrounds, personal traits, and literary styles of the writers and compilers were authentically theirs, but had been providentially prepared by God for use as His instrument in producing scripture. It is held that the normal exercise of endowed human abilities was unhindered and that the process of inspiration was superintended so mysteriously, that every word written was the exact word God wanted to be written. Original words of scripture are considered to be of an 'holistic inspiration' (i.e. unable to be dissected into substance and form). Copies and printed editions when free from scribal erratum, are handled as God-breathed and are the foundation of translation. Therefore, the scripture is considered unfailing and blunder-exempt from within (ab intra). The biblical writer/prophet's scriptural familiarity is considered providentially prepared. Additionally, the languages in which the writing was completed, are considered as being perfectly adapted to the expression of God's 'divine thoughts.'

The translations of the Greek New Testament and Hebrew Old Testament are considered the inspired word of God to the extent that they are a close, accurate rendering of the scriptures. Wherever the English version of the testaments lies fairly within the confines of the original, the authority of the latest form is as great as that of the earliest. In other words, inspiration is not considered as 'limited to that portion which lay within the horizon of the original scribes'. The Bible's inspiration is made immediately apparent by the Holy Spirit to the believer only, who has been gifted the Spirit at salvation.

Preservation of the texts of scripture
Verbal preservation is defined by the retention of every canonical word in the original languages that God intended for future generations. It is held that not a single word, letter, accent, or character, in the originals has been lost to the Church. The preservation of scripture is considered complete, kept through the providentially-guided and continuous "normal" (regular) copying of scribes, and "singular" (special) transmission, compilation and printing.

The preservation of God's written word is contended as a faith position that Christ himself held (Matt. 5.18) and as detectable/locatable. Other scriptures that have been cited as documentary confirmation of God's preservation of the written Word are Matt. 5.18, Matt. 24.35, John 10.35, and 1 Pet. 1.25. Chapter 1.8 of the Westminster Confession of Faith speaks of the scriptures as being "by His singular care and providence, kept pure in all ages, [and] are therefore authentical."

Faithful textual study is considered to confirm true textual recognition, and that diligent and devotional study renders the Christian's access to God's Word identical to what God's Word is ontologically. It is held, that as God providentially entrusted the transmittance of His Word through human scribes, God has also allowed His elect obvious referential textual access. John Owen and Francis Turretin (Reformed theologians) are championed as defenders of the traditional text preservation view of the Bible, the former writing; "[w]e add that the whole scripture entire, as given out from God, without any loss, is preserved in the Copies of the Originals yet remaining; What varieties there are among the Copies themselves shall be afterwards declared; in them all, we say, is every letter and Tittle of the Word" Yet, Arminian theologians have defended the traditional readings too. The contextual case of Frederic Godet is one example.

Earlier and twentieth century conservative Protestants favoured Ben Chayyim's Masoretic texts, affirming the consonantal text with vowel points, and the Byzantine Majority Text: singularly, the Received Text. Particular and ordinary providence have been cited in support of the traditional texts of the Old and New Testaments. Providential preservation extending to the ecclesiastical copyists and scribes of the continuous centuries since the first century AD, to the Jewish scribe-scholars (including the Levites and later, the Qumranites and Masoretes), and to the orthodox and catholic scholars of the Renaissance and Reformation. This has been called a "high view" of preservation. The degree of ascription of textual purity to the (traditional) Vulgate and Eastern Orthodox liturgical tradition, is often a determining factor in the acceptance of some Byzantine-attested Received readings and early modern (English) Bible verses. William Fulke's parallel Bible (1611 KJV–Douay Rheims) showed great similarities and minor differences, and Benno A. Zuiddam's work on the Nova Vulgata shows the vast verbatim agreement between the TR and the (Clementine) Vulgate. Robert Adam Boyd Received Text edition (The Greek Textus Receptus New Testament with manuscript annotations) shows the most common TR readings for the major TR editions. These variant TR readings are used by some scholars to evaluate the Authorised Version. The published notes of the King James translators, shown in Norton's New Cambridge Bible margin, indicate where they chose one TR reading over another. Rev. Jeffrey Riddle has identified three groups within contemporary traditional text advocacy, and distinguished between his traditional text advocacy and certain negative forms of "KJV-Onlyism" (e.g. "The Inspired KJV Group" and "The KJV As New Revelation"). Some defend the Complutensian New Testament, a likely influence on Erasmus and Stephanus et al, and the Greek Vatican manuscripts possessed by those editors; referencing John Mill's testimony that the Complutensian editors followed "one most ancient and correct [Vatican MSS] copy," Richard Smalbroke and other Puritans defended Byzantine 'minority readings' in the TR, including 1 John 5.7-8. Due to the debate over the 'weighting' of Byzantine manuscripts, and questions over the 'counting' method and total number of Byzantine manuscripts surveyed by MT advocates, the few 'minority [Byzantine] readings' in the Received Text have been accepted over Majority Text readings. The identity of the Greek manuscripts used in the Complutensian New Testament are not known, nor all of the manuscripts of Erasmus and Stephanus.

The perceived ambiguities of the standard form of the Masoretic Text are subjected to de minimis, along with the orthographic variations with Qumran texts. The Torah might have been rendered or regressed into an already-extant, common and primitive Hebrew tongue (Ketav Ivri-Paleo-Hebrew), where the Ktav Ashuri (square Hebrew) restrictively originated early rather than late with Ezra, yet the specific transmission history of Ketav Ivri is at present undetermined. The signs of the supposed antiquity of the Book of Job, the likely date of Job's patriarchal existence and the Hebrew form of the received book, strongly suggests to conservatives that Ktav Ashuri is ancient (i.e. significantly pre-exilic). The ultimate dominance and authority of the Masoretic Text is underscored by Christians and Jews despite Imperial Aramaic having a similar script: the implication of causation or independence has been debated since Rev. John Lightfoot. The consonantal-only text tradition, for example as shown by the Dead Sea Scrolls, has been debated since the Reformation; the existence of the consonantal text only could not disprove a restricted system of vowels (niqqud) predating the Masoretes, and the preservation and linguistic difficulties of a consonantal text with an oral tradition of vowels, led some to insist that the 'pure originals' contained or accompanied a vowel system (e.g. the Dean Burgon Society still advocates the originality of the received vowel points, in line with the reformed orthodox theologians). The Trinitarian Bible Society believes the Masoretes providentially introduced the standard system of vowels, imaginably upon precise vowel-vocalising tradition, veritable Jewish recitation practices (e.g. synagogues and homes), and lost and extant written records, including rabbinic commentaries (e.g. Mishnah-Tosefta, Houses of Hillel and Shammai traditions, Ezra's school of scribes etc.).

The Great Assembly (Neh. 9-10) is considered a landmark event in the timeline and transmission of the Old Testament canon. Any lack of explanation for the variations arising in the Septuagint (LXX) is not seen as evidence for an archaeologically-unattested Hebrew vorlage, in the same way variations in the Gospel accounts are not considered absolute proof of the hypothetical Q-source document or 'blind reproduction' by the synoptic writers.

