Jv Quotes

Even the darkest of villans-can have a hero's heart.

He was dirty, his hair unkempt, his clothes stained with blood. Heroes in stories somehow managed to rescue maidens while looking like court dandies. Next time he went adventuring he'd remember to bring a comb.

We risk life and limb and my princely good looks for a spoonful of sweet sock?

I wanted to beat the heck out of the JV guys for that, except I wouldn't know what to do in a fistfight without a manual.

Are you just hoping to see some boobs, Rose?" Sebby asked. "Is that what this is about?" "Oh yeah," Rose said. "I've got a one-track mind and it's all about JV boobs.

No god should ever be invoked to inflict harm.

There were no stars, or if they were they shone like volcanic glass.

Bread and water will not break me, and if you choose to isolate me, I shall have only but more time to plot against my oppressors.

The finder of his theme will be at no loss for words.

God loves you’ is not significant. If you are in such a way that everybody around you cannot help but fall in love with you – now, that is great!

There is no such thing as ego; it is empty talk. The nasty part of you, you call it ego. Whenever you get nasty, you don’t want to see, “It is me who is nasty.” You want to say, “Oh, it is my ego.” This is another way of passing the buck. There is no ego. There is just you, and you, loid and you alone.

Despise me not! And be not queasy To praise somewhat: Verse is not easy.

No one really wants you, they only want the idea of you.

What we need is not good human beings; we need sensible human beings.

As silent as a graveyard, ye who walks within Ghostwood truly walks alone." - Abbott Chytil of the Wendelin Abbey

Not all things that cast man shadows were men.

E3-20171107-JV-PC

A broad‑bladed knife that an American always carries with him. [JV]

Speak to yourself, for you are the only person who will truly understand.

She supposed it felt like freedom, if freedom was a fall into the unknown.

It’s considered totally obscene to make any request to God, because if he doesn’t know, what’s the point asking him?

Compassion is definitely a more liberating emotion than love.

A Keeper shall keep no secrets." - Edict of the Keepers of the Forbidden

Especially when you live in the Southern US of A. Winter is a novelty season, a niche job. Winter wonderland? Forget about it! You were more likely to spend it in the wading pool. One horse open sleigh? Forget about it! Unless that sleigh was a trashcan lid and that horse was a 4-wheeler.

For God’s sake, enough. Fauci isn’t your friend. He’s a fiend. Franklin was one of our beloved Founding Fathers, but Fauci is an unfounding deadbeat dad. Nearly every premise he has asserted from the beginning has either been a well-intentioned or purposeful undermining of truth, the Constitution, the rule of law, common decency, and individual liberty. A year under Fauci’s thumb makes King George III’s madness look like the JV team, and that’s not even talking about the mental health cataclysm that awaits. His time as the Wormtongue-esque shadow casting a pall over our nation must come to an end. But for that freedom to return, our own fear that has become our idol has to go. Time to throw that idol into the fire…

Testament prophet.39 However, what was this prophet doing? Why was he encouraging Israelites to be baptized in the Jordan River? The answer to these questions comes from John’s actions as well as from his words concerning his ministry. First, John appeared “baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River” (Mark 1:4–5). There are two issues that merit attention: the significance of the Jordan River and the repentance of sins. The geographical location of John’s baptismal ministry is key. John could have chosen a number of places to perform his baptizing ministry, but he chose the Jordan, which was the gate to the Promised Land and the place where Israel re-enacted the Red Sea crossing. When the feet of the Levites touched the waters of the Jordan, the waters stopped flowing and the Israelites crossed the river on dry ground (Josh. 3:11–17). Just as the Holy Spirit in the glory cloud led Israel through the Red Sea, the ark of the Lord led Israel through the Jordan on dry ground to the Land of Promise. The connection between the two events is manifest in the word play in both narratives. The priests, for example, stood on dry ground (בחרבה) (Josh. 3:17), just as Moses turned the sea into dry land (לחרבה) (Ex. 14:21).40 Likewise, the waters of the Jordan “stood still, and rose in a heap” (קמו נד אחד) (Josh. 3:16), just as the waters of the Red Sea “stood upright like a heap” (נצבו כמו נד) (Ex. 15:8; cf. Ps. 78:13).41 Given these parallels between the Red Sea and Jordan River crossings, it seems that John’s activity in the Jordan was connected not only to the idea of a cleansing ritual, but also to the redemptive-historical significance of the Jordan. The connections between the Red Sea, the Jordan River, and John’s

