2 4 Letter Word Quotes

Everyone lives in two worlds,” Maggie said, speaking in an absentminded sort of way while she studied her letters. “There’s the real world, with all its annoying facts and rules. In the real world, there are things that are true and things that aren’t. Mostly the real world s-s-s-suh-sucks. But everyone also lives in the world inside their own head. An inscape, a world of thought. In a world made of thought—in an inscape—every idea is a fact. Emotions are as real as gravity. Dreams are as powerful as history. Creative people, like writers, and Henry Rollins, spend a lot of their time hanging out in their thoughtworld. S-s-strong creatives, though, can use a knife to cut the stitches between the two worlds, can bring them together. Your bike. My tiles. Those are our knives.

In a word, the Future is, of all things, the thing least like eternity. It is the most completely temporal part of time—for the Past is frozen and no longer flows, and the Present is all lit up with eternal rays. Hence the encouragement we have given to all those schemes of thought such as Creative Evolution,2 Scientific Humanism,3 or Communism,4 which fix men’s affections on the Future, on the very core of temporality. Hence nearly all vices are rooted in the future. Gratitude looks to the past and love to the present; fear, avarice, lust, and ambition look ahead. Do not think lust an exception.

At Ge 1:1 God used a matrix of sevens: (1) Seven words. (2) 28 letters (28 ÷ 4 = 7). (3) First three words contain 14 letters (14 ÷ 2 = 7). (4) Last four words contain 14 letters (14 ÷ 2 = 7). (5) Fourth and fifth words have seven letters. (6) Sixth and seventh words have seven letters. (7) Key words (God, heaven, earth) contain 14 letters (14 ÷ 2 = 7). (8) Remaining words contain 14 letters (14 ÷ 2 = 7). (9) Numeric value of first, middle and last letters equal, 133 (133 ÷ 19 = 7). (10) Numeric value of the first and last letters of all seven words equal 1,393 (1,393 ÷ 199 = 7). (11) The book of Genesis has 78,064 letters (78,064 ÷ 11,152 = 7). So, what is the big deal about seven? Jesus is our Shiva (7), our Shabbat (7th day). (Lu 6:5) You couldn’t see this messianic reference, however, unless you are reading in Hebrew. This book is the beginning of an amazing pilgrimage.

Dear Future Daughter: 1) When you’re at some party, chain smoking on the roof with some strange girl with blue hair and exorbitant large dark eyes, ask her about her day. I promise you, you won’t regret it. Often times you’ll find the strangest of people have the most captivating of stories to tell. 2) Please, never mistake desire for love. Love will engulf your soul, whilst desire will emerge as acid, slowly making it’s way through your veins, gradually burning you from the inside out. 3) No one is going to fucking save you, anything you’ve read or heard otherwise is bullshit. 4) One day a boy is going to come along who’s touch feels like fire and who’s words taste like vanilla, when he leaves you, you will want to die. If you know anything at all, know that it is only temporary. 5) Your mental health comes before school baby, always. If its midnight, and you have an exam the next day but your hands have been shaking for the past hour and a half and you’re not so sure you want to be alive anymore, pull out that carton of Ben and Jerry’s and afterwards, go the fuck to bed. So what if you get a 68% on the exam the next day? You took care of yourself and at the end of the day that will always come before a high test score. To hell with anyone who tells you differently.

financial markets will become divorced from reality — you can count on that. More Jimmy Lings will appear. They will look and sound authoritative. The press will hang on their every word. Bankers will fight for their business. What they are saying will recently have “worked.” Their early followers will be feeling very clever. Our suggestion: Whatever their line, never forget that 2+2 will always equal 4. And when someone tells you how old-fashioned that math is ---zip up your wallet, take a vacation and come back in a few years to buy stocks at cheap prices.

Operationally, a business can be improved in only three ways: (1) increase the level of sales; (2) reduce costs as a percent of sales; (3) reduce assets as a percentage of sales. The other factors, (4) increase leverage or (5) lower the tax rate, are the financial drivers of business value. These are the only ways a business can make itself more valuable. Buffett

John said, “The Word became flesh and made his dwelling among us” (John 1:14). John was particularly emphatic on this matter in his first letter, one of the purposes of which was to combat a heresy that denied that Jesus had been genuinely human: “Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God” (1 John 4:2–3).

1. Mein Kampf does not contain the word "Nazi." 2. Mein Kampf does not contain the term “Third Reich.” 3. Mein Kampf does not contain the word "Fascist" ever as a self reference by Hitler. 4. Mein Kampf does not contain a single use of the word "swastika." 5. Nazis did not call their symbol a "swastika." 6. Swastikas represented crossed "S" letters for "SOCIALISTS" under Adolf Hitler. 7. Nazi salutes and Nazi behavior originated from the USA's Pledge of Allegiance to the flag. 8. The Nazi salute came from the military salute (as used in the original Pledge of Allegiance in the USA). I learned the above revelations and more from the the historian Dr. Rex Curry's scholarly discoveries.

Thus three conclusions emerge from the eye story: (1) it is easier to inherit a ‘vision acquisition device’ than a full-blown hard-wired visual analyser; (2) the visual analyser, once ‘set up’, is refractory to radical restructuring—hence the existence of a critical period in its development in cats; (3) the eye seems to have evolved in steps from a light-sensitive, innervated cell to our complex organ by common evolutionary mechanisms. Something similar may have been taking place in evolution of the language organ, and may be occurring during individual development. An argument, put forward forcefully by Noam Chomsky and his followers, refers to the ‘poverty of stimulus’. Most permutations of word order and grammatical items in a sentence leads to incomprehensible gibberish. There is no way that children could learn without some internal ‘guide’ which sentence is grammatical and which is not, only on the basis of heard examples. To make matters worse, many parents do not correct their children’s grammatical mistakes (they seem to be much more worried about the utterance of four-letter words). Recent investigations clearly confirm that children’s ‘instinctive’ understanding of grammatical intricacies, between the ages 2 and 4, is far better than one would expect from a conventional learning mechanism. Thus there seems to be a ‘language acquisition device’ (LAD) in the brain, which must be triggered by linguistic input so that its working ultimately leads to proper language. It is the LAD, and not a fully developed linguistic processor, which seems to be innate.