Common principles of Reformation evangelical interpretation and private reading

 * Christocentric rule and redemptive-historical hermeneutic
 * Typological hermeneutic
 * Hermeneutic of covenant/promise and grace
 * The literal-historical-grammatical method of interpretation, instead of tropological, allegorical, and anagogical interpretation. Criticisms of Reformational Protestant interpretation often confound literalism for letterism (also, hyperliteralism/crude literalism).
 * Consultation of lexicons, grammars, concordances (Cruden's concordance), and the Hebrew and Greek testaments
 * Contextual grounding and reading in 'concentric circles' (verse-paragraph-chapter-book-genre-testament/covenant)
 * The analogy of faith (scriptura sui ipsius interpres, 'scripture interprets/informs scripture')
 * The principle of non-contradiction. (1) That God cannot contradict the scripture, (2) that scripture when rightly interpreted does not violate scripture.
 * Sensitivity to literary genre (e.g. prophetic, poetic, epistle, apocalyptic, Gospel etc.)
 * Sensitivity to the penman's theological emphases and how one author/book fits within a prophetic tradition (e.g. Isaiah-Jeremiah)
 * Law/principle of first mention
 * Dr. David L. Cooper's "Golden Rule" of interpretation.
 * The Reformational "wax nose" and scriptural interpretation as "finitely plastic."

The classical creeds and reformational confessions

 * Creedal: Nicene Creed, Apostles' Creed, Athanasian Creed (and Chalcedonian Definition). The first four ecumenical councils of the early Church are therefore acknowledged.
 * Confessional: Westminster Confession of Faith (1646)

Whilst received and used, the creeds and confessions are not considered as bearing equal authority to the Bible. The most notable Early Church Fathers have been recognised.

Congregational practices

 * Presbyterian or congregational polities
 * Expository preaching. Some Presbyterian and traditional reformed ministers continue to wear the Geneva gown.
 * Prayer (private and communal)
 * Congregational singing
 * Eldership/governance and complementarian understanding and practice (e.g. may include male pulpit preaching and eldership, female-led children's ministry, gender-segregated groups and activities, women's head coverings, etc.).
 * The two sacraments/ordinances of baptism and communion. Free Presbyterian and Presbyterian churches practice believer's baptism (credobaptism) and infant baptism (paedobaptism) but Baptist and Independent Evangelical churches allow only believer's baptism.

Bible translation and usage
Some discussion surrounding the dominant usage of an English translation exists, but primarily concerns the New Testament. However, despite the commonalities of the "ben Hayyim-Bombergiana" and modern Biblia Hebraica editions, some slight differences are observed in the body text. These differences are due to a modern preference, since Kittel and Kahle, for the Leningrad Codex (and Aleppo Codex) rather than the text of Jacob ben Chayyim, and the use of the Septuagint (ancient Greek translation of the Old Testament), Dead Sea Scrolls and other ancient translations of the Old Testament (e.g. Samaritan Pentateuch, Targum, Vulgate, Peshitta). Conjectural emendations of the Masoretic text in modern versions (e.g. NRSV, NIV; Prov. 26.23) are not admitted due to complete absence of manuscript support. Likewise, employment of ancient Old Testament versions beyond commentary, is not affirmed. The validity of the critical method of conjectural emendation is challenged. The Bomberg-Chayyim edition has been one of the most used and printed Masoretic texts in the world, along with the formatted and styled reproduced edition of Max Letteris. In 1972, a reprint of Bomberg's 1525 Venice edition (with an introduction by Moshe Goshen-Gottstein) was published in Jerusalem by Makor Publishing, and the Trinitarian Bible Society print the Ginsburg edition, the ben Hayyim-Bombergiana furnished with a comprehensive Masorah (notes on the Masoretic Text by the Masoretes). Ginsburg did not alter the text of ben Chayyim's 2nd edition but agreed that 1 Joshua 21.36-37 were likely authentic, omitted due to a scribal error. These verses were in the First Rabbinic Bible, and now also in recent editions of the Hebrew Bible. Chayyim's 2nd (Great) Rabbinic Bible lost primacy as a standard among mainstream critical scholars in the twentieth century, but has endured in fundamentalist denominations and independent evangelical churches with teaching institutions and academic facilities.

The discussion over vernacular translation also concerns the method of translation. Formal equivalence has long been considered superior to dynamic (functional) equivalence and optimal equivalence.

The Authorised Version Tradition, the Byzantine Received Text, and Eastern (Greek) and Western (Greco-Latin) Ecclesiastical Translation Traditions
Traditional conservative evangelicals exalted the King James Version, and held that the Textus Receptus (TR) was the honoured and restorative Greek text to Latin Church. The TR is now generally applied to the family of similar Byzantine-text Greek New Testaments, for example, the editions of Erasmus (first edition, Novum Instrumentum omne, 1516), Beza (first edition, Octavo, 1565) and Stephanus (notable third edition, Editio Regia, 1550). The editions published by Abraham and Bonaventure Elzivir, almost identical to the texts of Beza, became known as the Textus Receptus ('Received Text') due to a note in Heinsius' preface ("Therefore, you have the text now received by all [...]"), but Textus Receptus has also been commonly applied to the 1550 Stephanus edition. The 47 translators of the 1611 KJV (AKJV) used the New Testaments of Erasmus, Stephanus and Beza, yet augmented with the Tyndale, Geneva (Whittingham), Complutensian Polyglot, Coverdale, Bishops' and Matthew Bibles. Where KJV verses differed from modern versions, the Vulgate had been claimed as an influence; apologists for the KJV and Received Text translations, for example Dr. Ken Matto, list the Greek manuscript authorities that correspond to Received and Vulgate readings (e.g. Tit. 2.7; D 06, K 018, L 020), but not without criticism from eclectic textual scholars. KJV defenders reply by highlighting the influence of the Targum and Septuagint on modern Old Testament textual critics. Ben Chayyim's text was the Old Testament base text but it was supplemented with the first Rabbinic Bible (e.g. Josh. 21. 36-37). F. H. A. Scrivener prepared a close Greek text edition that likely lay behind the AKJV, using the editions of the TR that were extant at the time of the translators. Edward F. Hills believed Scrivener's text to be an "independent variety of the Textus Receptus" and where TR editions differed, Scrivener's text was to be taken as the authoritative and providential reading. The Authorised Version was edited in 1612, 1613, 1616, 1617, 1629, 1630, 1634, 1638, 1640, before the editions of 1762 (S. F. Paris, Cambridge Edition), 1769 (Benjamin Blayney, Oxford Edition) and 1873 (Scrivener, Cambridge Paragraph Bible). Despite historical linguistic editorial changes, the 1611 text remained materially constant. Defenders of the Authorised Version call to attention that the early modern English grammar reflected the use of singular (e.g. 'thou,' 'thee,' 'thy' and 'thine') and plural (e.g. 'ye,' 'you,' 'your' and 'yours') second person pronouns in the Hebrew and Greek languages, Hebrew possessing separate masculine and feminine forms. 1611 translator additions for the purpose of better rendering sentences were in smaller roman type, but in Blayney's Oxford edition, italics were used instead. Several italic decisions of the Oxford edition have since been changed (e.g. 1 John 2.23).

The New Cambridge Paragraph Bible (2005) and the Third Millennium Bible (1998) are two minor modern and conservative editions of the KJV. Blayney's 1769 Oxford edition remains the most widely circulated KJV.

