Convert Text To Quotes

Accepting a psychiatric diagnosis is like a religious conversion. It's an adjustment in cosmology, with all its accompanying high priests, sacred texts, and stories of religion. And I am, for better or worse, an instant convert.

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

Odd how people interested in religion spend so much time trying to convert the obvious meaning of their texts that are their authority.

Small caps

More interestingly, it could be argued that, if fantasy (and debatably the literature of the fantastic as a whole) has a purpose other than to entertain, it is to show readers how to perceive; an extension of the argument is that fantasy may try to alter readers' perception of reality. Of course, quack religions (etc.) make similar attempts, but a major difference is that, while the latter attempt to convert people to their codified way of thinking, the best fantasy introduces its readers into a playground of rethought perception, where there are no restrictions other than those of the human imagination. In some modes of the fantastic – e.g., magic realism and surrealism – the attempt to alter the reader's perception is overt, but most full-fantasy texts have at their core the urge to change the reader; that is, full fantasy is by definition a subversive literary form.

The key point here is Macaulay’s belief that “knowledge and reflection” on the part of the Hindus, especially the Brahmanas, would cause them to give up their age-old belief in anything Vedic in favor of Christianity. The purpose was to turn the strength of Hindu intellectuals against their own kind by utilizing their commitment to scholarship in uprooting their own tradition, which Macaulay viewed as nothing more than superstitions. His plan was to educate the Hindus to become Christians and turn them into collaborators. He persisted with this idea for fifteen years until he found the money and the right man for turning his utopian idea into reality. He needed someone who would translate and interpret the Vedic texts in such a way that the newly educated Indian elite would see the superiority of the Bible and choose that over everything else. Upon his return to England, after a good deal of effort he found a talented but impoverished young German Vedic scholar by name Friedrich Max Muller who was willing to take on the arduous job. Macaulay used his influence with the East India Company to find funds for Max Muller’s translation of the Rig Veda. Though an ardent German nationalist, Max Muller agreed for the sake of Christianity to work for the East India Company, which in reality meant the British Government of India. He also badly needed a major sponsor for his ambitious plans, which he felt he had at last found. The fact is that Max Muller was paid by the East India Company to further its colonial aims, and worked in cooperation with others who were motivated by the superiority of the German race through the white Aryan race theory. This was the genesis of his great enterprise, translating the Rig Veda with Sayana's commentary and the editing of the fifty-volume Sacred Books of the East. In this way, there can be no doubt regarding Max Muller’s initial aim and commitment to converting Indians to Christianity. Writing to his wife in 1866 he observed: “It [the Rig Veda] is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.” Two years later he also wrote the Duke of Argyle, then acting Secretary of State for India: “The ancient religion of India is doomed. And if Christianity does not take its place, whose fault will it be?” This makes it very clear that Max Muller was an agent of the British government paid to advance its colonial interests. Nonetheless, he still remained an ardent German nationalist even while working in England. This helps explain why he used his position as a recognized Vedic and Sanskrit scholar to promote the idea of the “Aryan race” and the “Aryan nation,” a theory amongst a certain class of so-called scholars, which has maintained its influence even until today.

The Sixers killed my brother last night,” he said, almost whispering. At first, I was too stunned to reply. “You mean they killed his avatar?” I asked, even though I could already tell that wasn’t what he meant. Shoto shook his head. “No. They broke into his apartment, pulled him out of his haptic chair, and threw him off his balcony. He lived on the forty-third floor.” Shoto opened a browser window in the air beside us. It displayed a Japanese newsfeed article. I tapped it with my index finger, and the Mandarax software translated the text to English. The headline was ANOTHER OTAKU SUICIDE. The brief article below said that a young man, Toshiro Yoshiaki, age twenty-two, had jumped to his death from his apartment, located on the forty-third floor of a converted hotel in Shinjuku, Tokyo, where he lived alone. I saw a school photo of Toshiro beside the article. He was a young Japanese man with long, unkempt hair and bad skin. He didn’t look anything like his OASIS avatar. When Shoto saw that I’d finished reading, he closed the window. I hesitated a moment before asking, “Are you sure he didn’t really commit suicide? Because his avatar had been killed?” “No,

They stood on tiptoe, strained their eyes. “Let me look.” “Well, look then.” “What you see?” That was the question. No one saw anything. Then, simultaneously, three distinct groups of marchers came into view. One came up 125th Street from the east, on the north side of the street, marching west towards the Block. It was led by a vehicle the likes of which many had never seen, and as muddy as though it had come out of East River. A bare-legged black youth hugged the steering-wheel. They could see plainly that he was bare-legged for the vehicle didn’t have any door. He, in turn, was being hugged by a bare-legged white youth sitting at his side. It was a brotherly hug, but coming from a white youth it looked suggestive. Whereas the black had looked plain bare-legged, the bare-legged white youth looked stark naked. Such is the way those two colors affect the eyes of the citizens of Harlem. In the South it’s just the opposite. Behind these brotherly youths sat a very handsome young man of sepia color with the strained expression of a man moving his bowels. With him sat a middle-aged white woman in a teen-age dress who looked similarly engaged, with the exception that she had constipation. They held a large banner upright between them which read: BROTHERHOOD! Brotherly Love Is The Greatest! Following in the wake of the vehicle were twelve rows of bare-limbed marchers, four in each row, two white and two black, in orderly procession, each row with its own banner identical to the one in the vehicle. Somehow the black youths looked unbelievably black and the white youths unnecessarily white. These were followed by a laughing, dancing, hugging, kissing horde of blacks and whites of all ages and sexes, most of whom had been strangers to each other a half-hour previous. They looked like a segregationist nightmare. Strangely enough, the black citizens of Harlem were scandalized. “It’s an orgy!” someone cried. Not to be outdone, another joker shouted, “Mama don’t ’low that stuff in here.” A dignified colored lady sniffed. “White trash.” Her equally dignified mate suppressed a grin. “What else, with all them black dustpans?” But no one showed any animosity. Nor was anyone surprised. It was a holiday. Everyone was ready for anything. But when attention was diverted to the marchers from the south, many eyes seemed to pop out in black faces. The marchers from the south were coming north on the east side of Seventh Avenue, passing in front of the Scheherazade bar restaurant and the interdenominational church with the coming text posted on the notice-board outside: SINNERS ARE SUCKERS! DON’T BE A SQUARE! What caused the eyes of these dazed citizens to goggle was the sight of the apparition out front. Propped erect on the front bumper of a gold-trimmed lavender-colored Cadillac convertible driven by a fat black man with a harelip, dressed in a metallic-blue suit, was the statue of the Black Jesus, dripping black blood from its outstretched hands, a white rope dangling from its broken neck, its teeth bared in a look of such rage and horror as to curdle even blood mixed with as much alcohol as was theirs. Its crossed black feet were nailed to a banner which read: THEY LYNCHED ME! While two men standing in the back of the convertible held aloft another banner reading: BE NOT AFRAID!