(1) Phonological awareness is recognizing the sound structures of spoken language, not just the meanings it conveys. This is a reading prerequisite. (2) Phonemic awareness is the skill of recognizing and manipulating individual speech sounds or phonemes. Students must be able to segment words and syllables into phonemes to learn to read. (3) The Alphabetic Principle is the concept that printed language consists of alphabet letters that are deliberately and systematically related to the individual sounds of spoken language. Reading depends on understanding this concept. (4) Orthographic awareness is recognition of printed language structures, such as orthographic rules, patterns in spelling; derivational morphology and inflectional morphology, i.e. structural changes indicating word types and grammatical differences; and etymology, i.e. word and meaning

Within a nominally Christian world, chivalry upheld without any substantial alterations an Aryan ethics in the following things: (1) upholding the ideal of the hero rather than the saint, and of the conqueror rather than of the martyr; (2) regarding faithfulness and honor, rather than caritas and humbleness, as the highest virtues; (3) regarding cowardice and dishonor, rather than sin, as the worst possible evil; (4) ignoring or hardly putting into practice the evangelical precepts of not opposing evil and not retaliating against offenses, but rather, methodically punishing unfairness and evil; (5) excluding from its ranks those who followed the Christian precept ‘Thou Shalt Not Kill’ to the letter; and (6) refusing to love one’s enemy and instead fighting him and being magnanimous only after defeating him. ... In reality, chivalry was animated by the impulse toward a ‘traditional’ restoration in the highest sense of the word, with the silent or explicit overcoming of the Christian religious spirit.

IF YOUR CHILD IS READY FOR FIRST GRADE: 1979 EDITION 1. Will your child be six years, six months or older when he begins first grade and starts receiving reading instruction? 2. Does your child have two to five permanent or second teeth? 3. Can your child tell, in such a way that his speech is understood by a school crossing guard or policeman, where he lives? 4. Can he draw and color and stay within the lines of the design being colored? 5. Can he stand on one foot with eyes closed for five to ten seconds? 6. Can he ride a small two-wheeled bicycle without helper wheels? 7. Can he tell left hand from right? 8. Can he travel alone in the neighborhood (four to eight blocks) to store, school, playground, or to a friend's home? 9. Can he be away from you all day without being upset? 10. Can he repeat an eight- to ten-word sentence, if you say it once, as "The boy ran all the way home from the store"? 11. Can he count eight to ten pennies correctly? 12. Does your child try to write or copy letters or numbers?

Which brings me back to Ecclesiastes, his search for happiness, and mine. I spoke in chapter 4 about my first meeting, as a student, with Rabbi Menachem Mendel Schneersohn, the Lubavitcher Rebbe. As I was waiting to go in, one of his disciples told me the following story. A man had recently written to the Rebbe on something of these lines: ‘I need the Rebbe’s help. I am deeply depressed. I pray and find no comfort. I perform the commands but feel nothing. I find it hard to carry on.’ The Rebbe, so I was told, sent a compelling reply without writing a single word. He simply ringed the first word in every sentence of the letter: the word ‘I’. It was, he was hinting, the man’s self-preoccupation that was at the root of his depression. It was as if the Rebbe were saying, as Viktor Frankl used to say in the name of Kierkegaard, ‘The door to happiness opens outward.’23 It was this insight that helped me solve the riddle of Ecclesiastes. The word ‘I’ does not appear very often in the Hebrew Bible, but it dominates Ecclesiastes’ opening chapters. I enlarged my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Also, I collected for myself silver and gold and the treasure of kings and provinces. (Ecclesiastes 2:4–8) Nowhere else in the Bible is the first-person singular used so relentlessly and repetitively. In the original Hebrew the effect is doubled because of the chiming of the verbal suffix and the pronoun: Baniti li, asiti li, kaniti li, ‘I built for myself, I made for myself, I bought for myself.’ The source of Ecclesiastes’ unhappiness is obvious and was spelled out many centuries later by the great sage Hillel: ‘If I am not for myself, who will be? But if I am only for myself, what am I?’24 Happiness in the Bible is not something we find in self-gratification. Hence the significance of the word simchah. I translated it earlier as ‘joy’, but really it has no precise translation into English, since all our emotion words refer to states of mind we can experience alone. Simchah is something we cannot experience alone. Simchah is joy shared.

1. Never forget what you are, for surely the world will not. Make it your strength. Then it can never be your weakness. Armor yourself in it, and it will never be used to hurt you. 2. The man who passes the sentence should swing the sword. 3. A wise man does not make demands of kings. 4. A mind needs a book as a sword needs a whetstone, if it is to keep it's edge. 5. People often claim to hunger for truth, but seldom like the taste when it's served up. 6. A reader lives a thousand lives before he dies. The man who never reads lives only one. 7. I swear to you, sitting a throne is a thousand times harder than winning one. 8. In the world as I have seen it, no man grows rich by kindness. 9. If a man paints a target on his chest, he should expect that sooner or later someone will loose an arrow on him. 10. Crowns do queer things to the heads beneath them. 11. In battle a Captain's lungs are as important as his sword arm. I does not matter how brave or brilliant the man is if his commands can't be heard. 12. A man is never so vulnerable in battle as when he flees. 13. Gold has it's uses, but wars are won with iron. 14. The man who fears losing has already lost. 15. Words are wind. 16. The unseen enemy is always the most fearsome. 17. Sharp steel and strong arms rule this world, don't ever believe any different. 18. Give gold to a foe and he will just come back for more. 19. In this world only winter is certain. 20. The gods have no mercy. That's why they're gods. 21. I have learned that the contents of a man's letters are more valuable than the contents of his wallet