Kushtim Mëngjezi erdh, dhe hapi i tij i lehtë Ma ngriti gjumin që më kish në gji, Unë ika malit nga kasoll’ e qetë, Duke u endur me një shpirt të ri; Ma mbushe zemrën me dëfrim e jetë Lulja e vesuar gjithë njomështi; Një dritë hareje befas niste e ndrinte Përtërinte botën që të më përtërinte. Dhe si po ngjitesha nga lumi i dëlirë Pluskonte larg një mjegull pa pushim. Ajo më futi në një mugëtirë, Ma vrenjti rretheqark vështrimin tim; S’do ta shijoja pamjen aq me hirë, Ngaqë u mblodh një muzg, një turbullim; Pastaj prej resh u gjenda si i sulmuar, I vetëm e mes territ i mbuluar. Menj’herë dielli u duk të depërtojë, Në mjegull u ndërpa një qartësi. Këtej zu muzgu tatëpjetë të shkojë; Andej të ngjitë pyll e lartësi. Si desh ky syri im që ta vështrojë, Pas territ diellin, më me bukuri! Luftë e tejdukshme s’kishte përfunduar, Erdh një shkëlqim, dhe mbeta i verbuar. Nuk ta them emrin. Shumëkush mbi tokë Ta thotë shpesh, të quan si të tij, Sikush për shenjë ty të ka në kokë, Po drita jote i sjell vështirësi. Ah, kur gaboja, kisha shumë shokë, Sot që të njoh, jetoj krejt në vetmi; Se lumturinë e ndiej vetëm fare, S’ia shfaq asnjërit dritën magjistare. Ajo po qeshte, e tha: - Tani kupton Pse ta zbulova aq pak këtë pëlhurë! Sapo shikon që rëndë më s’gabon, Sapo më s’je çunak ti, si moskurrë, Dhe nuk përmbush detyrën posi burrë! Sa shquhesh ti ngado për ndonjë vlerë? Kupto, jeto në paqe me të tjerë! Më fal, bërtita, s’kisha keqmendim; T’i hap se koti sytë e mi përherë? Vullnet gazmor jeton në gjakun tim, E njoh dhuratën tënde plot me vlerë! Të tjerët do t’i mbush me atë bekim; Më s’do ta fsheh talentin asnjëherë! Kërkova rrugën aq me dashuri, Dhe mos t’ua them vëllezërve të mi? Dhe siç po flisja, qenia e mrekulluar Më pas me zemër dhe me mëshirim; Në sytë e saj sakaq para lexuar Çfarë kisha bërë drejt e çfarë gabim. Më qeshi, e ndjeva veten të shëruar, Për gaz të ri m’u ngrit mendimi im; Tani, pra, mundja, me besim pa anë, T’i qasesha, ta shihja më nga pranë. Ajo e zgjati dorën që ta kapë Të lehtë si dhe pahun avullor; Dhe duk’e prekur fillmëndafshtën napë Kjo shkriu, u zhduk rrethimi mjegullor. E shtija syrin mbi luginë prapë, Mund ta sodisja qiellin madhështor; Asaj i derdhej cipa m’e kulluar Rreth shtatit t’hijshëm duke valëzuar. - Të njoh, ta di çdo dobësi të kotë, T’i di të mirat që ti ke gjithnjë, - Më tha kështu, përjetë e ndiej si thotë, - Pra, merr ç’të taksa prej qëkuri: asgjë Nuk i mungon të lumturit në botë, Që merr këtë dhuratë që u përbë Me muzg mëngjesi e diell qartësie: Prej së vërtetës - cipë poezie. Kur ti dhe miqtë ndieni zagushi Në mes të ditës, hidheni në erë! Sakaq ju mvesh me ledha një freski, Një afsh e duf prej lulesh plot me erë, Pushon t’ju shqetësojë dheu i zi, Si shtrat i butë bëhet varri i mjerë, Qetohet vala e jetës së tërbuar Dhe dita e nara ndritin pa pushuar. Pra, eni shokë, kur duke rënduar Ngarkesë e jetës shumë ju mundon, Kur udhën tuaj fati i mrekulluar Me lule e pemë t’arta jua bekon, Drejt ditës s’ardhme shkojmë të bashkaur! Ajo në jetën vjen na lumturon Dhe nipërve, kur t’ikim përgjithmonë, Iu bëftë gaz kjo dashuria jonë! E përktheu: L. Poradeci (nga: J.V. Gëte, Vepra të zgjedhura 3 - Poezi, Botimet Rilindja, 1989)