Scripture and Tradition Scriptural exegesis was no mere school exercise. The New Testament text became the battleground for the fierce debates over the nature of Jesus, God and man, that were waged in the fifth century and exegesis was the weapon that all the combatants wielded with both skill and conviction.23 The scriptural witness, often couched in familiar, popular, and even homely language, had to be converted into the abstract and learned currency of theology, the language of choice of the Church’s intelligentsia. Scripture, as it turned out, was merely the starting point. The steering mechanism was exegesis, and behind the exegesis, the helmsman at the rudder, stood another elemental principle: tradition.24 Judaism, Christianity, and Islam each possessed a Scripture that was, by universal consent, a closed Book. But God’s silence was a relative thing, and his providential direction of the community could be detected and “read” in other ways. Early within the development of Christianity, for example, one is aware of a subtle balance operating between appeals to Scripture and tradition. It was not a novel enterprise. By Jesus’ time the notion of an oral tradition separate from but obviously connected to the written Scriptures was already familiar, if not universally accepted, in Jewish circles. Jesus and the Pharisees debated the authority of the oral tradition more than once, and though he does not appear to have denied the premise, Jesus, his contemporaries remarked, “taught on his own authority,” not on that of some other sage. He substituted his authority for the tradition of the Fathers. Thus Jesus was proposing himself as the source of a new tradition handed on to his followers and confirmed by the Holy Spirit on the day of Pentecost. The Christian view that there was a tradition distinct from the Scriptures may have begun with the early understanding of Scripture as synonymous with the Bible—serious exegetical attention did not begin to be paid to the Gospels until the end of the second century—whereas the “tradition” was constituted of the teachings and redemptive death of Jesus, both of which Jesus himself had placed in their true “scriptural” context.25 Thus, even when parts of Jesus’ teachings and actions had been committed to writing in the Gospels, and so began to constitute a new, specifically Christian Scripture, the distinction between Scripture in the biblical sense and tradition in the Christian sense continued to be felt in the Christian community.26

Like Felicity they methodically checked the house office, safe and family bank account details and financial affairs. Angelina then had Inspector Mick bug the boys’ homes, cars and offices and with the information she acquired came knowledge and contacts. She wrote a programme called listen, it saved all conversations digitally and converted it to text into a computer file in a remote location not traceable to her or anybody at 3WW but it recorded all his illicit dealings and it gave her valuable information. She hacked into their individual MIS computer systems and sent spyware via e-mail called virus protection free download and once opened it went through their c drive, all files on their computers, and copied all files to a ip address of a remote computer of Angelina’s request, in a phantom company named Borrow. All data was heavily encrypted and deleted after access and storage was onto an external hard drive storage box, deleting the electronic footpath. The spyware recorded their strokes on the keyboard and Angelina was able to secure even their banking pins and passwords and all their computer passwords. She had a brilliant computer mind, wasted in librarianship

into which he placed a large-print copy of Wordsworth’s poem “I Wandered Lonely as a Cloud.” To this he added the bookworms, who busily got to work. They slithered over the text, their small bodies and unfathomable collective id unconsciously examining every sentence, word, vowel sound and syllable. They probed deeply into the historical, biographical and geographical allusions, then they explored the inner meanings hidden within the meter and rhythm and juggled ingeniously with subtext, content and inflection. After that they made up a few verses of their own and converted the result into binary. Lakes! Daffodils! Solitude! Memory! whispered the worms excitedly as Mycroft carefully closed the book and locked it.

Introduction This book is devoted to the blessed Father, Son, Holy Spirit. Daily working together as unified Godhead for our best interest. Would be incomplete without Jesus direct love bestowed upon me, through a perpetual act of faith in God. Fully trusting Jesus to lead me into a carefully laid-out plan. Dedicating this book to my children: Faith is 6, Christian 11, Christina 12 years old. Izzabella, my niece, is also featured in the story, Sally Saved Three Times. These Children are the inspiration for the characters in the stories. Added some personal experiences acquired during my childhood. Appreciate the support of my Mom, Dad, brother, Jacob, for being here for me the last five years. They helped me through hard circumstances when I needed them the most. Thank You! My second family is at the Erie Wesleyan Methodist Church on the corner of 29th and Liberty. They covered my life with prayer; great friends from the Lord; Supporting me on my journey towards my heavenly home. I am also thankful for Mike Lawrence who encouraged me to keep writing. Thanks, brother! This spectacular close friend of mine wrote the Forward of this book. He is God-given for moral support and prayer. Friends forever from Erie, Pennsylvania! There are scripture references, along with Bible lessons featured in each story. These short stories are ideal for devotions or bedtime stories. Suitable for parents and grandparents to read to children, grandchildren. Forward It is rare today to find Christians who are in love with doing the Lord's service. Many would sit to the side and let others bush-wack the path, but Bryan has always been the one who delights in making the way clear for others. His determination, commitment to producing these writings was encouraging to watch come to fruition. Take time now see for yourself how God is directing these works to provide something sincere, pure, innocent for families to enjoy. A pleasant respite from a sin-sick world. So, please, feel free to find a quiet place today and enjoy them alone or with your family. This body of work calls upon us to take time to be holy. I believe with all my heart that this is the authors intent, the Lord's plan, my hearts prayer that they bless you as much as they have blessed me. May God bless the time and energies sacrificed by the author in its production. Sincerely in Christ, Michael Lawrence. When writing with Shirley Dye on messenger about editing the book, she commented that this book would be a blessing to many people. That is my solemn humble prayer. Short Story Content 1. Mr. B.G. (My Testimony) 2. Trevor Wins Three Times 3. Winning The Man ON Rock-Hill 4. Sally Saved Three Times 5. Jonathan and Family Find God 6. Upright and Prideful Key Text, (Matthew 18:3), “And (Jesus) said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