That such a surprisingly powerful philosophical method was taken seriously can be only partially explained by the backwardness of German natural science in those days. For the truth is, I think, that it was not at first taken really seriously by serious men (such as Schopenhauer, or J. F. Fries), not at any rate by those scientists who, like Democritus2, ‘would rather find a single causal law than be the king of Persia’. Hegel’s fame was made by those who prefer a quick initiation into the deeper secrets of this world to the laborious technicalities of a science which, after all, may only disappoint them by its lack of power to unveil all mysteries. For they soon found out that nothing could be applied with such ease to any problem whatsoever, and at the same time with such impressive (though only apparent) difficulty, and with such quick and sure but imposing success, nothing could be used as cheaply and with so little scientific training and knowledge, and nothing would give such a spectacular scientific air, as did Hegelian dialectics, the mystery method that replaced ‘barren formal logic’. Hegel’s success was the beginning of the ‘age of dishonesty’ (as Schopenhauer3 described the period of German Idealism) and of the ‘age of irresponsibility’ (as K. Heiden characterizes the age of modern totalitarianism); first of intellectual, and later, as one of its consequences, of moral irresponsibility; of a new age controlled by the magic of high-sounding words, and by the power of jargon. In order to discourage the reader beforehand from taking Hegel’s bombastic and mystifying cant too seriously, I shall quote some of the amazing details which he discovered about sound, and especially about the relations between sound and heat. I have tried hard to translate this gibberish from Hegel’s Philosophy of Nature4 as faithfully as possible; he writes: ‘§302. Sound is the change in the specific condition of segregation of the material parts, and in the negation of this condition;—merely an abstract or an ideal ideality, as it were, of that specification. But this change, accordingly, is itself immediately the negation of the material specific subsistence; which is, therefore, real ideality of specific gravity and cohesion, i.e.—heat. The heating up of sounding bodies, just as of beaten or rubbed ones, is the appearance of heat, originating conceptually together with sound.’ There are some who still believe in Hegel’s sincerity, or who still doubt whether his secret might not be profundity, fullness of thought, rather than emptiness. I should like them to read carefully the last sentence—the only intelligible one—of this quotation, because in this sentence, Hegel gives himself away. For clearly it means nothing but: ‘The heating up of sounding bodies … is heat … together with sound.’ The question arises whether Hegel deceived himself, hypnotized by his own inspiring jargon, or whether he boldly set out to deceive and bewitch others. I am satisfied that the latter was the case, especially in view of what Hegel wrote in one of his letters. In this letter, dated a few years before the publication of his Philosophy of Nature, Hegel referred to another Philosophy of Nature, written by his former friend Schelling: ‘I have had too much to do … with mathematics … differential calculus, chemistry’, Hegel boasts in this letter (but this is just bluff), ‘to let myself be taken in by the humbug of the Philosophy of Nature, by this philosophizing without knowledge of fact … and by the treatment of mere fancies, even imbecile fancies, as ideas.’ This is a very fair characterization of Schelling’s method, that is to say, of that audacious way of bluffing which Hegel himself copied, or rather aggravated, as soon as he realized that, if it reached its proper audience, it meant success.

Cultivate Spiritual Allies One of the most significant things you learn from the life of Paul is that the self-made man is incomplete. Paul believed that mature manhood was forged in the body of Christ In his letters, Paul talks often about the people he was serving and being served by in the body of Christ. As you live in the body of Christ, you should be intentional about cultivating at least three key relationships based on Paul’s example: 1. Paul: You need a mentor, a coach, or shepherd who is further along in their walk with Christ. You need the accountability and counsel of more mature men. Unfortunately, this is often easier said than done. Typically there’s more demand than supply for mentors. Some churches try to meet this need with complicated mentoring matchmaker type programs. Typically, you can find a mentor more naturally than that. Think of who is already in your life. Is there an elder, a pastor, a professor, a businessman, or other person that you already respect? Seek that man out; let him know that you respect the way he lives his life and ask if you can take him out for coffee or lunch to ask him some questions — and then see where it goes from there. Don’t be surprised if that one person isn’t able to mentor you in everything. While he may be a great spiritual mentor, you may need other mentors in the areas of marriage, fathering, money, and so on. 2. Timothy: You need to be a Paul to another man (or men). God calls us to make disciples (Matthew 28:19). The books of 1st and 2nd Timothy demonstrate some of the investment that Paul made in Timothy as a younger brother (and rising leader) in the faith. It’s your job to reproduce in others the things you learn from the Paul(s) in your life. This kind of relationship should also be organic. You don’t need to approach strangers to offer your mentoring services. As you lead and serve in your spheres of influence, you’ll attract other men who want your input. Don’t be surprised if they don’t quite know what to ask of you. One practical way to engage with someone who asks for your input is to suggest that they come up with three questions that you can answer over coffee or lunch and then see where it goes from there. 3. Barnabas: You need a go-to friend who is a peer. One of Paul’s most faithful ministry companions was named Barnabas. Acts 4:36 tells us that Barnabas’s name means “son of encouragement.” Have you found an encouraging companion in your walk with Christ? Don’t take that friendship for granted. Enjoy the blessing of friendship, of someone to walk through life with. Make it a priority to build each other up in the faith. Be a source of sharpening iron (Proverbs 27:17) and friendly wounds (Proverbs 27:6) for each other. But also look for ways to work together to be disruptive — in the good sense of that word. Challenge each other in breaking the patterns of the world around you in order to interrupt it with the Gospel. Consider all the risky situations Paul and Barnabas got themselves into and ask each other, “what are we doing that’s risky for the Gospel?