Jesus is like a tree that is planted by streams of water that yields its fruit in season.

We cannot and will not become righteous by meditating upon the instruction of the Lord. We are, in and of ourselves, incapable of being righteous—we have no righteousness of which to speak.

To come to the Word of God apart from the mediatorial work of Christ and the power of the Holy Spirit is to try to feed ourselves when we do not have a mouth. What does the psalmist say? Blessed are all those who take refuge in the Messiah (2:12).

Commitment is the demonstrated will to deliver for the people around you.

Samplers and their descendents, the PCM synthesizers (especially the Korg M1 and the Roland JV series), imitated not only real instruments much better than analog synthesizers, but also imitated analog synthesizers so well that the latter threatened to follow in the dinosaurs’ footsteps.

Poor villager comes and throws a plastic bag; that’s not the main issue now. The issue is with the affluent, isn’t it?

THE BAPTISM OF CHRIST AND NEW CREATION A dimension of the baptism of Christ that is unfamiliar to some is that it echoes many of the new creation themes from the Old Testament. However, the baptism of Christ must be understood against the backdrop of John the Baptist’s activity at the Jordan River. Why was John baptizing at the Jordan? The answer comes from the Old Testament and the echoes of the baptism-new creation theme. This section therefore will begin by evaluating John the Baptist’s actions and then proceed to examine Christ’s own baptism. John’s actions at the Jordan All four Gospels record the ministry of John the Baptist, which testifies to his importance as a transition figure, the last Old Testament

John’s activities have been previously observed by others. Geerhardus Vos (1862–1949) explains: Notwithstanding the preeminence thus ascribed to John, it is plain from the reason given for this preeminence that he was not so much a revealer of new truth as a recapitulator of the old. At the point where the old covenant is about to pass over into the new, John once more sums up in his ministry the entire message of all preceding revelation and thus becomes the connecting link between it and the fulfillment which was to follow.42  It appears that John was re-enacting Israel’s post-exodus entry to the Promised Land. However, given Israel’s sinfulness, he was calling the nation to repentance.43 Israel needed to prepare for the second (or eschatological) exodus that would come by the ministry of Christ. Evidently, John was preparing for this eschatological exodus because of his description of Christ’s ministry. John told the people that he baptized only with water, but the One who was to come would baptize them with the Holy Spirit (Mark 1:8).44 This statement, as well as John’s overall activity, is reported on the heels of what some have called the thesis statement of the Gospel of Mark, namely, the quotation of Isaiah 40:3: “Prepare the way of the LORD; make straight in the desert a highway for our God” (cf. Matt. 3:3; Luke 3:4; John 1:23). God drove Israel into exile, but He promised in the book of Isaiah that they would return to the land in a second exodus, the exodus from Babylon. However, the ultimate goal of the typical second exodus was the final exodus led by the Anointed of the Lord. It was the Servant of the Lord on whom God would put His Spirit (Isa. 42:1; 61:1; Matt. 3:13–17; 12:18–21).45 This Servant would lead Israel on the final exodus, and