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

Fiscal Numbers (the latter uniquely identifies a particular hospitalization for patients who might have been admitted multiple times), which allowed us to merge information from many different hospital sources. The data were finally organized into a comprehensive relational database. More information on database merger, in particular, how database integrity was ensured, is available at the MIMIC-II web site [1]. The database user guide is also online [2]. An additional task was to convert the patient waveform data from Philips’ proprietary format into an open-source format. With assistance from the medical equipment vendor, the waveforms, trends, and alarms were translated into WFDB, an open data format that is used for publicly available databases on the National Institutes of Health-sponsored PhysioNet web site [3]. All data that were integrated into the MIMIC-II database were de-identified in compliance with Health Insurance Portability and Accountability Act standards to facilitate public access to MIMIC-II. Deletion of protected health information from structured data sources was straightforward (e.g., database fields that provide the patient name, date of birth, etc.). We also removed protected health information from the discharge summaries, diagnostic reports, and the approximately 700,000 free-text nursing and respiratory notes in MIMIC-II using an automated algorithm that has been shown to have superior performance in comparison to clinicians in detecting protected health information [4]. This algorithm accommodates the broad spectrum of writing styles in our data set, including personal variations in syntax, abbreviations, and spelling. We have posted the algorithm in open-source form as a general tool to be used by others for de-identification of free-text notes [5].

Page 36-38: Many, perhaps most, biblical verses prescribing religious acts and obligations are ‘understood’ by classical Judaism, and by present-day Orthodoxy, in a sense which is quite distinct from, or even contrary to, their literal meaning as understood by Christian or other readers of the Old Testament, who only see the plain text. … Apologetics of Judaism claim that the interpretation of the Bible, originated by the Pharisees and fixed in the Talmud, is always more liberal than the literal sense. But some of the examples below show that this is far from being the case. … In numerous cases general terms such as ‘thy fellow’, ‘stranger’, or even ‘man’ are taken to have an exclusivist chauvinistic meaning. The famous verse ‘thou shalt love thy fellow as thyself’ (Leviticus, 19:18) is understood by classical (and present-day Orthodox) Judaism as an injunction to love one’s fellow Jew, not any fellow human. Similarly, the verse ‘neither shalt thou stand against the blood of thy fellow’ (ibid., 16) is supposed to mean that one must not stand idly by when the life (‘blood’) of a fellow Jew is in danger; but, as will be seen in Chapter 5, a Jew is in general forbidden to save the life of a Gentile, because ‘he is not thy fellow’. The generous injunction to leave the gleanings of one’s field and vineyard ‘for the poor and the stranger’ (ibid., 9-10) is interpreted as referring exclusively to the Jewish poor and to converts to Judaism. … It is quite clear even from these examples that when Orthodox Jews today (or all Jews before about 1780) read the Bible, they are reading a very different book, with a totally different meaning, from the Bible as read by non-Jews or non-Orthodox Jews. … If such a communication gap exists in Israel, where people read Hebrew and can readily obtain correct information if they wish, one can imagine how deep is the misconception abroad, say among people educated in the Christian tradition. In fact, the more such a person reads the Bible, the less he or she knows about Orthodox Judaism.

How could a converted Jew regard the new covenant as a better covenant, if now his children were to be excluded from God's dealings with his people, no longer receiving a sign of God's covenant promise? If such were the case, Peter and later Paul would surely have had to face that question repeatedly. And yet it is never debated or even mentioned in the NewTestament. Peter and Paul are never called upon to answer the question: Do we baptize the infants of believing parents? Why not? Because Acts 2:39 and other texts underscore that the. covenant is the polity or constitution of God's kingdom. It's the way he operates his church, in both the Old and New Testament eras.

The philosopher has a duty,... in reading scientific texts, to combine semantic tolerance with semantic criticism—to accept in practice what he denounces as a matter of principle, namely, the confusions that result from illegitimately converting correlations into identifications.

The philosopher has a duty,... in reading scientific texts, to combine semantic tolerance with semantic criticism—to accept in practice what he denounces as a matter of principle, namely, the confusions that result from illegitimately converting correlations into identifications.