What 4-word slogan do these numbers and letters represent? 1,2,3,4,5,, , , , , 38,39,40 LIFE

In other words, if Amazon consistently improved these six areas, it would consistently apply pressure to its flywheel (and it didn’t matter where you started): 1.Greater selection and convenience 2.Customer experience 3.Traffic to its website 4.Number of sellers 5.Lower cost structure 6.Lower prices

Try cognitive shuffling independently by following these instructions: 1. Choose a word to begin with, such as “rain,” “ocean,” or “forest.” 2. Start with the first letter of the chosen word; in the case of “rain,” you’d start with “r.” Think of another word that starts with that letter, like “river.” If possible, create a mental image of a flowing river. If you have aphantasia and cannot visualize, simply recall the word without visualization. Now think of another word that begins with the letter “r,” such as “rhinoceros” or “rabbit,” and bring it to mind. Keep going until you have exhausted all the words starting with “r.” 3. Move on to the following letter in the original word, in this case “a.” Repeat the process by thinking of words that begin with “a” and visualizing related mental images. 4. Continue this practice, progressing through each letter of the original word, gradually allowing yourself to drift off into sleep. Should any stressful thoughts arise and capture your attention, simply acknowledge them, and gently guide your focus back to the letter you were most recently contemplating.

CROSSWORD INSTRUCTIONS 1.Read the Clues: Start by carefully reading through all the clues, both across and down. Each clue corresponds to a word or phrase you must fill in the grid. 2.Scan for Easy Answers: Look for clues that seem easy to solve based on your initial understanding of the clue or if you immediately know the answer. Fill in these answers first. 3.Work from Known Letters: As you fill in words, use the letters you've already entered to help solve other clues that intersect with them. 4.Think of Synonyms: Clues often contain synonyms or indirect references to the answer. If you're stuck, think of alternative words to fit the clue. 5.Consider Word Length: Pay attention to the number of letters in each answer. This can help you eliminate possibilities and narrow down potential answers. 6.Don't Get Stuck: If you're completely stuck on a clue, don't dwell on it for too long. Move on to other clues and come back to it later with fresh eyes. 7.Check for Mistakes: Once you've completed the puzzle or filled in as much as you can, go back and double-check your answers. Look for any mistakes or inconsistencies, especially where intersecting words meet. 8.Enjoy the Process: Solving a crossword puzzle is meant to be fun and challenging. Don't get discouraged if you find it difficult at times. Take

There are various, centuries-old, true British traditions to secure this aim. 1. All orders and directives to the public are worded in such a way that they should have no meaning whatever. 2. All official letters are written in such a language that the oracles of Delphi sound as examples of clear, outspoken, straightforward statements compared with them. 3. Civil Servants never make decisions, they only promise to ‘consider,’ — ‘consider favourably’ — or — and this is the utmost — ‘reconsider’ certain questions. 4. In principle the British Civil Servant stands always at the disposal of the public. In practice he is either in ‘conference’ or out for lunch, or in but having his tea, or just out. Some develop an admirable technique of going out for tea before coming back from lunch.

parallel to all other ages, not a chronological series of events. Indeed, one of the great marvels of God’s gracious activity toward us is that it occurs in real time without being prejudiced in favor of any particular age. Just because we are the latest does not mean we are the best. The effects of sin prevent any age—including ours—from being “golden,” at least in the spiritual sense. Every Christian generation learns equally the lessons of Revelation—that God is in control, that the powers of the world are minuscule when compared with God, that God is as likely to work through apparent weakness and failure as through strength and success, and that in the end God’s people will prevail. Revelation is the last book of the Bible. It reveals important truths about the end times. But it is also last in another important sense—it calls on all the hermeneutical courage, wisdom, and maturity one can muster in order to be understood properly. In many ways it serves as a graduation exercise for the NIV Application Commentary Series, an opportunity to fully apply the many lessons we have learned in the Bridging Contexts sections of previous volumes. God’s time is his, not ours. The story of God’s gracious activity on our behalf will be fulfilled in a great and glorious conclusion. But all Christians, everywhere and at all times, have equal access to the time. That access has been and is made possible by God’s message in the book of Revelation. Terry C. Muck Author’s Preface AS A NEW CHRISTIAN recently converted from atheism, I eagerly hurried through Paul’s letters, reaching Revelation as soon as possible. Once I reached it, however, I could hardly understand a word of it. I listened attentively to the first few “prophecy teachers” I heard, but even if they had not contradicted one another, over the years I watched as most of their detailed predictions failed to materialize. Perhaps six years after my conversion, as I began to read Revelation in Greek for the first time, the book came alive to me. Because I was now moving through the text more carefully, I noticed the transitions and the structure, and I realized it was probably addressing something much different from what I had first supposed. At the same time, I catalogued parallels I found between Revelation and biblical prophets like Daniel, Ezekiel, and Zechariah. I also began reading an apocalypse contemporary with Revelation, 4 Ezra (2 Esdras in the Apocrypha), to learn more about the way Revelation’s original, first-century audience may have heard its claims. Yet even in my first two years as a Christian, Revelation and other end-time passages proved a turning point for me. As a young Christian, I was immediately schooled in a particular, popular end-time view, which I respectfully swallowed (the

If you recall, in Ramanujan's letters to English mathematicians, he claimed that 1 + 2 + 3 +...= -1/12. He was so surprised when Hardy took him seriously that he replied on 27 February 1913 in the following words: 'I was expecting a reply from you similar to the one which a Mathematics Professor at London wrote asking me to study Infinite Series and not fall into the pitfalls of divergent series. If I had given you my methods of proof I am sure you will follow the London Professor. I told him that the sum of an infinite number of terms of the series: 1 + 2 + 3 + 4 +...= -1/12 under mu theory. If I tell you this, you will at once point out to me the lunatic asylum as my goal.' It turns out that not only had Ramanujan independently rediscovered the Bernoulli numbers, but he may have found more than one way to prove that 1 +2 +3 + 4 ...= -1/12. This is now called Ramanujan summation and gives us an insight into the ways in which the sum of a sequence can be divergent. Of course, the sum of all the positive whole numbers is infinite, but if you can somehow peel that infinity back out of the way and look at what else is going on, there's a -1/12 in there.

