Mk 11 Quotes

The presence of the messianic salvation is also seen in Jesus' miracles of healing, for which the Greek word meaning "to save" is used. The presence of the Kingdom of God in Jesus meant deliverance from hemorrhage (Mk 5:34), blindness (Mk 10:52), demon possession (Lk 8:36), and even death itself (Mk 5:23). Jesus claimed that these deliverances were evidences of the presence of the messianic salvation (Mt 11:4-5). They were pledges of the life of the eschatological Kingdom that will finally mean immortality for the body. The Kingdom of God is concerned not only with people’s souls but with the salvation of the whole person.

The whole country PTSDed after the 9-11 tragedy. As you all know, trauma leaves people more easily led. People in the United States have yet to learn about mind control, and therefore could not safeguard themselves from traumatic effects. In the event someone did think to look into mind control, the Freedom of Information Act was immediately revoked and 100,000 documents on MK Ultra reclassified. Of course, Cathy and I had already obtained copies during the few months they were declassified, which we make conveniently available on CD Rom15 everywhere we go in an effort to raise awareness of mind control.

By Jesus’ day, many were familiar with Daniel’s prophecy about four kingdoms and believed the fourth and final kingdom to be the current Roman Empire (Da 2:37–43). Daniel prophesied that in the time of that fourth kingdom, God would establish an eternal kingdom, overthrowing the other ones (Da 2:44). This kingdom belonged to a “Son of man,” a human one, whose rule was associated with the deliverance of God’s people and contrasted with the preceding empires that were compared with beasts (Da 7:12–14, 17–18, 21–22). Daniel spoke of these truths as “mysteries” (Da 2:28–29; cf. 2:47). Thus it is not surprising that the Gospels speak of the “secret” or “secrets” of the kingdom (Mt 13:11; Mk 4:11; Lk 8:10).

Christ has given one commission to the Church, and He has not changed it. We should be making every effort to evangelize the world with the gospel of Jesus Christ defined in 1 Corinthians 15:1–8 (Mk. 16:15), to ground believers in the rest of God’s truth by systematically teaching them God’s Word (Mt. 28:19–20; Eph. 4:11–12), and to pray earnestly for God to send a great spiritual awakening that will be instigated, governed, and empowered by the Holy Spirit and completely conformed to God’s thoughts, ways, and truth. THE CONFLICT FROM THE RAPTURE OF THE CHURCH TO ETERNITY FUTURE The Rapture of the True Church WHEN THE TIME COMES FOR GOD to prepare Israel for restoration to her original place of blessing, His purpose for the true Church in the world will have been fulfilled.

My Portion // PS. 142:5 My Maker, my Husband ISAIAH 54:5 My Well beloved S. OF S. 1:13, KJV My Savior // 2 PET. 3:18 My Hope // 1 TIM. 1:1 My Brother // MK. 3:35 My Helper // HEB. 13:6 My Physician //JER. 8:22 My Healer // LK. 9:11) My Refiner and my Purifier // MAL. 3:3 My Lord and Master JN. 13:13, KJV My Servant // LK. 12:37) My Example // JN. 13:15 My Teacher // JN. 3:2 My Shepherd // PS. 23:1 My Keeper // JN. 17:12 My Feeder // EZK. 34:23 My Leader // IS. 40:11 My Restorer // PS. 23:3 My Restingplace // JER. 50:6 My Meat and my Drink JN. 6:55, KJV My Passover // 1 COR. 5:7 My Peace // EPH. 2:14, My Wisdom, my Righteousness, my Sanctification, my Redemption

…Who through faith…whose weakness was turned to strength…. —Hebrews 11:33–34 (NIV) I probably shouldn’t have checked my computer one last time after a very tiring day. One click and I was staring in disbelief at an e-mail from our church prayer planning committee leader with more than one hundred prayer requests attached! The petitions had been gathered at our Ash Wednesday service, and no one thought about who was going to pray for them once they were placed on the altar. Although we weren’t an intercessory prayer group (we plan prayer events), our committee was elected! I was even more overwhelmed when I glanced at the list: chemotherapy, job losses, marriages falling apart, the death of young adults, anger issues, serious child behavior problems… I felt absolutely unable—and unwilling—to tackle the job. So instead of praying, I escaped to the laundry room to take the clothes out of the dryer. As I vigorously shook out a shirt, this thought came to mind: Here you are thinking it’s impossible to pray for one hundred requests. God not only hears billions of requests an hour, He also follows through and acts on them. I printed out the requests and put them by the chair where I do my morning prayers, and each morning I prayed for ten of them until I finally finished all of them. Dear Creator of the universe, help me to say yes to the spiritual tasks You assign me even when I feel unequal to the task. Amen. —Karen Barber Digging Deeper: Mk 10:45; 1 Pt 4:10–11