Convert Text Files from Windows Format to Linux Format and Vice-Versa $ dos2unix $ unix2dos Sooner or later you're going to be sent a file or download one that uses a pair of CR (carriage return) and LF (line feed) characters to terminate lines in the file.  Those type of files are Windows/DOS formatted.  Unix-like operating systems simply use the LF character to terminate a line.  Sometimes this can cause issues.  To convert the file to a unix-like format, use dos2unix.  To examine the line termination characters use "cat -A" or the "file" command. $

Making ourselves feel solid, permanent, separate, continuous and defined – by constantly scanning the phenomenal horizon for reference points which substantiate these criteria – is a convoluted process. The phenomena of our perception will only serve us temporarily in this capacity. So if we take this course, we sentence ourselves to the continuous activity of establishing and replacing reference points. When we engage in this process, we convert our perceptual circumstances into a prison. In fact, our perceptual circumstances not only become an incarceration, but a very subtle personal torture chamber. We need to be continually on the look-out for new reference points. We need to reassess old reference points. We need to imbue ourselves with a certain pervasive nervousness. We need to foster a sense of unease about the whole process of experiencing existence. It could become unrelenting hard work in our own personal forced labour camp. In our attempts to establish reference points we react to the phenomena of our perception in three ways. We are either attracted, we are averse or we are indifferent. Attraction, aversion and indifference are usually referred to, in the translations of Buddhist texts, as lust (desire or attachment); hatred (anger or aggression); and ignorance. Although these words have a distinct application to the three distorted tendencies (usually referred to as ‘the Three Poisons’), they have connotations in English that lend them the tone of ‘the Seven Deadly Sins’. If we encounter anything that seems to substantiate our fictions of solidity, permanence, separateness, continuity, and definition – we are attracted, we reach out for it. If we encounter anything that threatens these fictions – we are averse, we push it away. If we encounter anything that neither substantiates nor threatens these fictions – we are indifferent. What we cannot manipulate, we ignore. But what is left of our responses if these three fictions dissolve? The question of what our experience would be like without attraction, aversion, and indifference poses an interesting challenge to our rationale. In fact, we cannot approach this question at all, if we approach it through conventional reasoning. Fundamentally this question deals with the nature of experience itself. If attraction, aversion, and indifference dissolve, what remains is not any ‘kind of experience’; it is simply experience – experience as such. In terms of experience as such; we are completely present, open, and free in the experience of whatever arises as a perception. Dechen, Khandro; Chogyam, Ngakpa (2014-01-14). Spectrum of Ecstasy: Embracing the Five Wisdom Emotions of Vajrayana Buddhism (p. 45). Shambhala Publications. Kindle Edition.

Shane lingered over a sickly sweet bit of doggerel comparing accepting Christ into one’s life with turning a pumpkin into a Jack-o-Lantern. “It sounds like God is seriously going to mutilate you.” Roselyn took the pamphlet from Shane, her eyes flickering over the text. “I always pictured it a bit more like a lobotomy than an evisceration.

Do We Need a Eulogy or a Birth Announcement? Like most African-Americans my age and older, I have been touched by the virtue and disturbed by the failures of the African-American church. I have had some of the richest times of celebration and praise in local black churches. And I’ve also experienced some of the most perplexing and discouraging situations in this same institution. It was an African-American preacher who vouched for me when I was facing criminal charges as a rising junior in high school, making all the difference in my future. And it was the membership of a black Baptist congregation that nearly poisoned my love for the church when, as a new Christian, I witnessed the “brawl” of my first church business meeting. The preaching of the church gave me biblical tropes and themes for building a sense of self in the world. But a low level of spiritual living among many African-American Christians tempted me to believe that everything in the Black Church was show-and-tell, a tragic comedy of self-delusion and religious hypocrisy. I left the Black Church of my youth and converted to Islam during college. I became zealous for Islam and a staunch critic of the Black Church. I welcomed much of the criticisms of radicals, Afrocentrists, and groups like the Nation of Islam. I cut my teeth on the writing and speaking of men like Molefi Kete Asante, Na’im Akbar, Wade Noble, and Louis Farrakhan. The institution that helped nurture me I now deem a real enemy to the progress of African-Americans, an opiate and a tool of white supremacy. I had experienced enough of the church’s weakness to reject her altogether. The immature and undiscerning rarely know how to handle the failures of its heroes, to evaluate with nuance and critical appreciation. That was true of me before the Lord saved me. In July 1995, sitting in an African Methodist Episcopal Zion (AMEZ) church in the Washington, DC, area, a short, square, balding African-American preacher expounded the text of Exodus 32. With passion and insight, he detailed the idolatry of Israel and exposed the idolatry of my heart. As he pressed on, more and more I felt guilty for my sin, estranged from God, and deserving of God’s holy judgment. Then, from the text of Exodus 32, he preached Jesus Christ, the Son of God who takes away the sin of the world and reconciles sinners to God. He proclaimed the cross of Jesus Christ, where my sins had been nailed and the Son of God punished in my place. The preacher announced the resurrection of Christ, proving the Father accepted the Son’s sacrifice. Then the pastor called every sinner to repent and put their trust—not in themselves—but in Jesus Christ alone for righteousness, forgiveness, and eternal life. It was as if he addressed me alone though I sat in a congregation of eight thousand. That morning, under the preaching of the gospel from God’s Word, the Spirit gave me and my wife repentance and faith leading to eternal life. I was a dead man when I walked into that building. But I left a living man, revived by God’s Word and Spirit.

At the time that I was struggling with these questions, I was reading and teaching from Is There a Meaning in this Text?

There are deceivers among Muslims as there are among Christians who go on Scripture (i.e., Qur'an/Bible) with "Sola Scriptura" attitude and behaviour. They take this path thinking that they purify themselves from an evil doctrine which was attached to Scripture, as if it were a legitimate act of scholarship and Scripture would be cleansed by such a self-proclaimed entrepreneurship endeavour. It helps them foremost in attracting new converts in environments that are not tolerant of historical Scripture and its culture in the first place. However, such an unscientific stance will inevitably lead to their dependence on the text rather than the authority of the whole package (i.e., text, history, science, reason, context ..etc) which The Lord has endowed the truth with, and sooner or later they'll end up worshipping the text itself; and eventually the book (i.e., the paper and its cover)! If one cannot differentiate between the authority of the Messengers of God and other creatures and yet refuse to simply believe that their role is not substitutable by others, then worshipping materialism in form of atoms/particles or spirit/consciousness will unequivocally follow and conclude the development of their faith/religion establishment. Playing that role of the Messengers (i.e., revelation reception) when there is no such communication/relation with God in the first place, will certainly lead to establishing a contact with that being that lurks in the darkness in the absence of light awaiting those stray children of Adam. If God wanted to establish faith using Socialism, He'd have inscribed Scripture on a mountain for example so that all creatures/humans have equal access unto it! But this is not how The Lord created and intended the universe to be; there are ranks, preferences and degrees. He who transgresses the limits is not guided by God and is to be held responsible for his stray choices.

