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Operations security (OPSEC) is a process that identifies critical information to determine whether friendly actions can be observed by enemy intelligence, determines if information obtained by adversaries could be interpreted to be useful to them, and then executes selected measures that eliminate or reduce adversary exploitation of friendly ...
15:23 → 'A Canaanite woman kneels before Christ, asking him to heal her daughter' (Matthew 15:21–28; Mark 7:24–30). Print by Dirk Jurriaan Sluyter, based on the painting of Drouais (Amsterdam, 1826–1886).
Etching by Pietro del Po, The Canaanite (or Syrophoenician) woman asks Christ to cure, c. 1650.. The woman described in the miracle, the Syrophoenician woman (Mark 7:26; [8] Συροφοινίκισσα, Syrophoinikissa) is also called a "Canaanite" (Matthew 15:22; [9] Χαναναία, Chananaia) and is an unidentified New Testament woman from the region of Tyre and Sidon.
The NSDD directs IOSS to provide or facilitate OPSEC training and act as a consultant to Executive departments and agencies required to have OPSEC programs. Operations security (OPSEC), in a widely accepted meaning, [11] relates to identifying the information that is most critical to protect regarding future operations, and planning activities to:
Military deception is also closely connected to operations security (OPSEC) in that OPSEC attempts to conceal from the adversary critical information about an organization's capabilities, activities, limitations, and intentions, or provide a plausible alternate explanation for the details the adversary can observe, while deception reveals false ...
The Olivet Discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels in Matthew 24 and 25, Mark 13, and Luke 21.It is also known as the Little Apocalypse because it includes the use of apocalyptic language, and it includes Jesus's warning to his followers that they will suffer tribulation and persecution before the ultimate triumph of the Kingdom of God. [1]
[1] [2] Blomberg showed how the five-discourse structure can be used to relate the top-level structure of Matthew with Mark, Luke and John. [2] In his mapping Chapter 13 of Matthew is its centre, as is Mark 8:30 and the beginning of Chapter 12 of John. He then separates Luke into three parts by 9:51 and 18:14. [2]
Jesus' messianic mission cannot be understood apart from the cross, which the disciples did not yet understand (vs. 31–33 and ch. 9 vs. 30–32). This theological explanation is supported by Matthew's explicit link between Pharisaic conspiracy to "destroy" [15] Jesus and the latter's command to his followers "not to make him known."