Modern versions, denominational preferences and translation controversies
The Thomas Nelson publication of the New King James Version (1982) was a minor development within the movement. The Revised Authorised Version is the British edition, published by Samuel Bagster & Co. The preface to the NKJV states that the New Testament is based upon the same New Testament selection behind the KJV. The translators remove older English words and the second person pronoun distinctions, detach from some of the "damnation language," include a great number of exclamation marks (e.g. see the Psalms) and headings, and enlarge the number of pronoun capitalisations of Divine persons. The Old Testament does depart from several textual choices of the KJV (e.g. 1 Sam 13.1, 1 Chron. 7.28), the translators preferring the Biblia Hebraica and Ketiv/Qere in places. The NKJV includes in the footnotes where the translated Greek text differs from the critical text (minority text) and recent majority text: the accommodation to include references to critical editions of the New Testament continues to divide opinion and source discussion, as do references to Ben Asher's text and ancient versions. NKJV Reader's editions exclude all textual footnotes. A small number of New Testament readings questionably approach eclectic readings and lately the KJV 2016, Simplified KJV, and MEV have been viewed as qualified and modernised alternatives. In congregational teaching and preaching, ministers have used Received Text translations with an informed awareness of modern translation and versions, and have utilised the KJV, its language, and the works of Protestants steeped in the KJV, in personal study, private devotion and prayers: for example, Dr. Martyn Lloyd-Jones publicly read from the Authorised Version, but made direct reference to alternative revised translations and contemporary terms. Spurgeon and Lloyd-Jones represent reformed circles that believe the KJV is the English standard, one that is capable of English improvement in select cases, but close to the original languages. Mental paraphrasing of the KJV is practised when reciting and for silent reading.

Some fundamentalists do use translations based upon the earliest dated extant manuscripts, such as the NRSV, ESV and NASB, the NASB being stylistically similar to the NKJV. The proliferation of the New International Version (NIV) has been observed with censure, but the ability for various translations to lead an individual to saving faith in Christ is freely admitted. Many affirm the stylistic standard of prior versions. The Free Presbyterian Church of Ulster uses the Authorised Version, '[b]elieving it to be the most reliable translation,' the Bible Spreading Union promote the Authorised Version, the Calvary Chapel Association prefer the NKJV and KJV, and the (British) Affirmation 2010 states, "[t]he authentic and preserved Texts are the Hebrew Masoretic and Greek Received Texts, and these are the Texts which underlie the Authorized Version, which is by far the best and most accurate English translation of God’s infallible and inerrant Word currently in use". The Trinitarian Bible Society promote Scrivener's Received Text for the purposes of translation and mission. Translations with a lower reading level are in some churches chosen for the pews. Thomas Nelson publish and promote the Byzantine-based translations (KJV, NKJV) as well as Alexandrian-based translations (ASV, RSV).

Evangelicals recognise the strong commitment to scriptural inspiration and sound orthodox doctrine of earlier translators, and the need for the Christian to be a regular reader of the Bible. Unnecessary division over translation (e.g. Ruckmanism, intertextualism) has been internally condemned. It is emphasised that the written word is a means by which Christians know the incarnate Word (Christ Jesus) more intimately.

Evangelical and missional apologetics
A combination of evidences, Bible apologetics, and pre-suppositional arguments for Christian faith, within the framework of a conservative theology, have been advanced.

 * The individual's perception of the creation leaves them without an excuse regarding the Creator's existence (Rom. 1.20). Pauline argumentation, as found in the Acts and the Epistles (particularly Romans), is exalted; Paul's sermon on the Areopagus in Acts 17 is the combination of natural theology and gospel preaching.
 * The Law, 'written on the hearts,' gives humans an active conscience and makes them aware of God's moral standards
 * The moral transformation of 'born again' individuals, and the quickening of social conscience (e.g. Factory Acts, abolitionist movement etc.)
 * The remarkable preservation and survival of the Jewish people since the birth of the Christian Church
 * The formation of many charities and associations for the poor and unrepresented as a result of gospel missionary zeal. The Wesleyan revival is considered the exemplar demonstration of evangelical protestant social action.
 * The dignity of Christian marriage (life-long monogamy) and the demographic stability and child security
 * The unparalleled reforming impact of the Bible on individuals, law-making, literature and liberty
 * The fine-tuning of the universe for life in relation to the Earth, and the stability and regularity of cosmic constants. The observance of cosmic laws correlated with God as the law-giver in the Mosaic Pentateuch.
 * A common Christian faith generates social cohesion and trust, and local churches provide a venue for community, gathering and relationships
 * The liberties borne out of Christian culture and Christendom: self-determination, Habeas corpus, trial by jury, right to a fair trial, freedom and toleration of religion and worship, freedom of association, freedom of the press, freedom of expression/speech, freedom of thought/conscience, property rights, employment rights, etc.

Bible apologetics

 * Reformed theologians, beginning with John Calvin, have described the scriptures are "self-authenticating" (autopiston)
 * Fulfilled Old Testament prophecies, including Messianic prophecies fulfilled in Jesus (Psalm 22, Isaiah 53, Micah 5.2 etc.), and fulfilment of prophecies given by Jesus in the Olivet Discourse (siege and destruction of Jerusalem in 70 AD, emergence of false messiah-claimants, continuance of war, increase in famines and pestilences, persecution of believers, etc.)
 * Archaeological finds compatible with scriptural accounts (e.g. Pilate stone, Vardar Gate "Politarch" inscription, Tel Dan stele, Merneptah Stele, Ketef Hinnom scrolls, Lachish letters, Siloam tunnel, Kurkh Monoliths, Nimrud Tablet K.3751, Azekah Inscription, Sennacherib's Annals, Cylinders of Nabonidus, Nabonidus Chronicle, Mesha Stele, Elephantine papyri, Arch of Titus, Nazareth Inscription, Hittite cuneiform etc.)
 * The moral and intellectual insufficiency of humans and the reluctance of critics to affirm authentic external verification and internal textual evidence
 * The Gospels as unique Christian historiography but harmonious with ancient historical trends and customs (Jewish and Gentile). The shared characteristics of the Gospels has led to the view they were written after the pattern of the Old Testament ancient Hebrew (prophetic) oracles rather than simple Greco-Roman biography.
 * The unity and internal consistency of the Bible
 * The Bible as preserving, maturing, growing and edifying the gift of faith

Liberal-modernist challenge to verbal inspiration and truthfulness of scripture
The rise and challenge of theological liberalism in the nineteenth century led to the modern inerrancy movement. B. B. Warfield of Princeton Theological Seminary was a key figure in the development of the movement. The early fundamentalists, believing in the infallibility of the Bible, contributed to the defence of the Bible and welcomed the findings and published works of Christians who presupposed the Bible to be fully true. The "Conservative Resurgence" in the Southern Baptist Convention and the founding of conservative seminaries (e.g. Westminster Theological Seminary, Whitefield Theological Seminary, Dallas Theological Seminary, Reformed Theological Seminary, etc.) propagated the fundamentalist response to challenges to biblical authority. It is common for those affiliated with conservative churches and denominations to use resolutions/harmonisations apologetically. Defenders of inerrancy argue the acceptance of biblical errancy opens the route to the general denial of revelation, subjective claims dogmatically advanced, revision of the nature of history, unwarranted over-reliance on scholarship, and presumption against (ancient) attested sources.

Conservatives have contended that the number of discrepancies is exaggerated by critics, and the apparent nature of many of them is determinable. However, evangelicals have freely acknowledged that the Bible cannot be wholly proven, and that not all particulars, nor methodologies, are readily available to reconcile the few 'difficulties;' difficulties has been favoured as a term to describe passages in dispute. Christ's statements in the Gospels regarding Old Testament events have been seen as superior to modern critical judgements. Conservatives contend that texts must be allowed to stand as they reflect the diverse inspired multi-purposes of the penmen, lying characters, progressive toponymy, rhetoric contradiction (Prov. 26.4-5) and as they test faith and incentivise close reading of the Bible.