Telekom Austria has converted hundreds of disused phone booths in Vienna into electric-car-charging stations where drivers can pay for fuel with a text message.

My friends knew that I was reading the Bible. First, the dean of the chapel took me out to lunch and shared his belief that the Old Testament was dispensable and, with it, any prohibition about sexuality and immorality. But I had been reading and studying the three different narratives of the Old Testament, and it seemed to me that you couldn’t dispense with it in its entirety without violating a foundational rule about canonicity: no creating canons within canons. In fact, I had just gone over this in my graduate seminar in Queer Theory and it made me wonder if the chapel dean ought not sit in on my class. His position seemed like a hermeneutic of convenience, tailoring the text to fit my experience, and not a hermeneutic of integrity, where the text gets the chance to fulfill its internal mission.

together a few hundred years after Jesus’s crucifixion. But we know different. We know for a fact that early Christianity was very diverse in its beliefs and in its writings. It was made up of scattered communities of people who had competing interpretations of what Jesus was and what he preached and what he did, communities that based their faiths on very different ideas. And before too long, they started squabbling about whose version was right. Ultimately, one of these groups won by gaining more converts than the others. And the winners decided which of these early writings were the ones their converts should follow, they changed them to fit the story they settled on, and they branded all the others blasphemous and heretical and suppressed them. They buried the competition, along with their beliefs and practices, and then they rewrote the history of the whole struggle. My point is, they decided what would be considered genuine, sacred scripture, and what wouldn’t. And they did a great job. There’s hardly anything left of the texts they didn’t like. The only reason we know they even existed is that they’re occasionally mentioned by early church writers, and the handful of copies we have of any of these competing versions are down to the occasional fluke, like the discovery of that stash of gnostic gospels at Nag Hammadi back in the 1940s.

ADOBE ACROBAT 6.0 73 Section Eight: Manipulating Tagged PDF Structural Elements 6 Click OK. The Progress dialog box that appears as Acrobat 6.0 Professional creates the PDF document Acrobat 6.0 Professional opens each application and converts the document to an accessible PDF document. A PDF document created from a Microsoft Word document, a Microsoft PowerPoint document, and a Microsoft Excel document The tags tree contains a tag and three tags representing the three combined documents. In the previous example, the author correctly tagged the text in the slide presentation and the table in the spreadsheet. Perform a Full Check on combined documents to ensure that all structural elements have been made accessible. Options for combining documents If you choose to combine PDF documents

In other words, we have no basis at all to think that Paul was plagued by guilt feelings or self-doubt while a Jew and that this was what drove him to consider Christ and finally convert. This all-too-prevalent, all-too-modern psychological approach to Paul fails to reckon with the clear statements Paul makes in Philippians 3, where he states that his conversion involved a revelation and a miracle. There is no evidence of tortured spiritual turmoil that led to this conversion. As Fred Craddock sees it, “We do not have in this text a portrait of a man at war with himself, crucified between the sky of God’s expectation and the earth of his own paltry performance. Paul is not in this scene a poor soul standing with a grade of ninety-nine before a God who counts one hundred as the lowest passing grade.”294 We ought not to read Paul as an early example of the introspective conscience of the West.295

Too common is the experience of a college professor answering a knock on her office door only to find a first-year student in distress, asking to discuss his low grade on the first test in introductory psychology. How is it possible? He attended all the lectures and took diligent notes on them. He read the text and highlighted the critical passages. How did he study for the test? she asks. Well, he’d gone back and highlighted his notes, and then reviewed the highlighted notes and his highlighted text material several times until he felt he was thoroughly familiar with all of it. How could it be that he had pulled a D on the exam? Had he used the set of key concepts in the back of each chapter to test himself? Could he look at a concept like “conditioned stimulus,” define it, and use it in a paragraph? While he was reading, had he thought of converting the main points of the text into a series of questions and then later tried to answer them while he was studying? Had he at least rephrased the main ideas in his own words as he read? Had he tried to relate them to what he already knew? Had he looked for examples outside the text? The answer was no in every case. He sees himself as the model student, diligent to a fault, but the truth is he doesn’t know how to study effectively.

 How such Souls have no will at all. Chapter 9.1 Love. If anyone were to ask such free souls, untroubled and at peace, if they would want to be in Purgatory, they would answer No: if they would want here in this life to be assured of their salvation, they would answer No: if they would want to be in Paradise, they would answer No. Why would they wish for such things? They have no will at all; and if they wished for anything, they would separate themselves from Love; for he who has their will2 knows what is good for them, without their knowing or being assured of it. Such Souls live by knowing and loving and praising; 3 that is the settled practice of such Souls, without any impulse of their own, for Knowledge and Love and Praise dwell within them. Such Souls cannot assess whether they are good or bad, and they have no knowledge of themselves, and would be unable to judge whether they are converted or perverted. Love. Or, to speak more briefly, let us take one Soul to represent them all, says Love. This Soul neither longs for nor despises4 poverty or tribulation, Mass or sermon, fasting or prayer; and gives to Nature all that it requires, with no qualm of conscience; but this Nature is so well ordered through having been transformed in the union with Love, to whom this Soul’s will is joined, that it never asks anything which is forbidden. Such a Soul is not concerned about what it lacks, except at the needful time; and none but the innocent can be without this concern. Reason. For God’s sake, what does this mean? Love. I tell you in reply, Reason, says Love, as I have told you before, and yet again I tell you that every teacher of natural wisdom, every teacher of book-learning, everyone who persists in loving his obedience to the Virtues does not and will not understand this as it should be understood. Be sure of this, Reason, says Love, for only those understand it who should seek after Perfect Love. But if by chance one found such Souls, they would tell the truth if they wanted to; yet I do not think that anyone could understand them, except only him who seeks after Perfect Love5 and Charity. Sometimes, says Love, this gift is given in the twinkling of an eye; and let him who is given it hold fast to it, for it is the most perfect gift which God gives to a creature. This Soul is learning in the school of Divine Knowledge, 6 and is seated in the valley of Humility, and upon the plain of Truth, and is at rest upon the mountain of Love.