The Ekarv method, named after Margareta Ekarv of the Swedish Postal Museum, is a proven set of guidelines, the effectiveness of which has been substantiated by research and has been widely adopted. 1. Use simple language to express complex ideas. 2. Use normal spoken word order. 3. One main idea per line, the end of the line coinciding with the natural end of the phrase. "The robbers were sentenced to death by hanging" is short and to the point. 4. Lines of about 45 letters; text broken into short paragraphs of four or five lines. 5. Use the active form of verbs and state the subject early in the sentence. 6. Avoid: subordinate clauses, complicated constructions, unnecessary adverbs, hyphenating words and the end of lines. 7. Read texts aloud and note natural pauses. 8. Adjust wording and punctuation to reflect the rhythm of speech. 9. Discuss texts with colleagues and consider their comments. 10. Pin draft texts in their final positions to assess affect. 11. Continually reverse and refine the wording. 12. Concentrate the meaning to an "almost poetic level".

How to Write a Suggestion Letter No need to ramble on about your environmental concerns or the ideology behind your lifestyle. Keep your letter short and concise, your words tactful and courteous, and your content diplomatic and hopeful. In short, write a letter that you would like to receive. 1. Start with gratitude: state your appreciation for the company, such as the efficiency, affordability, or availability of their product or service. 2. Show understanding of the current practice employed. 3. Address the problem. 4. Propose up to three constructive solutions. 5. Support your solutions with working examples: how other companies have addressed the problem effectively. 6. Mention how the change would benefit your addressee, focusing on financial profit. 7. Gracefully conclude with a positive note.

Rainer Maria Rilke wrote a series of letters to a young military officer who wished to be a poet. In one of them he responds to the young man’s lament that he had lost his belief in God: Why don’t you think of him as the one who is coming, who has been approaching from all eternity? … What keeps you from projecting his birth into the ages that are coming into existence, and living your life as a painful and lovely day in the history of a great pregnancy?13

In the great majority of cases the lack of performance exceeding or even matching an unmanaged index in no way reflects lack of either intellectual capacity or integrity. I think it is much more the product of: (1) group decisions—my perhaps jaundiced view is that it is close to impossible for outstanding investment management to come from a group of any size with all parties really participating in decisions; (2) a desire to conform to the policies and (to an extent) the portfolios of other large well-regarded organizations; (3) an institutional framework whereby average is “safe” and the personal rewards for independent action are in no way commensurate with the general risk attached to such action; (4) an adherence to certain diversification practices which are irrational; and finally and importantly, (5) inertia.6 Classical

The divine meaning of the Scriptures has to be gleaned from the letter of it and beyond the letter, through contemplation guided by the Spirit. In the Fathers we do not find any fundamentalism, but Scripture opened by the Spirit to its very heart, namely the mystery of the Trinity, the source of love, and Christ's victory over death and hell, the triumph of love. If you try to reduce the divine meaning to the purely external signification of the words, the Word will have no reason to come down to you. It will return to its secret dwelling, which is contemplation that is worthy of it. For it has wings, this divine meaning, given to it by the Holy Spirit who is its guide ... But to be unwilling ever to rise above the letter, never to give up feeding on the literal sense, is the mark of a life of falsehood. Origen Commentary on Proverbs, 2.3 (PG 17, 2.2.1-4) Origen, whose Brilliant thought fertilized all Christian spirituality, especially, but not only, in the East, compares Scripture to an almond. He himself is an inspired interpreter of Scripture, and if his thought has had to be corrected on other points, it remains fully and directly nourishing in this field. The bitter rind is the letter that kills and that has to be rejected. The protecting shell is the ethical teaching, that, as a necessary part of the process of going into greater depth, requires a course of careful purification. Then the spiritual kernel is reached, which is all that matters, which feeds the soul on the mysteries of divine wisdom.

MIRACULOUS!” . . . “Revolutionary!” . . . “Greatest ever!” We are inundated by a flood of extravagant claims as we channel surf the television or flip magazine pages. The messages leap out at us. The products assure that they are new, improved, fantastic, and capable of changing our lives. For only a few dollars, we can have “cleaner clothes,” “whiter teeth,” “glamorous hair,” and “tastier food.” Automobiles, perfume, diet drinks, and mouthwash are guaranteed to bring happiness, friends, and the good life. And just before an election, no one can match the politicians’ promises. But talk is cheap, and too often we soon realize that the boasts were hollow, quite far from the truth. “Jesus is the answer!” . . . “Believe in God!” . . . “Follow me to church!” Christians also make great claims but are often guilty of belying them with their actions. Professing to trust God and to be his people, they cling tightly to the world and its values. Possessing all the right answers, they contradict the gospel with their lives. With energetic style and crisp, well-chosen words, James confronts this conflict head-on. It is not enough to talk the Christian faith, he says; we must live it. “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” (2:14). The proof of the reality of our faith is a changed life. Genuine faith will inevitably produce good deeds. This is the central theme of James’ letter, around which he supplies practical advice on living the Christian life. James begins his letter by outlining some general characteristics of the Christian life (1:1–27). Next, he exhorts Christians to act justly in society (2:1–13). He follows this practical advice with a theological discourse on the relationship between faith and action (2:14–26). Then James shows the importance of controlling one’s speech (3:1–12). In 3:13–18, James distinguishes two kinds of wisdom—earthly and heavenly. Then he encourages his readers to turn from evil desires and obey God (4:1–12). James reproves those who trust in their own plans and possessions (4:13—5:6). Finally, he exhorts his readers to be patient with each other (5:7–11), to be straightforward in their promises (5:12), to pray for each other (5:13–18), and to help each other remain faithful to God (5:19, 20). This letter could be considered a how-to book on Christian living. Confrontation, challenges, and a call to commitment await you in its pages. Read James and become a doer of the Word (1:22–25).