and John explained that Christ would baptize with the Holy Spirit. In the broader context of Isaiah 40–55, there is a close connection between the outpouring of the Spirit and the resulting new creation: “For I will pour water on him who is thirsty, and floods on the dry ground; I will pour My Spirit on your descendants, and My blessing on your offspring” (Isa. 44:3; cf. Gen. 49:25; Ezek. 34:26–27; Joel 2:14; Mal. 3:10–11). Here the dry and thirsty land receives the outpouring of water, which brings rejuvenation, and this imagery is tied to the outpouring of the Spirit. Concerning this verse, though, John Goldingay explains, “Yhwh’s renewal of the people is an act of new creation.”46 This conclusion seems warranted, especially in light of Isaiah 44:2: “Thus says the LORD who made you and formed you from the womb [עשך ויצרך], who will help you.” E. J. Young explains, “The expression Creator [יצר] used of God as the Creator of His people is found only in Isaiah, as also the parallels Maker and Former.”47 This language is used, for example, in the creation account of man (Gen. 2:7). All of this imagery comes with a kaleidoscope of ideas that ties together creation, exodus, new creation, and the eschatological outpouring of the Spirit.48 These observations are not new. J. Luzarraga, commenting on Isaiah 31:5, explains that this verse, as well as the others thus far surveyed, refer to: a “return,” a second exodus, a new exodus, which…comes described with features taken from the first exodus, projecting upon an eschatological future, for the gifts that God has granted in the past are only a symbol of his provision in the future. As in the days past, so also in the ones to come, “Like birds hovering, so the LORD of hosts will protect Jerusalem; he will protect and deliver it; he will spare and rescue

rescue it.” This text suggests the paschal liberation of the exodus from Egypt, when Israel was covered by the clouds of glory; comparing it with 1 Cor. 10:2, one can also see an allusion to the Spirit which hovered over the first creation.49 Therefore, John’s baptism continued in this Old Testament vein and was typical of Christ’s antitypical outpouring of the Spirit.

Engineer’s fascination with CPVC began in the mid-1990s. During this period, in the construction and plumbing industry, pipes were still made of iron and copper. Engineer saw that corrosion was a major problem with galvanized pipes and India was materially behind the evolution curve in the use of plastics for pipes. In the United States, CPVC was the new anti-corrosion solution for plastic pipes, which was swiftly replacing metal (iron and copper) pipes in industrial applications. CPVC was also a superior product compared to PVC because of higher ductile strength, which gave it the ability to handle hot water up to 200 degrees Fahrenheit (93° Celsius) (PVC can handle hot water only up to 140 degrees Fahrenheit [60° Celsius]). B.F. Goodrich (now known as Lubrizol) held the patent for CPVC resin technology, and Engineer decided to tie up with them to bring CPVC to India. He travelled to the United States to forge a techno-financial joint venture (JV) deal with Thompson Plastics of USA, which provided Astral with the technical know-how for setting up the CPVC plant. Astral also acquired the licence for CPVC resin procurement from Lubrizol (the first Indian company to do so). With a JV partner on board and a licence in his hand, Engineer set up Astral Poly Technik in March 1996. Thompson put up 20 per cent of equity for the company and Engineer approached his uncle to fund another 20 per cent. For his personal equity contribution, Engineer sold his house in Ahmedabad. I met Engineer at Astral’s corporate office located off the bustling Sarkhej–Gandhinagar Highway and behind the prestigious Rajpath Club in Ahmedabad. Recalling those early days, Engineer told me, ‘There was a time when everything my father-in-law and I owned was mortgaged to build Astral.

