Thanks to Ondřej Surý for maintaining PPA of latest PHP5 versions on launchpad. If you want to install the specific version of PHP, then this article can be helpful for you. This article will help you for installing PHP 5.6 or PHP 7.3 using PPA on Ubuntu 18.04 LTS, 16.04 LTS, 14.04 LTS or 12.04 LTS systems. If you have already had a higher version installed on your system and you need to install lower version, then you have to remove higher version first and remove the apt repository from the system.
Cast away stones—as out of a garden or vineyard (Isa 5:2). Gather—for building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building (Eph 2:19, 20), and children of Abraham (Mt 3:9); so the restored Jews hereafter (Ps 102:13, 14; Zec 9:16). Refrain embracing—(Joe 2:16; 1Co 7:5, 6). #5 (PP—Polypropylene) is the plastic used in yogurt and cottage cheese containers and the like. If you can’t find any local takers on earth911, you can mail your #5 to a recycler called Preserve, which has an aptly named program called Gimme 5. #6 (PS—Polystyrene) is the.
- Read: How to Install PHP 7.0 & PHP 5.6 on Debian 8/7 via PPA
Install PHP 5.6 on Ubuntu
Use the following set of commands to enable PPA for PHP 5.6 in your Ubuntu system and install PHP 5.6.
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Check Installed PHP Version:
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Install PHP 7.3 on Ubuntu
Use the following set of command to add PPA for PHP 7.3 in your Ubuntu system and install PHP 7.3.
Check Installed PHP Version:
Switch Between PHP Version’s
If you have installed multiple PHP versions and want to use differently than the default. Use the following steps to switch between php5.6 and php7.3 version. You can use the same command for other PHP versions.
From PHP 5.6 => PHP 7.3
From PHP 7.3 => PHP 5.6
5. A time to cast away stones] The vagueness of the phrase has naturally given rise to conjectural interpretations. It seems obvious that the words cannot be a mere reproduction of Ecclesiastes 3:4 and therefore that the “casting away” and the “gathering” of stones must refer to something else than pulling down and building. Possibly we may think, with some interpreters, of the practice of covering fertile lands with stones as practised by an invading army (2 Kings 3:19) and clearing out the stones of a field or vineyard before planting it (Isaiah 5:2). In this case however we fail to see any link uniting the two clauses in the couplet. A possible explanation may be found (as Delitzsch half suggests) in the old Jewish practice, which has passed into the Christian Church, of flinging stones or earth into the grave at a burial, but this leaves the “gathering” unexplained, except so far as it represents the building of a house, and thus contrasts the close of a man’s home life with its beginning. In this case the ceremonial of death would be contrasted with the “embracing” of friends or lovers in the second clause.Verse 5. - A time to cast away stones, and a time to gather stones together. There is no question about building or demolishing houses, as that has been already mentioned in ver. 3. Most commentators see an allusion to the practice of marring an enemy's fields by casting stones upon them, as the Israelites did when they invaded Moab (2 Kings 3:19, 25). But this must have been a very abnormal proceeding, and could scarcely be cited as a usual occurrence. Nor is the notion more happy that there is an allusion to the custom of flinging stones or earth into the grave at a burial - a Christian, but not an ancient Jewish practice; this, too, leaves the contrasted 'gathering' unexplained. Equally inappropriate is the opinion that the punishment of stoning is meant, or some game played with pebbles. It seems most simple to see herein intimated the operation of clearing a vineyard of stones, as mentioned in Isaiah 5:2; and of collecting materials for making fences, wine-press, tower, etc., and repairing roads. A time to embrace. Those who explain the preceding clause of the marring and clearing of fields connect the following one with the other by conceiving that 'the loving action of embracing stands beside the hostile, purposely injurious, throwing of stones into a field' (Delitzsch). It is plain that there are times when one may give himself up to the delights of love and friendship, and times when such distractions would be incongruous and unseasonable, as on solemn, penitential occasions (Joel 2:16; Exodus 19:15; 1 Corinthians 7:5); but the congruity of the two clauses of the couplet is not obvious, unless the objectionable position of stones and their advantageous employment are compared with the character of illicit (Proverbs 5:20) and legitimate love. 'For who can eat, and who can have enjoyment, without [ equals except from Him?]' Also here the traditional text is tenable: we have to read ממנו חוץ, after the lxx (which Jerome follows in his Comm.) and the Syr. If we adopt the text as it lies before us, then the meaning would be, as given by Gumpel,(Note: Vid., regarding his noteworthy Comm. on Koheleth, my Jesurun, pp. 183 and 195. The author bears the name among Christians of Professor Levisohn.)
and thus translated by Jerome: Quis ita devorabit et deliciis effluet ut ego? But (1) the question thus understood would require ממּנּי יותר, which Gumpel and others silently substitute in place of חוץ ם; (2) this question, in which the king adjudicates to himself an unparalleled right to eat and to enjoy himself, would stand out of connection with that which precedes and follows.
Even though with Ginsburg, after Rashi, Aben Ezra, and Rashbam, we find in Ecclesiastes 2:25 the thought that the labourer has the first and nearest title to the enjoyment of the fruit of his labour (חוץ ם thus exemplif. as Ecclesiastes 4:8, ע .. למי), the continuation with כּי, Ecclesiastes 2:26, is unsuitable; for the natural sequence of the thoughts would then be this: But the enjoyment, far from being connected with the labour as its self-consequence and fruit, is a gift of God, which He gives to one and withholds from another. If we read ממּנּוּ, then the sequence of the thoughts wants nothing in syllogistic exactness. חוּשׁ .ssen here has nothing in common with חוּשׁ equals Arab. ḥât, to proceed with a violent, impetuous motion, but, as at Job 20:2, is equals Arab. ḥss, stringere (whence hiss, a sensible impression); the experience here meant is one mediated by means of a pleasant external enjoyment. The lxx, Theod., and Syr. translate: (and who can) drink, which Ewald approves of, for he compares (Arab.) ḥasa (inf. ḥasy), to drink, to sip. But this Arab. verb is unheard of in Heb.; with right, Heiligst. adheres to the Arab., and at the same time the modern Heb. ḥass, חושׁ, sentire, according to which Schultens, quis sensibus indulserit. ממנו חוּץ is not equals ולא ם, 'except from him' (Hitz., Zckl.), but מן חוץ together mean 'except;' cf. e.g., the Mishnic לאמנה וחוץ לם, beyond the time and place suitable for the thank-offering, חוץ מאחד מהם, excepting one of the same, Menachoth vii. 3, for which the old Heb. would in the first case use בלא, and in the second זולא or מן לבד ( equals Aram. מן בּר) (vid., p. 637). Accordingly ממנו חוץ means practer cum (Deum), i.e., unless he will it and make it possible, Old Heb. מבּ, Genesis 41:44.
Tg pro 2 392. Acorn 6 1 1 – bitmap image editor file. In enjoyment man is not free, it depends not on his own will: labour and the enjoyment of it do not stand in a necessary connection; but enjoyment is a gift which God imparts, according as He regards man as good, or as a sinner.
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