Examples of replies to accusations of erroneous statements and teaching: Examples of responses to accusations of inconsistencies and contradiction:
 * The genealogies of Christ in the Gospels. Matthew 1 and Luke 3; Luke is recording Mary’s genealogy and Matthew is recording Joseph’s.
 * The numbers involved in the Exodus; Colin J. Humphreys argues that the Hebrew word commonly translated as thousand had an earlier primitive meaning of clan.

 * Faith and Works. Ephesians 2.8-9 and James 2.24; the 'faith' that James speaks of is not a 'saving faith'.
 * Angelic appearances in the Resurrection accounts. Matthew 28.2-7, Mark 16.5-7, Luke 24.4-7, John 20.12: Matthew and Mark do not explicitly deny the existence of a second angel.

Modern biblical criticism
John 7:53–8:11 (Pericope Adulterae) and Mark 16:9–20 (the last twelve verses of Mark) have been defended as authentic. 1 John 5:7–8 (Comma Johanneum) is excluded from the critical texts and most modern translations, but has become a focal point of discussion on the primitive Latin-Vulgate textual sources (e.g. Vetus Latina) and the moral integrity of the classical trinitarians. Calvin cites the comma in Book III of The Institutes. Assumptions on the transmission of the New Testament text determine acceptance of the Johannine Comma. Modern mainstream textual criticism has caused discord since the theories and methodology of eclecticism have long been seen as defective to traditional text adherents, for example the principle that scribal copyists tend to interpolate rather than omit, and the alleged recensionist Greek New Testament text and critical readings of Lucian of Antioch, the latter rejected by Jerome. Arian and heterodox corruptions of the New Testament and inattentions of transcribers in the Eastern Mediterranean region, have been associated with the later-rejected minority-eclectic readings. Eclectic scholars are charged with ignoring and rejecting the Byzantine faction's 'tests' of textual authenticity. Traditional text adherents do not believe the New Testament requires the eclectic "scientific" approach, calling to attention the gaps in early textual transmission history and the conclusions of scholars who openly reject the evangelical view of the Bible.

Reformed fundamentalist pastors and theologians have seen biblical criticism and radical higher criticism as proceeding from unbelief in the Divine activity behind scripture, and considered it one of the chief culprits behind the decline of conservative scholarship in Western theological colleges and churches, and Bible preaching. Ian Paisley strongly associated it with infidelity and the decline of Christendom. Conservatives see rationalistic methods combined with linguistic criticism as fatally flawed, and affirm the Bible was faithfully transmitted without the alleged gross interpolations of the critics, containing no inauthentic works.

The publications of conservative biblical scholars such as William Henry Green, Frédéric Louis Godet, William Ramsay, Carl Friedrich Keil, Franz Delitzsch, Robert D. Wilson, William Kelly and Gerhard Maier, Martyn Lloyd-Jones, Robert L. Thomas, F. David Farnell, Edward D. Andrews, William J. Abraham, J. I. Packer, G. K. Beale, Jon D. Levenson and Scott W. Hahn have been cited by conservatives.

Modern Western society and intellectual unbelief
Rienk Kuiper, E. J. Poole-Connor and Ian Paisley, believed that the Protestant evangelical Church was entering into apostasy, apostasy that could culminate in the coming of the "man of sin" (2 Thess. 2). The increase in the departure from "Bible Protestantism" and Christian teachings, has led Christians to anticipate the coming again of Christ.

The return of Jews to the Land of Israel has further generated an expectation of the close of the age.

Reformed fundamentalists oppose the classical heresies, salvific teachings of the Church of Rome, and liberal and modernist theology. Opposition has been to Universalism, forms of ecumenism, modern Pelagianism, inclusivism, Unitarianism, pantheism, Social Gospel, speciation and anthropological evolutionism, high antiquity of mankind, anti-special creation, Enlightenment rationalism, historical-critical hermeneutic, Old Testament panbabylonianism, Jesus mythicism, psilanthropism or denial of the virgin birth, archaeological biblical minimalism (Copenhagen School), humanistic egalitarianism, myth of progress, neo-orthodoxy, New Perspectives on Paul, Emerging Church, Progressive Christianity, Christian left (socialism), evangelical feminism, and neo-evangelicalism/moderate Christianity.

Culturally, reformed fundamentalists have often aligned themselves against scientism, and are opposed to and sceptical of the methods of anti-theist researchers. Paul Copan has argued that the position of the scientific naturalist is self-refuting because scientism itself cannot be verified according to the scientific method.

Neo-orthodoxy's anti-confessional denial that the Bible is ontologically the Word of God, is considered to produce the same consequences as liberalism. Dutch theologian Cornelius Van Til wrote extensively on the theology of Karl Barth (i.e. Barthianism), particularly Barth's doctrine of scripture.

Romanism, Marxism and Communism, and organised social propagation of moral liberalism have been assailed.

Criticism of New-Neo Evangelicalism and the 'Present Downgrade'
Throughout the twentieth century, opposition was made to both New and Neo Evangelicalism. Evangelical futurists have associated New-Neo Evangelicalism with the Great Apostasy, introduced in the Second Epistle to the Thessalonians. Some charge neo-evangelicals with a lack of belief and trust in the power and message of the Bible in its vernacular form and original texts.

New Evangelical departures from Reformational principles and doctrine, precipitated ministerial separation. Conservative evangelicals have opposed female ordination, homosexual practice and gay marriage, transgenderism (gender deconstructionism), and trends in moderate evangelicalism (decision salvation, experientialism, theologically-light worship etc.). Wayne A. Grudem has controversially predicted that (new) evangelical feminism is a path to theological liberalism, and the downgrade of the Biblical testimony and decline of denominational evangelicalism. Female pastors and ministers are considered a violation of Paul's instructions in 1 Tim. 2, and contrary to gender representation in the Old and New Testaments (rooted in the Adam and Eve account).

Conservative evangelicals have had reservations about some aspects of the Charismatic movement, including the genuineness of certain experiences, but Charismatic emphasis upon renewal, the Spirit, Christian freedom, and healing and spiritual gifts has been welcomed. Some challenge the restoration of apostolic tongues and authenticity of many 'prophetic' behaviours and words. Dr. Lloyd-Jones did not affirm cessationism.

New calls for separation since the end of COVID-19 lockdowns from churches and denominations that are opposed to Reformational Protestant hermeneutics (e.g. historical-literal-grammatical) and biblical authority have been made to preserve the western remnant of conservative biblical Christianity. The process of separation from new 'Progressive-Critical-Radical' theology has begun in several reformed and conservative denominations. Rev. Eric Mason and Owen Strachan have criticised "Woke Church" and "Wokeness" in Christian churches, and John MacArthur and Voddie Baucham have criticised the "Social Justice Movement."

Materialist and naturalist unbelief, and historic Adamism and creationism
Absolute naturalistic theories and methods have been markedly opposed since Charles Darwin's publication, On the Origin of Species, in 1859.

Christian scholars such as A. J. Monty White, Edwin M. Yamauchi and Reijer Hooykaas have been critical of inconsistent, exclusive uniformitarian views. Catastrophism is considered the reliable pre-supposition. A. J. Monty White and others, criticise the exploitation of dating methods (e.g. radiometric techniques) that project 'soulish' man's origin beyond a genealogical estimate for Adam's formation, and the early biblical civilisation. Recognising that Genesis 1 to 3 'moves on a plane that transcends [...] mundane evaluation,' Emil Kraeling contended that a reasonable locus of any archaeological debate over the correlation between the well-attested, settled history of mankind and the story of Genesis ought to be 'from the moment [...] Adam is commanded to till the earth' and the settled, cultivated living of Cain and Abel. The use of DNA sequencing to conjecture 'molecular clocks' and phylogenetic trees, has been critically challenged, and the incredulity of belief in the statistical cosmic improbability of speciation is insisted by some biblical creationists. Notable Pauline exponents have interpreted the apostle Paul as prescribing a historical Adam, and Christian commentators and genealogists of the Book of Genesis have contended that Adam and immediate posterity, are not intimated as being from the proposed high antiquity of modern thinkers.