Would you wish that someone about cares you? Start care about someone, Then will you definitely deserve at least one person who cares about you!

Do for Present. Think for Future. Forgot about Past !

The Irish Articles contain Reformation themes that also are found in the work of other Reformed theologians. The Thirty-Nine Articles (1563) are also important, though, because Ussher used many of its statements in the Irish Articles; indeed, the Thirty-Nine Articles not only were used by the Church of England, but were adopted in 1560 by the Irish Anglican church.7 The Thirty-Nine Articles also served, in a sense, as a source document for the Westminster Standards, as the Westminster divines originally were given the task of revising the articles before they were called upon to write a new confession of faith and catechisms.

Every bookshop is a condensed version of the world. It is not a flight path, but rather the corridor between bookshelves that unites your country and its language with vast regions that speak other languages. It is not an international frontier you must cross but a footstep--a mere footstep--you must take to change topography, toponyms and time: a volume first published in 1976 sits next to one launched yesterday, which has just arrived; a monograph on prehistoric migrations cohabits with a study of the megalopolis in the twentieth-first century; the complete works of Camus precede those of Cervantes (it is in that unique, reduced space where the line by J.V. Foix rings truest: "The new excites and the old seduces"). It is not a main road, but rather a set of stairs, perhaps a threshold, maybe not even that: turn and it is what links one genre to another, a discipline or obsession to an often complementary opposite; Greek drama to great North American novels, microbiology to photography, Far Eastern history to bestsellers about the Far West, Hindu poetry to chronicles of the Indies, entomology to chaos theory." - Jorge Carrión, Bookshops: A Reader's History

It appears that John was re-enacting Israel’s post-exodus entry to the Promised Land. However, given Israel’s sinfulness, he was calling the nation to repentance.43 Israel needed to prepare for the second (or eschatological) exodus that would come by the ministry of Christ.

the present, so that he will not eat and drink judgment upon himself. The verb κρίμα usually indicates a guilty verdict (v. 29; cf. v. 34). The believer performs this self-judgment so that he is not finally pronounced guilty of the Lord’s death and thus does not share in the world’s condemnation (v. 32). At every celebration of the Lord’s Supper, the Christian is supposed to ratify and renew his baptismal acceptance of the divine condemnation on sin. In other words, the Lord’s Supper is a proleptic final judgment and marriage supper of the Lamb—a miniature anticipation of the return of Christ and the great wedding feast.

The tree of life therefore pointed not to Christ but to the eschatological hope of entering the seventh day, the eternal rest of God—of passing the probation in the garden-temple, demonstrating that Adam’s righteousness had been tested and was now indefectible.32 In a fallen world, through Christ, fallen man once again gains access to the tree of life (Rev. 2:7; 22:2, 14, 19).

I have never been a character in my novels. I do not write autobiographical novels. Those are for other people to write. I write modern fairy tales which mostly examine relationships, although I do examine society as well. "Mr. J.V. Presogna" 9/29/2021

I have never been a character in my novels. I do not write autobiographical novels. Those are for other people to write. I write modern fairy tales which mostly examine relationships, although I do examine society as well. "Mr. J.V. Presogna, 9/29/2021

The only thing better than the adventure is the story you take from it.

certain my next words would fix things.

do my best work still alive.

The Bottomless Pit of Fool Fashions —

The blade of betrayal, the sharpest of weapons, is wielded not by your enemies, but by your friends. —Warminster, the Mage

Crimson flags borne on horses of white, see them ride, ye children of light. —The Ballad of Eldwal

We who guard the Bridge hold the light that guides from the dark of despair. —Longmarcher motto

May Erud grant you wisdom on your journeys. —Traditional Keeper farewell

May the Ancients have mercy on my enemies, for I shall not. —Annals from Halifax Military Academy