1. Create intimacy: You’ll get more trust—and capture the attention of your prospects—by establishing a personal connection. Your emails should read as if one person has written it to another: one to one. This can be achieved by: using a personal, or plain-text template; using “you” instead of “we”, or “I”; telling stories; and making good use of personalization. For an even greater effect, you can add subtle personalization throughout your copy. For example: “…this is what we’ve heard from other people in [ Tampa ]”. 2. Make users feel special: On top of personalization, you can create exclusivity: “This offer is only for our most engaged users” “…it’s for early adopters” Or appeal to vanity: “Our most successful users want to feel this way…” 3. Demonstrate that you understand their reality: You can create obvious qualifications everyone wants to have assigned to themselves, for example “…people who care about maximizing their return on investment”; or “…savvy marketers”. Illustrate product benefits and value with clear examples that relate to the unique situation of your users. 4. Create urgency: As Zapier did, you can also get creative with deadlines. Use coupons with limited-time offers to accentuate the fear of missing out (FOMO)17: “Offer only available until June 4th…” “Only a few people get this plan…” 5. Use clear actions: Use a CTA that clearly establishes the next steps. Repeat it throughout the email, coming at it from different angles. Use the P.S. to attract the eye and to reinforce the action you want users to take (when appropriate). Keep your emails simple and your messaging scannable. It’s important for users to be able to get the email at a glance. Short and sweet often outperforms long and complex emails. You want a near-instant reaction from your readers. Your email has to build up to the desired action. Use copy to overcome objections, and accentuate the desire to buy or engage. A good email has to: capture attention through the subject line, personalization, or a story; build reader interest by demonstrating either the benefit or the problem; build desire to act by creating information gaps, time constraints, or the fear of missing out; and drive action through a well-timed CTA, telling users exactly what you want them to do. These are really just the four steps of the AIDA model18 (Attention, Interest, Desire, and Action) applied to email copywriting. Don’t get intimidated by copywriting. Emails that are too polished often don’t work as well. Get started crafting your own email offers. We’ll get started working on subject lines in the next chapter.

Does It “Really” Need to Be an Email? By this point, you’ve probably figured out that I love email. Well, in spite of my love for email marketing, not every communication needs to be an email. In fact, there are times when emails really aren’t the best solution. So, if not email, what else? Other solutions include: In-App messages like popups, sidebars, site notifications, chat messages, browser or push notifications, desktop notifications, text messages, and even product tours and onboarding flows. Email is great when the user isn’t currently using your product. It’s great to drive them back in, but when they are right there using your product, you can’t expect them to be checking their emails at the same time. Before setting up a new email campaign, ask yourself if email is the best way to achieve your objective and drive the user behavior you seek. Maybe a popup or site notification would be more effective. Users can’t typically unsubscribe from popups, sidebars, site notifications, chat messages, or onboarding flows. They are usually better embedded into your app and more contextual. Because of this, they tend to reach users more directly than email can. That means that they can often be more effective to influence user behaviors. Push notifications, desktop notifications, and text messages still have some novelty to them. They can also reach users in different contexts from email. Although sometimes it’s better to use a different communication type, sometimes combining email with other options is the best way to go. For this reason, it’s important to consider the mix. For example, an email followed on-site by an In-App message, or an onboarding flow followed by an email summing up the process may be more effective than a single email. It will allow you to follow up on user actions, and make it really clear what needs to get done. By breaking down the steps one at a time, there’s more chances for users to learn. At LANDR, we often followed feature launch emails on-site with In-App messages. This helped to keep communications simple and goal-focused (one goal per message). The email was about getting people in the product, while the In-App message was about getting them to engage with the product. This approach allows you to evaluate and optimize each step of the process independently. Automation platforms like Intercom, ActiveCampaign and HubSpot generally allow you to combine messaging types. If your platform doesn’t currently have site messaging or onboarding functionalities, you may have to use multiple tools in conjunction in order to maximize results. This will make it trickier to track pacing, sequencing, and goals but it isn’t impossible. You also need to consider tracking effort when adding new communication types to your mix. As your program becomes more complex, it can be easy to lose track of the overall user experience: Are your users getting spammed? Are you creating a disjointed customer experience? Test things from your users’ perspective. Keep an eye out for social media messages and support requests as you do. In the next chapter we will look at setting up automations to minimize issues and maximize outcomes.

Convertrr is an all-in-one marketing automation platform that simplifies and enhances business growth. It offers a comprehensive suite of tools for small businesses, including a website and landing page builder, social media management, email marketing, text message marketing, SEO, and paid advertising management. Convertrr aims to streamline sales and marketing efforts, allowing businesses to quickly capture leads, communicate effectively, and convert prospects into sales.

His notebooks are filled with lists of books he acquired and passages he copied. In the late 1480s he itemized five books he owned: the Pliny, a Latin grammar book, a text on minerals and precious stones, an arithmetic text, and a humorous epic poem, Luigi Pulci’s Morgante, about the adventures of a knight and the giant he converted to Christianity, which was often performed at the Medici court. By 1492 Leonardo had close to forty volumes. A testament to his universal interests, they included books on military machinery, agriculture, music, surgery, health, Aristotelian science, Arabian physics, palmistry, and the lives of famous philosophers, as well as the poetry of Ovid and Petrarch, the fables of Aesop, some collections of bawdy doggerels and burlesques, and a fourteenth-century operetta from which he drew part of his bestiary.