Paisley and other fundamentalists were committed, public creationists, Paisley interpreting the days of Genesis as 'ordinary,' yet he preached on the Chaos-Restitution (Gap) interpretation, a view previously held by John Wesley, Thomas Chalmers and others. Fundamentalist creationism has become synonymous with young-earth creationism, yet the reformed tradition has encompassed old earth, including young biosphere and gap creationism. Those who interpreted the Bible as intimating time before Gen. 1.3 (Day 1) of the Genesis Week, considered the implication of the earth's prior temporary stasis. Thus, any anterior, animated creative sequence(s) of the earth (i.e. Genesis 1 as a reconstitution of life prior to the introduction of mankind) was cordially debated on exegetical (e.g. Gen. 7.17-24, Exod. 20.11) and paleontological (e.g. 'living fossils', the dinosaurs' demise, features of extant and recently-extinct animals etc.) grounds. The works of Charles Hodge (Systematic Theology, Vol. II) and Herman Bavinck (Reformed Dogmatics, Vol. II) on creation have influenced Reformed communities. Incomplete Hebrew knowledge and understanding of purposes, leads to inadequate translation and interpretation, and the limitations of contemporary scientific methods/consensus and historical mutability of science, also produces a reverent appraisal in the early chapters of the Bible and faith in the God of scripture. William Buckland, François Gaussen, John Harris, John Burgon, Charles H. Spurgeon, Paton James Gloag, James Gall, R. A. Torrey and Gleason Archer Jr. also professed a non-exhaustive historical approach to Genesis 1 to 3. A dynamic antediluvian period (e.g. volcanic-tectonic activity, floods, landslides, tsunamis, high sedimentation and subsistence rates etc.) and Noahic deluge, were debated as causes of novel geological phenomena, including the formation of certain sedimentary strata, and by extension, an explanation of certain fossils and any pressure-induced impact on chemical elements in fossil-bearing sedimentary rocks. Prof. Edgar Andrews is contemporarily associated with this form of cataclysmic geology, and the highest known rates of permineralization, replacement and compression of mammalian skeletal remains, have been contemporarily correlated with the biblical genealogical timespan. Critical doubt concerning the animalian source, antiquity and modern human relevance of trace fossils, singularly the alleged hominin footprints, exists too. The marked lack and obscurity of ancient Homo sapiens trace fossils is similarly identified. Watchman Nee among others, asserted a "mystery" to the Genesis account. Creation has also been affirmed as an important foundation of redemptive faith, and sincere history is considered to commence with 'developed man;' the distinctive Biblical history's revelation of the generation of Adam is appraised as satisfaction of an authentic and prophetic historical record, partially reflected in ANE literature. The written scriptural details when interpreted, are considered the only source of any (necessary) dogmatic affirmations.

Current Western accentuation on the remote beginning of life and the cosmos (i.e. etiology, including cosmogenesis and anthropogeny), and the historical traditions of information societies, are seen as driving factors in the elevation of evolutionary theories in opposition to the actual existence of a creator God. Criticisms of the present incentives (pecuniary and philosophical) of scientific institutions in determining research, have been made. Attention has been drawn to secular hostility to teleology, the development of scientific theology (e.g. theobiology and theophysics) and the creation science movement.

Resources

 * Dr. Ken Matto's KJV 770 verse comparisons

title: Reformed fundamentalism


text:
Gregory Deighan

Gregory "Greg" J. Deighan (born 15 October 1939) was the Speaker of the Legislative Assembly of Prince Edward Island, Canada. He was a member of the Progressive Conservative Party, representing the Wilmot-Summerside electoral district.

In May 2000, Deighan was appointed to the Executive Council of Prince Edward Island as Minister of Tourism. In August 2002, Deighan was moved to Minister of Fisheries and Aquaculture. He served as Speaker of the Legislative Assembly from 2003 to 2007.

He did not stand for re-election in the 2007 general election.

title: Gregory Deighan


text:
Air São Tomé and Príncipe

Air São Tomé and Príncipe (Linhas Aéreas de São Tomé e Príncipe, Lda) was an airline based in São Tomé, São Tomé and Príncipe. It operated scheduled services within the islands and to neighbouring Gabon. Its main base was São Tomé International Airport. It lost its only aircraft in an accident in 2006.

History
Air São Tomé was founded in 1993 to replace Equatorial International Airlines. The company was owned by TAP Portugal (40%), government of São Tomé and Príncipe (35%) and Mistral Voyages (1%).

Services
Air São Tomé and Príncipe operated the following services (at January 2005):
 * Domestic scheduled destinations: Príncipe and São Tomé.
 * International scheduled destinations: Libreville.

Incidents and accidents

 * On 23 May 2006, Air São Tomé and Príncipe's only aircraft, a DHC-6 Twin Otter Series 300, crashed in Ana Chaves Bay in the north east of São Tomé Island during a training flight. There were four fatalities, and the aircraft was damaged beyond repair.

Fleet
Air São Tomé and Príncipe operated:

 * 1 DHC-6 Twin Otter Series 300 registration S9-BAL, offered by TAP Portugal, and crashed during 2006.

title: Air São Tomé and Príncipe


text:
Talk:Organic peroxides

Did you know section
text suggests that peroxides are used in epoxy resins. in fact, peroxides are used as initiators in polyester resins, but not in epoxy resins, where component B usually contains multifunctional amines. Chris

Perhaps a fact from this article could be suggested at template talk:did you know. — Pekinensis 01:00, 24 July 2005 (UTC)

 * If you think it's a good idea, please do it. :) --Shaddack 02:21, 24 July 2005 (UTC)

I would be happy to, but I fear my poor knowledge of chemistry limits my ability to choose the most interesting fact, or phrase it appropriately out of context. — Pekinensis 02:57, 24 July 2005 (UTC)

Explosive polymerizations
Um, what? Exothermic, perhaps, but in all my chemistry, I've never heard of an explosive polymerization. I'll get back to this article when I have more time/wait out the lock on my account because I have too many passwords. 142.157.10.132 (talk) 15:31, 12 April 2011 (UTC)

Ethylene oxide will undergo explosive polymerization. Just google "ethylene oxide explosive polymerization".Silverchemist (talk) 16:45, 12 April 2011 (UTC)

Ethylene oxide is an epoxide, not a peroxide. 199.116.175.202 (talk) 18:02, 31 October 2016 (UTC)

The reference to use by paramilitaries should be changed to terrorists, should it not? — Preceding unsigned comment added by 124.197.15.138 (talk) 06:02, 23 March 2012 (UTC)

Split into hydroperoxide and the other kind?
It seems that ROOR and ROOH have pretty different origins and behaviors (I am unsure what the diorganoperoxides are called, so advice on that would be welcome). If other editors have views on my proposal to split this article into hydroperoxide (currently redirects here) and whatever-ROOR-are called, leave comments here. --Smokefoot (talk) 14:10, 17 August 2018 (UTC)
 * I just re-initiated this proposed split. If no objections are registered, then I will act in a couple of days.--Smokefoot (talk) 18:29, 18 March 2019 (UTC)