From the silent bow, the arrow flies." - Til Aarron, Bard of the Longmarchers

To see the heavens, you must climb to the heavens." - Erudian proverb

16 Restak RM (1979) The Brain: The last frontier. Warner Books ISBN 0446355402. Basmajian JV, Regenes EM, Baker MP (1977 Jul) Rehabilitating stroke patients with biofeedback. Geriatrics 32(7):85–8. Olson RP (1988 Dec) A long-term single-group follow-up study of biofeedback therapy with chronic medical and psychiatric patients. Biofeedback and Self-Regulation 13(4):331–346. Wolf SL, Baker MP, Kelly JL (1979) EMG biofeedback in stroke: Effect of patient characteristics. Archives of Physical Medicine and Rehabilitation 60:96–102.

There was no guidebook on farming alien livestock.

Cush Polk for one, our JV quarterback, decent as milk, a preacher’s kid from way the hell over by Ewing. Tall, blond, actual red cheeks, the type that still said “Yes ma’am” to teachers. He claimed he got his speed from being youngest in a family of nine, and his mom only ever cooked for eight. And Turp Trussell for another, that once drank a shot of turpentine for purposes that remain unclear. Big clown, built like a brick shithouse, boldness of a bull in rut. Brain of a deer tick, but that’s not something to hold against a running back.

All political power comes from the barrel of a gun.

In historic Reformed theology theologians have reflected upon these and other texts and concluded that God employs a threefold imputation in the course of the redemption of the elect. First, God imputes Adam’s first sin to all human beings. Second, in the redemption of the elect, He imputes the sins of the elect to Christ. And third, He imputes Christ’s righteousness, or His obedience, to the elect.

Luther observed that in the Old Testament, God accepted both male and female infants through the covenant of circumcision.28 This is not to say that Luther believed that female infants received circumcision, but rather that circumcision was the sign of the covenant that pointed to the promise of redemption, which was effectual for female as well as male infants. Again, the promise is primary—the promise to which the sign of circumcision was connected.

A man can dream, can’t he? And hell, she’s been hosing half the varsity and at least a couple of the JV, I mean, she’s been riding the meatpole like she invented it.

It was evening, and I had decided to take a preemptive nap because I had to write a paper later.  I could have written the paper and then just gone to bed like a normal person, but that made no sense to my college mind: what if Jesus had come back?  No, you put your schoolwork off.  To do otherwise was a lack of faith. 

This Moment This straining, messy, awful, moment in time Is perfect. Push aside your agenda for a second and you’ll find perfection bursting out of its confines. This moment brings truth, illuminates weaknesses, and builds power and wisdom to make us stronger. There are numerous signs, here and now, that teach so profoundly, that validate the strengths we hold inside, that let us know who we really love and what we need to say. If we can make ourselves look at these signs, at the whole picture, at how it fits together, at where our path is leading, we might discover how to turn our direction, So this moment can rise up riding a cloud of joy, and heal.

Reformation theology historically has argued that man’s sin is not an ontological but a moral-ethical problem. Man is a covenant breaker. He is redeemed by meeting a stranger—Christ, who redeems him. Grace redeems nature. The difference is not between nature and grace but sin and grace.5 Moreover, man encounters this stranger within a context, namely, that of covenant.

It is not that man overcomes his estrangement as his soul deals directly with God in some sort of mystical experience.7 Rather, Jesus the stranger condescends to fallen man. This means that man’s redemption is inextricably bound with redemptive history, as God has progressively revealed Himself in covenant to His corporate people, culminating in His revelation in Christ. Knowledge of God is openly revealed in the concrete events of redemptive history in God’s condescension to His fallen creatures.

God “promises us in baptism and shows us by a sign given that by his power we have been led out and delivered from bondage in Egypt, that is, from bondage of sin; that our Pharaoh, that is, the devil, has been drowned, although he does not cease to harry us and weary us.

I didn’t have to worry about being the girl until I made the JV team freshman year and suddenly, a girl playing on the boys’ team was newsworthy. I’ve done everything I can to stay out of the spotlight. I write the articles. I don’t star in them.