Not trusting the Bible literally led him into 3 steps of disobedience that the Devil wanted Nida to take on as his life’s purpose: Selective belief – believing only what he agrees with in the Bible Paraphrasing – willing to change and rewrite anything he doesn’t agree with Selective obedience – obeying what he decides to obey, since we can never know for sure what God said in a paraphrase, because you can never know where God left off and man’s opinions began. But look how specific God is about obeying His words to the letter: “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.” (Deuteronomy 4:2) In summary, please keep in mind two points: You cannot believe God’s words, if you don’t know which words are God’s and which words are man’s. And you cannot keep God’s commandments, if you don’t know what He literally said.

As you doubtless noticed, sometimes the words matched the pictures and sometimes they didn’t. It probably felt more difficult to name the pictures when there was a mismatch. That’s because when an experienced reader sees a printed word, it’s quite difficult not to read it. Reading is automatic.Thus the printed word pants conflicts with the word you are trying to retrieve, shirt. The conflict slows your response. A child just learning to read wouldn’t show this interference, because reading is not automatic for him.When faced with the letters p, a, n, t, and s, the child would need to painstakingly (and thus slowly) retrieve the sounds associated with each letter, knit them together, and recognize that the resulting combination of sounds forms the word pants. For the experienced reader, those processes happen in a flash and are a good example of the properties of automatic processes: (1) They happen very quickly. Experienced readers read common words in less than a quarter of a second. (2) They are prompted by a stimulus in the environment, and if that stimulus is present, the process may occur even if you wish it wouldn’t.Thus you know it would be easier not to read the words in Figure 3, but you can’t seem to avoid doing so. (3) You are not aware of the components of the automatic process.That is, the component processes of reading (for example, identifying letters) are never conscious.The word pants ends up in consciousness, but the mental processes necessary to arrive at the conclusion that the word is pants do not.The process is very different for a beginning reader, who is aware of each constituent step (“that’s a p, which makes a ‘puh’ sound . . .”). FIGURE 3: Name each picture, ignoring the text. It’s hard to ignore when the text doesn’t match the picture, because reading is an automatic process.   The example in Figure 3 gives a feel for how an automatic process operates, but it’s an unusual example because the automatic process interferes with what you’re trying to do. Most of the time automatic processes help rather than hinder. They help because they make room in working memory. Processes that formerly occupied working memory now take up very little space, so there is space for other processes. In the case of reading, those “other” processes would include thinking about what the words actually mean. Beginning readers slowly and painstakingly sound out each letter and then combine the sounds into words, so there is no room left in working memory to think about meaning (Figure 4).The same thing can happen even to experienced readers. A high school teacher asked a friend of mine to read a poem out loud. When he had finished reading, she asked what he thought the poem meant. He looked blank for a moment and then admitted he had been so focused on reading without mistakes that he hadn’t really noticed what the poem was about. Like a first grader, his mind had focused on word pronunciation, not on meaning. Predictably, the class laughed, but what happened was understandable, if unfortunate.

When his teaching is more straightforward, it is no less baffling or challenging. Blessed are the meek (Mt 5:5); to look at a woman with lust is to commit adultery (Mt 5:28); forgive wrongs seventy times seven (Mt 18:22); you can't be my disciple if you do not give up all your possessions (Lk 14:33); no divorce (Mk 10:9); love your enemies and pray for those who persecute you (Mt 5:44). A passage that gives us the keys to the reign, or kingdom, of God is Matthew 25:31–46, the scene of the judgment of the nations: Then the king will say to those on his right hand, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” As Mother Teresa put it, we meet Christ in the distressing disguise of the poor. Jesus’ teaching and witness is obviously relevant to social, economic, and political issues. Indeed, the Jewish leaders and the Romans (the powers that be of the time) found his teaching and actions disturbing enough to arrest him and execute him. A scene from the life of Clarence Jordan drives home the radicalism and relevance of Jesus’ message. In the early 1950s Clarence approached his brother, Robert Jordan, a lawyer and future state senator and justice of the Georgia Supreme Court, to legally represent Koinonia Farm. Clarence, I can't do that. You know my political aspirations. Why if I represented you, I might lose my job, my house, everything I've got. We might lose everything too, Bob. It's different for you. Why is it different? I remember, it seems to me, that you and I joined the church the same Sunday, as boys. I expect when we came forward the preacher asked me about the same question he did you. He asked me, “Do you accept Jesus as your Lord and Savior?” And I said, “Yes.” What did you say? I follow Jesus, Clarence, up to a point. Could that point by any chance be—the cross? That's right. I follow him to the cross, but not on the cross. I'm not getting myself crucified. Then I don't believe you're a disciple. You're an admirer of Jesus, but not a disciple of his. I think you ought to go back to the church you belong to, and tell them you're an admirer not a disciple. Well now, if everyone who felt like I do did that, we wouldn't have a church, would we? The question, Clarence said, is, “Do you have a church?”25 The early Christian community tried to live according to the values of the reign of God that Jesus proclaimed, to be disciples. The Jerusalem community was characterized by unlimited liability and total availability for each other, sharing until everyone's needs were met (Acts 2:43–47; 4:32–37).26 Paul's exhortation to live a new life in Christ in his letter to the Romans, chapters 12 through 15, has remarkable parallels to Jesus’ Sermon on the Mount in Matthew, chapters 5 through 7, and Luke 6:20–49.27 Both Jesus and Paul offer practical steps for conflict resolution and peacemaking. Similarly, the Epistle of James exhorts Christians to “be doers of the word and not merely hearers who deceive themselves” (1:22), and warns against class divisions (2:1–13) and the greed and corruption of the wealthy (5:1–6).