Merge proposal
I propose to merge alkenyl peroxides into organic peroxides. Most of the content would be jettisoned except the mention that alkenes degrade in the atmosphere partly via this path. Alkenyl peroxide is a specialty of Martin Klussmann, as reflected in many of the references. In summary: minor topic created under suspicious circumstances. --Smokefoot (talk) 00:23, 13 December 2023 (UTC)
 * It is not a large topic. March's organic textbook makes no mention of vinyl peroxides or alkenyl peroxides.
 * The overview article (ref 1) has accumulated 30 citations
 * The founding editor is user:Klusiwurm, which is pretty close to the main researcher's name Klussmann, suggesting a WP:COI.

title: Talk:Organic peroxides


text: User talk:24.147.154.197

title: User talk:24.147.154.197


text:
Dives

Dives may refer to:

 * Dives, Oise, a French commune of the Oise département
 * Dives (river), a river in Normandy
 * Dives-sur-Mer, a commune in Normandy
 * Dives (bird), a genus of New World blackbirds
 * Dis Pater, Roman god of the underworld, contracted from Dives Pater ("Father of Riches")
 * Dives, 'the rich man' in the parable of the rich man and Lazarus
 * Chrysophylax Dives, "Goldward the Rich," the dragon in Farmer Giles of Ham
 * Lewis Dives, English Member of Parliament
 * Mont de la Dives, mountain in Amsterdam Island, French Southern and Antarctic Lands
 * SU Dives, a French association football club founded in 1929

title: Dives


text:
José Miguel Beñaran Ordeñana

José Miguel Beñaran Ordeñana (1949 – 21 December 1978) was a Basque militant and a key figure in the political evolution of the Basque separatist organization Euskadi ta Askatasuna (ETA). Often known by his nom de guerre Argala (Slim), he took part in the so called Operation Ogre, which consisted in the assassination of Luis Carrero Blanco, Spain's Prime Minister, in 1973. Five years later, he was in turn assassinated by a car bomb in Anglet, French Basque Country, by a group directed by far right members inside the Spanish Navy (including an official of the SECED secret service and another of the Naval military intelligence agency, Servicio de Inteligencia Naval and the other belonging to the Alto Estado Mayor). This group reportedly received assistance from people such as former OAS member Jean Pierre Cherid, former Triple A Argentine member José María Boccardo and Italian neofascist Mario Ricci, member of Avanguardia Nazionale.

Early life
Beñaran was born in Arrigorriaga, in Biscay, close to the industrialized city of Bilbao, but not far from Arratia, a valley with a typical Basque style of life. His mother, Felicidad Ordeñana Uriarte, was from Arantzazu. She was a Basque speaker, but only spoke Spanish at home. His father Pablo Beñaran Ormazabal was from Arrigorriaga. Though his father was a Basque nationalist, he could not speak Basque, even though his father was a Basque speaker. They had four children: Jose Miguel (1949), Maite (1951), Iñaki (1952) and Pablo (1955).

Beñaran grew up in two very different environments: the Francoist schools he was educated in and his Basque nationalist home. Workers strikes and police repression in the mid-1960s contributed to his concerns about the class system. He began studying Marxist theories at a young age. As Basque nationalism and cultural awareness grew stronger in the 1960s Beñaran enthusiastically participated in Basque language schools, festivals, and other cultural activities. In 1968, he joined the separatist group ETA with some friends. He began studying engineering, but he quit before finishing his studies and began working in a bank. He then began studying human sciences.

In May 1970, at the age of 21, Beñaran was forced to escape when the police noticed his involvement in ETA activities. He was reluctant to do so as both his parents were ill, with his father eventually dying that same year. He went to Oñati and a family gave him shelter there. He then took the nickname Iñaki, living in various locations over the next few years.

Underground activity with ETA
In 1969, almost all of ETA's directorate board were arrested in Bilbao and Cantabria, and different discussions began inside the organization. At a subsequent meeting held in Itsasu, the organization split into three different groups: ETA V, ETA VI and Celulas Rojas.

At that time, Argala was member of the organization's cultural branch, the Cultural Front. He did not attend the meeting held in Itsasu, the Itsasu Assembly, and at first he remained with the Cultural Front within ETA VI. In December 1970, the Burgos trials (Proceso de Burgos) took place. On December 2, ETA V kidnapped the German consul, Behil in Donostia. ETA VI then organized Operación Botella, an operation to break out prisoners. Argala joined the operation, which involved digging tunnels into the prison. While the tunnels managed to reach under the building, they failed to succeed, as they failed to break the prison walls.

Argala joined ETA V in January 1971. They were a small group that made their ideology very clear. Argala helped militants like Txomin Iturbe and Eustakio Mendizabal build a theory based on Marxist theories, while stressing Basque national values. He spent some time in Paris undertaking organizing tasks and then he went back to Biscay as leader of the Cultural Front. He divided his life between the towns of Eibar and Elgoibar. However, the fact that he was involved in the Cultural Front did not keep him from taking part in the Military Front. On 30 September 1971, he participated in the assault of Banco de Vizcaya together with Eustakio Mendizabal and some other members, getting away with 10 million pesetas.

In 1971, ETA began setting up hideouts in Madrid, where they could contact some other left-wing groups, with a view to establishing an anonymous and safe rearguard and creating a local armed cell in Madrid. Argala made many trips to the Francoist state's capital. They shelved the idea of creating a local armed group in the short term, and instead began to consider staging attacks themselves in Madrid. It was here that Argala made his first contacts with Alfonso Sastre and Eva Forest.

Further actions
On 19 January 1972, an ETA group formed by Txomin Iturbe, Mikel Lujua, Tomas Perez Revilla and Argala kidnapped the businessman Lorenzo Zabala Suinaga in Abadiño, Biscay. The workers of the company Precicontrol were on strike, with some of them, including some friends of Argala, on a hunger strike in the church of Eibar. ETA wanted to support labour conditions and turned their attention to the workers' demands. They declared that if the company's management did not meet their workers' demands, they would kill Zabala on 28 January. The demands were satisfied and Zabala was freed on 22 January.

In October 1972, ETA V organized an assembly to clarify each faction's position and to try to reunite them as a single organization. The meeting was meant to be in Hasparren, in the Northern Basque Country. Argala and some other members of the Cultural Front, decided not to cross the Spanish-French border out of concern for their own safety. The Guardia Civil had spotted the group Argala was supposed to join and opened fire on them. Jonan Aranguren, known as Iharra, was killed, but the rest of the group managed to escape. Missing a meeting was considered a breach of discipline, so Argala and Ignacio Pérez Beotegui, known as "Wilson" were stripped of all responsibilities in the organization. The assembly issued a ban on both militants from setting foot in Southern Basque Country or from undertaking any politically related work.

As a result of this ban, Argala and Wilson were forced to relocate to Madrid. They obtained information about Luis Carrero Blanco, planning to kidnap him in exchange for the freedom of all imprisoned Basque activists. More militants joined them in Madrid and by May 1973 plans were complete to carry out the kidnapping. Due to various problems, the kidnapping was delayed. Later on, ETA member Eustakio Mendizabal, aka "Txikia", was killed in Algorta, forcing the organization's directorate to delay the abduction. From that moment on, the Madrid group was called the Commando Txikia. Carrero Blanco was appointed prime minister of the Spanish government and undertook more security measures. With the difficulties in kidnapping Carrero Blanco Argala's group tried to kidnap the Secretary of Trade Alberto Ullastres, but he was away when a cell formed by ETA members came up in his house on 7 November.