Sometime in the mid-1990s I attempted to open one of my old, circa-1985 Word documents using the version of Word then current: 6.0. It didn’t work. Word 6.0 did not recognize a document created by an earlier version of itself. By opening it as a text file, I was able to recover the sequences of letters that made up the text of the document. My words were still there. But the formatting had been run through a log chipper—the words I’d written were interrupted by spates of empty rectangular boxes and gibberish. Now, in the context of a business (the chief market for Word) this sort of thing is only an annoyance—one of the routine hassles that go along with using computers. It’s easy to buy little file converter programs that will take care of this problem. But if you are a writer whose career is words, whose professional identity is a corpus of written documents, this kind of thing is extremely disquieting. There are very few fixed assumptions in my line of work, but one of them is that once you have written a word, it is written, and cannot be unwritten. The ink stains the paper, the chisel cuts the stone, the stylus marks the clay, and something has irrevocably happened.

Page Breaks Page break is a term used by writing tools but strictly speaking there is no such thing in an e-book, because the text must flow depending on the size of the screen and the viewing preferences of the person who is reading the book. There are, however, breaks that signify content should start on a new e-reader screen and for convenience the two terms are used interchangeably. You can add page breaks in your writing tool and these may or may not convert properly when you create your EPUB or HTML file. If not, you have a few options.

This spirit of tolerance and understanding has been from the beginning one of the most cherished ideals of Buddhist culture and civilization. That is why there is not a single example of persecution or the shedding of a drop of blood in converting people to Buddhism, or in its propagation during its long history of 2500 years. It spread peacefully all over the continent of Asia, having more than 500 million adherents today.

A fancy text generator is a great way to make your text more stylish and appealing. It is an online tool whose primary function is to generate fancy text fonts by converting them into specific stunning designs that don’t look ordinary or boring.

Amazon Comprehend is a natural language processing (NLP) solution that uses machine learning to find and extract insights and relationships from documents. •​Amazon Forecast combines your historical data with other variables, such as weather, to forecast outcomes. •​Amazon Kendra is an intelligent search service powered by machine learning. •​Amazon Lex is a solution for building conversational interfaces that can understand user intent and enable humanlike interactions. •​Amazon Lookout for Metrics detects and diagnoses anomalies in business and marketing data, such as unexpected drops in sales or unusual spikes in customer churn rates. •​Amazon Personalize powers personalized recommendations using the same machine-learning technology as Amazon.com. •​Amazon Polly converts text into natural-sounding speech, enabling you to create applications that talk. •​Amazon Rekognition makes it possible to identify objects, people, text, scenes, and activities in images and videos. •​Amazon Textract automatically reads and processes scanned documents to extract text, handwriting, tables, and data. •​Amazon Transcribe converts speech to text. •​Amazon Translate uses deep-learning models to deliver accurate, natural-sounding translation.

It can convert nouns into verbs, and change a description of a panda bear (“Eats shoots and leaves”) into a description of Jesse James (“Eats, shoots, and leaves”). No intelligent construction of a text can ignore its punctuation.

There are two kinds of progress. There is the progress that moves away from infancy towards youth, towards maturity, towards age and decrepitude. And there is a higher progress, a progress that moves towards infancy. 'Except ye be converted and become as little children,' Jesus said, 'ye shall not enter into the kingdom of God.' And the only way of becoming a little child once more is by being born again. It is the glory of the gospel that it offers a man that chance.

Lesson Focus God shows compassion where he wills. • God is responsive to small steps in the right direction. • God’s compassion is not earned and never deserved. Lesson Application God sometimes shows compassion on us by giving us a second chance when we don’t deserve it. • We respond to God’s Word by taking steps in the right direction. • We recognize that God’s compassion is great. Biblical Context The book of Jonah is about how people respond to the Lord and how the Lord responds to them. Both the sailors and the Ninevites, though pagans, were responsive to what they saw the Lord doing. Jonah, a prophet who should have known better, was the least responsive and had to be taught a lesson about God’s compassion. Interpretational Issues in the Story Jonah’s prophetic mission (Jonah 3:4). Jonah was sent to denounce Nineveh, not to save it. His word to them was a word of judgment. He did not even name Yahweh and he did not confront them with their offenses, instruct them as to what they ought to do, or offer any hope for them to avoid the judgment. If the text does not offer this information, we cannot read those things between the lines and assume that they occurred. Great fish (Jonah 1:17). Nothing in the text indicates the species of the creature, and while a whale cannot be ruled out (they would not have distinguished sea-dwelling mammals from fish), the text is vague. Fish as rescue, not punishment (Jonah 2:6, 9). Jonah’s prayer demonstrates that he saw the fish as deliverance, not judgment. He was drowning, and the Lord used the fish to save his life. Jonah’s prayer (Jonah 2:4, 7–9). Jonah offered no repentance and did not ask forgiveness when he prayed inside the fish. He assumed that since the Lord had saved him from death, he had been restored to favor. He spoke ill of those who worship idols, which apparently included the sailors (whose response had been far better than his own) as if he was insisting, “At least I’m not a pagan idol-worshiper!” He made no mention of his disobedience and indicated no willingness to go to Nineveh. The vows he referred to (v. 9) would have involved sacrifices of thanksgiving at the temple for his rescue. This prayer was a farce, and Jonah was still unchanged (as the rest of the book demonstrates). Ninevite response (Jonah 3:5). The Ninevites believed what Jonah said, but that does not mean they converted to his God. He never even told them the identity of his God, and there is no indication that they got rid of their idols or understood the law. They repented, but any Assyrian would have done so under these circumstances. If they had been convinced that some god was angry at them and about to destroy them, they would have sought to appease that god. That is how they took Jonah’s warning. In the ancient world people believed that there were all sorts of powerful gods, but they only worshiped the ones they believed had power over their lives. Jonah was informing them that a God they had not recognized had noticed them and was going to act against them, and they were grateful for this information. Likely they checked Jonah’s message against their omens and afterward were eager to respond. Sackcloth (Jonah