That's right. I follow him to the cross, but not on the cross. I'm not getting myself crucified. Then I don't believe you're a disciple. You're an admirer of Jesus, but not a disciple of his. I think you ought to go back to the church you belong to, and tell them you're an admirer not a disciple. Well now, if everyone who felt like I do did that, we wouldn't have a church, would we? The question, Clarence said, is, “Do you have a church?”25 The early Christian community tried to live according to the values of the reign of God that Jesus proclaimed, to be disciples. The Jerusalem community was characterized by unlimited liability and total availability for each other, sharing until everyone's needs were met (Acts 2:43–47; 4:32–37).26 Paul's exhortation to live a new life in Christ in his letter to the Romans, chapters 12 through 15, has remarkable parallels to Jesus’ Sermon on the Mount in Matthew, chapters 5 through 7, and Luke 6:20–49.27 Both Jesus and Paul offer practical steps for conflict resolution and peacemaking. Similarly, the Epistle of James exhorts Christians to “be doers of the word and not merely hearers who deceive themselves” (1:22), and warns against class divisions (2:1–13) and the greed and corruption of the wealthy (5:1–6).

One of the results of the Islamic Revolution spreading outside Iran was the creation of Hezbollah, a Shiite terrorist organization in Lebanon. The organization’s name declares its dedication and commitment to Islam. The word Hezbollah is derived from the Arabic Hizb Allah, which means “party or fellowship of Allah.”2 This phrase comes from a Quranic verse (Surah al-Ma’idah, 5:56), which appears in red letters at the top of Hezbollah’s yellow-and-green flag: “The fellowship of Allah that must certainly triumph.”3 At its formation in 1982, Hezbollah was inspired by the ideology behind the Iranian Revolution and its principal leader, Ayatollah Khomeini.4 It adheres to Khomeini’s vision of an Islamic cleric-ruled state,5 vilayat-e-faqih, and thus views Iran as the ultimate example of the successful implementation of that vision. The group reveres Khomeini as the “divinely inspired ruler” of the community of true Muslim believers and Ayatollah Ali Khamenei, Iran’s current Supreme Leader, as the modern “Legal Guardian of Muslims.”6 Hezbollah believes that Allah has established Iran as the “nucleus of the world’s central Islamic state.”7

Christ and His apostles endorsed the validity of every Old Covenant Scripture, command, word, letter, and stroke [2 Timothy 3:16-17; James 2:10; Matthew 4:4; 5:18-19]! The New Covenant itself writes the law known in the Old Covenant (in Jeremiah's day] on our hearts today [Jeremiah 31:33; Hebrews 8:10]. Christ, you see, directs us to obey Moses as well!

CHAPTER ONE The Entrance into Jerusalem and the Cleansing of the Temple 1. The Entrance into Jerusalem Saint John’s Gospel speaks of three Passover feasts celebrated by Jesus in the course of his public ministry: the first, which is linked to the cleansing of the Temple (2:13-25), the Passover of the multiplication of the loaves (6:4), and finally the Passover of his death and Resurrection (for example, 12:1, 13:1), which became “his” great Passover, the basis for the Christian celebration of Easter, the Christian Passover. The Synoptics contain just one Passover feast—that of the Cross and Resurrection; indeed, in Saint Luke’s Gospel, Jesus’ path is presented as a single pilgrim ascent from Galilee to Jerusalem. To begin with, it is an “ascent” in a geographical sense: the Sea of Galilee is situated about 690 feet below sea level, whereas Jerusalem is on average 2500 feet above. The Synoptics each contain three prophecies of Jesus’ Passion as steps in this ascent, steps that at the same time point to the inner ascent that is accomplished in the outward climb: going up to the Temple as the place where God wished “his name [to] dwell”, in the words of the Book of Deuteronomy (12:11, 14:23). The ultimate goal of Jesus’ “ascent” is his self-offering on the Cross, which supplants the old sacrifices; it is the ascent that the Letter to the Hebrews describes as going up, not to a sanctuary made by human hands, but to heaven itself, into the presence of God (9:24). This ascent into God’s presence leads via the Cross—it is the ascent toward “loving to the end” (cf. Jn 13:1), which is the real mountain of God. The immediate goal of Jesus’ pilgrim journey is, of course, Jerusalem, the Holy City with its Temple, and the “Passover of the Jews”, as John calls it (2:13).

The Letter to the Hebrews Hebrews 1 God Has Spoken by His Son 1Long ago God spoke to our ancestors in many and various ways by the prophets, 2but in these last days he has spoken to us by a Son,a whom he appointed heir of all things, through whom he also created the worlds. 3He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustainsb all things by his powerful word. When he had made purification forc sins, he sat down at the right hand of the Majesty on high, 4having become as much superior to angels as the name he has inherited is more excellent than theirs.