Argala and his group began plotting to kill Carrero Blanco instead, in what would be known as Operación Ogro. The Commando Txikia also considered other options: killing Manuel Fraga, killing Alfredo Semprún and breaching the walls of the Segovia prison to break out anti-Franco prisoners. On 25 September, they attacked a government arms store to obtain explosives, scattering propaganda of an invented revolutionary group as a distraction. On 20 December 1973, posing as workmen, members of the cell triggered the bomb that went off in a tunnel under the Madrid street as the car of Carrero Blanco passed by on his way home from Mass. Franco's right-hand man initially survived the attack, though he later died in hospital, while his chauffeur and bodyguard were also killed. Argala was the only ETA member able to identify the mysterious man who gave Carrero Blanco's schedule and itinerary to ETA.

Arrest and death
He was arrested several times in the French Basque Country between 1975 and 1977, and confined to different French regions by French authorities. However, he was released and by 1978 he lived in Anglet. By then Argala was a charismatic leader of ETA (m), with the PNV historic figure Telesforo Monzon calling him in the Txiberta talks, where a possible Basque nationalist collaboration was discussed and eventually ruled out. However, the Spanish home office was targeting him and tracked him down, as declared by mercenaries who were being used to execute the Government's policy in the French Basque Country. Argala was assassinated by a car bomb on 21 December 1978 in the town of Anglet, in the French Basque Country.

According to "Leonidas", a former member of the Spanish Army involved in the bombing against Argala, "the explosives came from a North American base. I don't remember exactly whether they were from Torrejón de Ardoz or Rota, but I do know that the Americans did not know what they would be used for. It was a personal favor to Pedro el Marino" (referring to Pedro Martínez, who provided the explosives). The device was planted by a Guardia Civil captain. Responsibility for Argala's assassination was claimed by the Batallón Vasco Español (BVE). According to Leonidas, however, "BVE, ATE and Triple A are only acronyms", used to suit each situation.

title: José Miguel Beñaran Ordeñana


text:
Talk:Sosnowiec

Jews in Sosnowiec
Hey, who's the anti-semite who removed ALL the Jewish history?

Granted, the article woefully needed (and needs) more non-Jewish history of the city, but to arbitrarily remove ALL references to Jews just smacks of a Nazi. Tymek had the right idea below.

Don't be serious about information on so-called subculture "burdziarze", it has completely no important, it's a stupid joke. The person who write it is radiculous.

There is apparently much history missing! I just found shipment receipts (kind of canned food packages) sent to my grandfather (who was killed by the Nazis)from my father dated 1940. They were sent from New York City. I believe my grandfather and two uncles starved to death shortly thereafter. These relatives were deported from Germany years prior to this date. One package contained one can of each; marmelade, cocoa, sardines. He lived on Schraubenstrasse 1B. Would like any further information. Thanks —Preceding unsigned comment added by 71.183.197.96 (talk) 17:03, 17 February 2008 (UTC)

Poles in Sosnowiec
Is there anyone in Sosnowiec who could provide some info about Polish majority living in there?

Jewish schools, hospitals and places of worship are surely interesting and worthy mentioning, but there were also Polish institutions as Poles were majority of the city throughout the years

So, Sosnowiec people, get to work and fill the description of the city

Tymek 23:10, 31 January 2007 (UTC)

Famous People Section
Perhaps in the famous people section, we should list why each person is significant? --MasterA113 18:01, 1 May 2007 (UTC)

 * Actually, I would just remove any person which does not have a Wikipedia article. After all, anyone famous ought to have one at this point. Balcer 18:24, 1 May 2007 (UTC)
 * That's a rather self-serving definition of popularity. —The preceding unsigned comment was added by 24.18.201.182 (talk) 08:08, 4 May 2007 (UTC).

B-class review failed
This article does not meet B-class criteria, due to missing key sections (ex. culture) and insufficient inline referencing (there are entire sections unreferenced). --Piotr Konieczny aka Prokonsul Piotrus| talk 16:29, 15 July 2011 (UTC)

Silesian Metropolis
http://prawo.sejm.gov.pl/isap.nsf/download.xsp/WDU20170001290/O/D20171290.pdf

Sosnowiec is part of Silesian Metropolis per above. Full stop!  Poeticbent  talk 05:27, 23 January 2018 (UTC)

 * Sosnowiec isn't part of silesian metropolis as both parliamentary and government  bills don't call new association 'silesian' at any point and this is actually point of new regulation which is even stated in articles on pl.wiki:   .--83.29.46.96 (talk) 14:12, 23 January 2018 (UTC)

 * The original name was "Górnośląski Związek Metropolitalny" (Metropolitan Association of Upper Silesia). The new name (1 Jul 2017) is związek metropolitalny "Górnośląsko-Zagłębiowska Metropolia" (Metropolitan Association of Upper Silesia and Dąbrowa Basin). The element added was "Zagłębiowska" (Dąbrowa Basin). See the full text of the bill (quoted in Polish, above).  Poeticbent  talk 16:12, 23 January 2018 (UTC)
 * This doesn't change the fact that 'silesian' association was removed and new one was created to solve problem of improper name which is even presented on pl.wiki, and exactly arguments given there are also arguments why Sosnowiec can't be named part of 'silesian' association or metropoly. --83.10.5.144 (talk) 18:05, 23 January 2018 (UTC)
 * So 'silesian' association has been dismantled as you can see here: and you simply lie because you don't even quote whole regulation.--83.10.5.144 (talk) 21:46, 23 January 2018 (UTC)

 * Comment: this seems driven by the different implications of words in English and in Polish, and the different connotation that the names might have to some (many?) Poles, but not to most English speakers. This, and things like it, are an unalterable effect of translation, not a sign of misconduct.  Attempting to eliminate them by edit warring, though, is both a hopeless task and a violation of Wiki policy, and I don't think it is User:Poeticbent who is to blame for this. Anmccaff (talk) 00:24, 24 January 2018 (UTC)
 * This definately isn't just some linguistic problem which is actually clearly visible in source cited above: which clearly names two associations as separate entities and based on the fact that new association is based on different laws and regulations and name of former 'silesian' association was actually an issue brought up while processing new regulations. All of this is included in articles on pl.wiki (with sources) and User:Poeticbent declaring on own user page polish language as native speaker and engaging so much into this topic could obviously trivially get to know facts and should actually know that, and most likely actually knows that, and this clearly shows User:Poeticbent is really the one to be blamed.--83.10.5.144 (talk) 00:58, 24 January 2018 (UTC)