For Penina Mezei petrify motive in folk literature stems from ancient, mythical layers of culture that has undergone multiple transformations lost the original meaning. Therefore, the origin of this motif in the narrative folklore can be interpreted depending on the assumptions that you are the primary elements of faith in Petrify preserved , lost or replaced elements that blur the idea of integrity , authenticity and functionality of the old ones . Motif Petrify in different genres varies by type of actor’s individuality, time and space, properties and actions of its outcome, the relationship of the narrator and singers from the text. The particularity of Petrify in particular genres testifies about different possibilities and intentions of using the same folk beliefs about transforming, says Penina Mezei. In moralized ballads Petrify is temporary or eternal punishment for naughty usually ungrateful children. In the oral tradition, demonic beings are permanently Petrifying humans and animals. Petrify in fairy tales is temporary, since the victims, after entering into the forbidden demonic time and space or breaches of prescribed behavior in it, frees the hero who overcomes the demonic creature, emphasizes Mezei. Faith in the power of magical evocation of death petrifaction exists in curses in which the slanderer or ungrateful traitor wants to convert into stone. In search of the magical meaning of fatal events in fairy tales, however, it should be borne in mind that they concealed before, but they reveal the origin of the ritual. The work of stone - bedrock Penina Mezei pointed to the belief that binds the soul stone dead or alive beings. Penina speaks of stone medial position between earth and sky, earth and the underworld. Temporary or permanent attachment of the soul to stone represents a state between life and death will be punished its powers cannot be changed. Rescue petrified can only bring someone else whose power has not yet subjugated the demonic forces. While the various traditions demons Petrifying humans and animals, as long as in fairy tales, mostly babe, demon- old woman. Traditions brought by Penina Mezei , which describe Petrify people or animals suggest specific place events , while in fairy tales , of course , no luck specific place names . Still Penina spotted chthonic qualities babe, and Mezei’s with plenty of examples of comparative method confirmed that they were witches. Some elements of procedures for the protection of the witch could be found in oral stories and poems. Fairy tales keep track of violations few taboos - the hero , despite the ban on the entry of demonic place , comes in the woods , on top of a hill , in a demonic time - at night , and does not respect the behaviors that would protect him from demons . Interpreting the motives Petrify as punishment for the offense in the demon time and space depends on the choice of interpretive method is applied. In the book of fairy tales Penina Mezei writes: Petrify occurs as a result of unsuccessful contact with supernatural beings Petrify is presented as a metaphor for death (Penina Mezei West Bank Fairytales: 150). Psychoanalytic interpretation sees in the form of witches character, and the petrification of erotic seizure of power. Female demon seized fertilizing power of the masculine principle. By interpreting the archetypal witch would chthonic anima, anabaptized a devastating part unindividualized man. Ritual access to the motive of converting living beings into stone figure narrated narrative transfigured magical procedures some male initiation ceremonies in which the hero enters into a community of dedicated, or tracker sacrificial rites. Compelling witches to release a previously petrified could be interpreted as the initiation mark the conquest of certain healing powers and to encourage life force, highlights the Penina.

the aforementioned case of Muhammad Hegazy, who was not permitted to change his religion from Islam to Christianity on his I.D. card. In February 2009, another apostate, Maher Al-Gohary, fifty-eight, tried to officially convert to Christianity—only to be accused of apostasy, with prosecutors calling for the death penalty. As Maher himself put it: “Our rights in Egypt, as Christians or converts, are less than the rights of animals. We are deprived of social and civil rights, deprived of our inheritance and left to the fundamentalists to be killed. Nobody bothers to investigate or care about us.” He has been attacked in the street, spat upon, beaten, and threatened by text messages and phone calls—all simply because he petitioned to be granted the right to convert to Christianity. Eventually he and his daughter fled to Syria, once a moderate nation under secularist Bashar Assad. However, since the “Arab Spring” reached there, too—with Syrian Christians under attack by jihadis—in 2011, Maher and his daughter managed to flee to France where they applied for asylum.66

God might pardon such grammatical sins: Roman aristocrats would not. The simplicity of Christian texts repelled many who might otherwise have considered converting, and shamed many who already had. To convert was, in the words of that telling Augustine phrase, to enter the intellectual world less of a Plato or a Pythagoras than of your concierge. The upper classes simply weren’t going to countenance that; and as long as they stood firm against Christianity then many below them would too. This disdainful elite was, Augustine said, the “ramparts of a city that does not believe, a city of denial.

DeepArt.io: What it’s for: Transforming photos into artwork. How it works: Whether it’s Van Gogh’s starry swirls or Warhol’s pop art you’re after, DeepArt brings a touch of classic artistry to your designs. 2. Lumen5: What it’s for: Video content creation for products. How it works: Convert those text descriptions into vibrant video narratives. Lumen5 crafts visual stories tailored to your product, making your designs not just seen but experienced. 3. Crello: What it’s for: Design and animation. How it works: As your on-call graphic designer, you can feed Crello a theme and get back a flurry of design elements and animations. Perfect for those captivating store banners and promotional materials. 4. Everbee: What it’s for: Automated design creation. How it works: Everbee’s AI processes trends and popular designs to suggest fresh, market-ready creations. It’s like having a personal design assistant who’s always in the know. 5. RelayThat: What it’s for: Brand consistency in designs. How it works: Maintain a consistent look and feel across all your products. Input your brand elements— colors, fonts, logos—and RelayThat ensures every design harmonizes with your brand voice. 6. Printful’s Mockup Generator: What it’s for: Product mockup visualization. How it works: A gem for visualizing your designs in the real world. See how they’d look on T-shirts, mugs, posters, and more—basically, a digital fitting room for your art.