Landwehr reached across the table to the folder he’d placed atop the napkin dispenser. He opened it, quietly fished out a sheet of paper encased in plastic, and handed it to me. It looked like this: 1. A SERIAL KILLER IS BORN 2. DAWN 3. FETISH 4. FANTASY WORLD 5. THE SEARCH BEGINS 6. BTK’S HAUNTS 7. PJ’S 8. MO-ID-RUSE 9. HITS 10. TREASURED MEMORIES 11. FINAL CURTAIN CALL 12. DUSK 13. WILL THERE MORE? The next page contained a computer-generated word-search puzzle that at first felt reminiscent of something that a diabolical master-mind like the fictional Hannibal Lecter might create to confound authorities. But the more investigators scrutinized it, the more they realized that this guy was no better at designing a puzzle (he couldn’t quite seem to line the numbers up with the letters) than he was at spelling.

fulfilled by obeying this one command (Galatians 5:15). Peter also exhorted his followers to “above all, love each other deeply” (1 Peter 4:8). And in John’s letters, he wrote that “this is the message you heard from the beginning: We should love one another” (1 John 3:11). James called the command to love your neighbor the “royal law found in Scripture” (James 2:8). Jesus’ first Jewish followers put this command at the top of their marching orders, devoting themselves to fellowship, communal prayer, and breaking bread together (Acts 2:42–47). The emphasis on community was one of the outstanding characteristics of the Jerusalem church, responsible for its magnetic witness and

The opening of this letter is the easy part. Jesus praises the church for the positive things it is being and doing. The Lord repeats this pattern of opening each letter with encouraging words throughout this section of Scripture. Ironically, praise is crucial to recovery. It instills hope. Most men who struggle sexually have hidden their secret lives of sin for so long that they are hounded by a tremendous fear of being found out. If their fears come true, they may fall into a pit of despair. By contrast, it is the Lord’s nature to be gentle with his people, even when they are in sin. He truly is longsuffering. As the second chapter in Romans points out, “Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God’s kindness leads you toward repentance?” (2:4). By offering praise, Jesus gently affirms his love for them. He continued to John in Revelation, “Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols” (2:20). The Lord now transitions into the real issue. First, notice the use of the word tolerate. It appears this church knew what was going on but just looked the other way. Were the leaders merely putting up with open immorality? Not only that, but the woman somehow worked her way into a position of authority—a self-made leader. This situation isn’t unique to the first century. We see the same thing happening today. Many pastors refuse to believe that the men, women, and youth in their churches are viewing pornography and engaging in immoral sexual behaviors. Either they simply don’t want to believe it or they are trapped by the same problems and feel a lack of credibility to address those who are in the wrong. Today, the word tolerance is used as if it were a great virtue. I want to dispel this myth. No doubt God is patient, and we are all living proof of his patience. However, God is not tolerant in that he is consistent in what he does and doesn’t like in our behaviors and hearts. Otherwise Jesus would not have had to die for the sin of the world. The same things that upset him in Genesis upset him throughout Scripture. Remember, “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8).

1.      When you do not know what I am, then I am something. But when you know what I am, then I am nothing. What am I? Answer 2.      You can see me in water, but I never get wet. What am I? Answer 3.      The more you take, the more you leave behind. What am I? Answer 4.      When I am released to the wind, you look away and you pretend, but away your friends I will send. What am I? Answer 5. What English word has three consecutive double letters? Answer

Chapter 8 I am a saint If I walked into any church in America and asked how many perceived themselves as a sinner saved by grace, almost everyone would raise their hands. But then if I asked how many perceive themselves as saints, few, if any, would raise their hands. My response would be: Which is the most biblically accurate statement of who you are as a Christian? Does the Bible refer to the believer as a sinner or a saint? Did Paul address his letters to the sinners at Ephesus or to the saints? Look at the truth in 1 Corinthians 1:2, "To the Church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours" (NASB). Tragically, many Christians live their lives as though the passage reads, "To others in the church who are struggling to be sanctified, sinners by calling (or saints by hard work), with some who call upon the name of the Lord, my Lord, but I'm not sure about theirs." Every Child of God Is a Saint The overwhelming and consistent message of the New Testament is that we are all saints by the grace of God, sanctified because we are in Christ Jesus. Every child of God is a saint because he is in Christ Jesus. The most overwhelming concept in the early parts of Ephesians is the tremendous inheritance we have in Christ. “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing *in Christ*. For he chose us *in Him* before the creation of the world” Ephesians 1:3-4 (emphasis added). Forty times in the one book of Ephesians, references are made to either you being in Christ or Christ in you. And for every verse throughout the Bible that talks about Christ being in you, 10 verses can be found that talk about you being in him. Go through the rest of Ephesians 1 and see how many times you can find this truth. In verse 7 you will find, “*in Him* we have redemption.” In verse 11 it says “*in Him* we were also chosen.” Verse 12 will tell you that your hope lies *in Christ*. Verse 13 says that you were included *in Christ* when you heard the word of truth. The problem is not that the Bible does not clearly identify believers as saints - it does! The primary problem is, we just do not see it! So Paul says in Ephesians 1:18, “I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance *in the* saints” (emphasis added).

Question #1: How is this different from everything else I’ve seen? Question #2: What’s in it for me? Question #3: How do I know this is real? Question #4: What’s holding me back? Question #5: Who/What is to blame? Question #6: Why now? Question #7: Why should I trust you? Question #8: How does it work? Question #9: How can I get started? Question #10: What do I have to lose?

My speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power” (1 Corinthians 2: 4). In the same letter he wrote, “For the kingdom of God does not consist in talk but in power,” and he speaks of the Holy Spirit giving “the working of miracles” (1 Corinthians 4: 20; 12: 10).

Though they received the message from Paul and his companions, the Thessalonians understood that the message did not originate with them. As Augustine puts it, “It is called the word of God . . . because a divine and not a human doctrine is handed down.”3 Paul’s Letters show that he thought carefully about his responsibilities to the “word” that he proclaimed. As a carrier of God’s word, Paul guarded the message as a precious object that did not belong to him. He saw himself as being entrusted with the word (2:4), as an ambassador

I have come to believe 143 is the numerical equivalent of I love you. 1—a one-letter word. 4—a four-letter word. 3—a three-letter word.

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