 * In most varieties of English, the metropolitan reach of a city, what constitutes "Greater Boston", say, is defined by popular usage, not government fiat, and such names do not always align with borders. Anmccaff (talk) 01:52, 24 January 2018 (UTC)
 * And you, not knowing polish language, most likely don't know that what's called here on en.wiki 'silesian' metropolis is purely governmental thing, and that issue is actually noted in articles on pl.wiki.--83.10.5.144 (talk) 16:23, 24 January 2018 (UTC)
 * — Wikipedia is not a reliable source, and you,, are unable to contend with the fact that there's no other way of saying it in the English language: "Górnośląski" means "Upper Silesian", period. Silesian is in the English name of the metropolis. This has nothing to do (!) with the Polish name © Metropolia "Silesia" 2014. According to newspaper article by Małgorzata Mańka-Szulik, president of GZM, whom you quote ... apparently without full comprehension of your own mother tongue, the "Górnośląski Związek Metropolitalny" was replaced by the związek metropolitalny "Górnośląsko-Zagłębiowska Metropolia". The element added was "Zagłębiowska" (Dąbrowa Basin). The difference is NOT where you think it is. There's no mistake in the English Wikipedia. Sorry,  Poeticbent  talk  18:35, 24 January 2018 (UTC)
 * The problem is NOT about language. This 'metropolis', if you want to call it this way, isn't silesian which was actually brought up as an issue during preparing new regulations and sources showing this are in articles on pl.wiki:  referred above. This and the way this has been solved (which you can see in sources present on pl.wiki) and the fact that article on en.wiki is about formal organization based on specific regulations which is now nonexistent and new association is different organization based on DIFFERENT regulations shows you can't place this edit you've actually made in article about Sosnowiec. This article:  actually directly says aim of former association was creating 'metropoly' and this only happened with new regulation. I demand taking down blockade and/or reverting your last edit:  --83.10.5.144 (talk) 22:21, 24 January 2018 (UTC)
 * Please note, we do not discriminate against learning disabilities. Instead, we engage in the conversation with you. However, this is not a free licence to abuse others as you did in several places at once on 25 January 2018. Your blocking period will likely extend much further if you continue. You, (aside from IP hopping which, by itself, is actionable), quote just ONE newspaper article 4 times here already (per above). Please read it again; including the second, and the last sentence (quoted here word-for-word in Polish with the English translation for you): "GZM, po stworzeniu warunków do zainicjowania działalności Górnośląsko-Zagłębiowskiej Metropolii, w naturalny sposób kończy swoje funkcjonowanie. – Informuję jednocześnie, że od dnia 31 grudnia 2017 roku wszelkie prawa i obowiązki GZM zostają przeniesione na Górnośląsko-Zagłębiowską Metropolię." Translation: "The Metropolitan Association of Upper Silesia (GZM), after creating the conditions necessary for the initiation of the metropolitan association: Upper Silesia and Dąbrowa Basin Metropolis ends its tenure. – We inform at the same time, that as of 31 December 2017, all rights and obligations of GZM are transferred to the Upper Silesia and Dąbrowa Basin Metropolis." There's no mistake in the English Wikipedia. Stop waging war in your head, please.  Poeticbent  talk  04:27, 25 January 2018 (UTC)
 * Using "conurbation" occasionally might eliminate the false friend problem here. Anmccaff (talk) 18:41, 24 January 2018 (UTC)

title: Talk:Sosnowiec


text:
Cobra Verde

Cobra Verde (also known as Slave Coast) is a 1987 German drama film directed by Werner Herzog and starring Klaus Kinski, in their fifth and final collaboration. Based upon Bruce Chatwin's 1980 novel The Viceroy of Ouidah, the film depicts the life of a fictional slave trader who travels to the West African kingdom of Dahomey. It was filmed on location in Ghana, Brazil, and Colombia.

Plot
In the late 19th century, Francisco Manoel da Silva (Klaus Kinski) is a debauched Brazilian rancher who has reluctantly gone to work at a gold mining company after his ranch is ruined by drought. When he discovers that he is being financially exploited, he murders his boss and goes on the lam to pursue a career as an outlaw. He becomes the notorious Cobra Verde (Green Snake), the most vicious bandit of the sertão.

In a visit to town, da Silva encounters and subdues by force of character an escaping slave, an act that impresses wealthy sugar baron Dom Octávio Coutinho (José Lewgoy). Dom Coutinho, unaware that he is dealing with the legendary bandit, hires da Silva to oversee the slaves on his sugar plantation. When da Silva subsequently impregnates all three of the Dom's daughters, the sugar baron is furious, but the situation becomes even more complicated when he discovers that da Silva is none other than the infamous Cobra Verde.

As punishment, rather than kill him or have him prosecuted, Dom Coutinho decides to send da Silva on the impossible mission of re-opening the slave trade with Western Africa. The bandit is aware he is likely to be killed in Africa, but accepts anyway. He travels by sea to Dahomey, West Africa (present-day Benin), where he must negotiate with the fearsome King Bossa Ahadee of Dahomey (played by His Honour the Omanhene Nana Agyefi Kwame II of Nsein, a village north of the city of Axim, Ghana).

Amazingly, da Silva succeeds in convincing the King to exchange slaves for new rifles. He takes over Elmina Castle and takes Taparica (King Ampaw), sole survivor of the previous expedition, for a partner. They begin operating the slave trade across the Atlantic to Brazil. Soon, however, the fickle king has them captured and brought before him. The King accuses da Silva of various crimes that he has no knowledge of, including poisoning the King's greyhound, and sentences him to death. He and Taparica are rescued the night prior to da Silva's decapitation by the King's nephew, who negotiates a blood alliance with da Silva, planning to overthrow the King. The ambitious bandit trains an enormous army of native women (who, after learning to use weapons, at first want to kill all men) and leads them on a raid to successfully overthrow King Bossa.

Against all expectations, the slave trade is maintained under the new king, thanks to da Silva's resourcefulness. However, da Silva eventually falls out of favour with the new King, and discovers that in the meantime Brazil has outlawed slavery and seized his assets, and the British have placed a price on his head. Despite the adversity, da Silva is glad that finally a change has come and recognises that slavery has been a crime. The exhausted bandit goes onto the beach at Elmina and desperately tries to pull a ship's boat to water, but he collapses in the surf as the tide slowly comes in and a crippled African man walks on all fours toward him along the shore. The film ends with a group of confident young African women laughingly chanting over the credits.

Cast

 * Klaus Kinski as Francisco Manoel da Silva
 * King Ampaw as Taparica
 * José Lewgoy as Don Octavio Coutinho
 * Salvatore Basile as Captain Fraternidade
 * Peter Berling as Bernabé
 * Benito Stefanelli as Captain Pedro Vicente
 * Carlos Mayolo as Governor of Bahia

Production
Cobra Verde was based on Bruce Chatwin's 1980 novel The Viceroy of Ouidah, which was itself based on the Brazilian slave trader Francisco Félix de Sousa and his role in helping King Ghezo overthrow his brother Adandozan as King of Dahomey with the help of Ghezo's Dahomey Amazons. Herzog approached Chatwin about adapting his work into a film, and after learning that David Bowie had also expressed interest in adapting it as a feature, Herzog raced to acquire the rights and begin production.

The film was shot in Ghana, Brazil, and Colombia. During pre-production, Herzog showed Kinski photographs of the locations he was considering. Kinski disagreed with Herzog about which locations would be best for the film, and he took a trip with a group of friends to some remote places that fascinated him, including the foothills of the Sierra Nevada de Santa Marta and the Cape of the Sailing on the Guajira Peninsula in northern Colombia. Herzog ultimately decided to film in Villa de Leyva and Valle del Cauca. About the locations in the film, Kinski said: "Herzog does not know that I give life to the dead scenery."

Tension between Herzog and Kinski
Cobra Verde was the last film Werner Herzog made with Klaus Kinski. Their now-legendary personality conflict peaked during the film. The film's production was especially affected by Kinski's fiery outbursts. The cast and crew were continually plagued by Kinski's wrath, most famously culminating in the film's original cinematographer Thomas Mauch walking out on the project after a perpetual torrent of verbal abuse from Kinski. Herzog was forced to replace Mauch with Viktor Růžička.

Herzog's opinions of Kinski are deeply explored in his 1999 documentary retrospective, My Best Fiend, in which he examines their unique friendship, the associated hatred, and the legacy that both qualities were responsible for. The filming of Cobra Verde and the relationship of Herzog and Kinski was also the subject of a 1987 Swiss documentary film titled Location Africa.

title: Cobra Verde