米格-29KUB舰载战斗机技术数据 　乘员：2人 　机长：17.37米 　翼展：11.99米 　机高：5.175米 　机翼面积：42平方米 　正常起飞重量：18550千克 　最大起飞重量：24500千克 　机内载油量：6170升 　加挂3个副油箱载油量：10870升 　加挂5个副油箱载油量：12470升 　发动机类型：带加力涡轮风扇喷气式发动机 　型号：RD-33MK 　最大推力：2×5500千克力（53.9千牛） 　加力推力：2×9000千克力（88.3千牛） 　紧急模式：2×9400千克力（92.2千牛） 　发动机重量：1055千克 　飞行性能 　最大速度： 　高空：2300千米/小时（马赫2.17） 　海平面：1400千米/小时（马赫1.17） 　航程： 　高空无副油箱：2000千米 　高空3副油箱：3000千米 　高空5副油箱：4000千米 　高空5副油箱并进行一次空中加油：6500千米 　作战半径 　高空无副油箱：850千米 　高空1副油箱：1050千米 　高空3副油箱：1300千米 　实用升限：17500米 　爬升率：18000米/分钟 　起飞滑跑距离：110-195米（滑跃甲板） 　着陆场滑跑距离：90-150米（拦阻降落） 　最大工作载荷：8.5G 　翼载荷： 　正常起飞重量：442千克/米2 　推重比： 　正常起飞重量：0.97 　机载武器 　固定武器：1门30毫米GSh-30-1机关炮（备弹100发） 　载弹量： 　最大：5500千克 　挂架数量：9（武器挂架8） 　空对空导弹： 　8枚R-73红外制导近距离空对空导弹 　6枚R-77主动雷达制导中距离空对空导弹 　空对面导弹： 　4枚Kh-29T电视制导空对地导弹 　4枚Kh-31A或Kh-35E反舰导弹 　4枚Kh-31P反辐射导弹 　火箭弹： 　120枚（6×20）80毫米S-8KOM/S-8BM火箭弹（B-8M1火箭吊舱）或 　30枚（6×5）122毫米S-13火箭弹（B-13L火箭吊舱）或 　6枚266毫米S-25火箭弹 　炸弹： 　6枚KAB-500Kr电视制导炸弹 　11枚500千克炸弹（FAB-500，RBK-500，ZB-500）或 　16枚250千克炸弹（FAB-250，RBK-250等） 　航空电子设备 　雷达系统：RLPK-29UM 　天线型号：甲虫ME 　直径：624毫米 　扫描角度： 　垂直：+56°/−40° 　水平：±85° 　对于雷达反射截面RCS=5平方米的目标搜索距离：120千米 　跟踪距离：70千米 　同时跟踪目标数：20 　光电瞄准跟踪系统：OEPS-29M 　型号：OLS-M 　搜索角度： 　垂直：−15°/+60° 　方位：±60° 　视野：120×75° 　视角：60×10°、20×5°、3×3° 　空中目标跟踪距离：40千米 　测距范围：6千米 　头盔目标指示系统：Shchel-3UM-1 米格-29KUB舰载战斗机三向线条图，高飞绘图。

Don’t recite the same prayer over and over as the heathen do, who think prayers are answered only by repeating them again and again. Remember, your Father knows exactly what you need even before you ask him!” —Matthew 6:7–8 (TLB) Back in the 1980s when I lived in Wisconsin, I admitted to my friend Betsy that I had never balanced my checkbook. She was aghast and insisted on showing me how to do it. I pretended to pay attention to her step-by-step instructions but, truth be told, I still haven’t done it. I subtract the checks that I write, but every month the statement says I have more money in there than I think I do, which means I also don’t know how to subtract correctly. Or maybe I don’t add in the deposits correctly. It’s the same with my prayer life. I often don’t say enough prayers for those I’ve promised to pray for. I give it a halfhearted try, adding and subtracting people from my prayer list willy-nilly. I’m sure there are people I forget to include in my prayers and others I forget to take off when prayers for them have been answered in one way or another. I guess it’s best to err on the side of too many people on my prayer list than not enough. Over the years I have come to trust God to keep it all squared away, just like I trust the bank to keep my checking account in good shape. Father, help me to add the needy to my prayer list, subtract the ones whose prayers have been answered, divide the sorrows, and multiply the joys of all around me. And thanks for keeping it all straight. —Patricia Lorenz Digging Deeper: Mk 11:24; Lk 18:1; 1 Thes 5:17

Amen. The Jesus Prayer Lord Jesus Christ, Son of God, have mercy on me. or Lord Jesus Christ, Son of God, have mercy on me, a sinner. The Jesus Prayer is an invocation to the living Christ. In the Jesus Prayer we confess Christ as Lord and ask Him for His mercy. The Jesus Prayer combines St. Paul’s doxology (Phil 2:11), the tax collector’s spirit of repentance (Lk 18:33), and the blind man’s plea for enlightenment (Mk 10:47,51). “The divine name of Jesus Christ holds in itself the whole gospel truth,” wrote the author of The Way of a Pilgrim. The Jesus Prayer is appropriate for every Christian and may be recited in all circumstances-while kneeling, sitting, standing, walking, eating, traveling, working, or falling asleep. It may be offered at regular prayer times, during breaks at home and office, even in the bustle of commuting to and from work or while shopping and preparing meals. Its brevity makes it useful as a way of centering the inner consciousness on Christ, guarding against temptations and finding ready spiritual strength. The effectiveness of the Jesus Prayer comes from the power and the grace of Christ who hears our fervent invocation, cleanses our heart from evil and comes to dwell in us as personal Lord. The fruits of the Jesus Prayer are repentance, contrition, forgiveness, joy, peace and above all, as the pilgrim put it, “a burning love for Jesus Christ and for all God’s creatures. “Developed to maturity, the Jesus Prayer becomes a mystical prayer of the heart, an unceasing breath of the Holy Spirit praying within the believer, an inner spiritual fire energizing the Christian in all things. From the believer’s side the Jesus Prayer requires a sincere and humble spirit rather than a particular method. In quiet moments of concentrated prayer it may be recited rhythmically in order to establish inner attention. (Pray “Lord Jesus Christ, Son of God,” while breathing in, and “have mercy on me,” while breathing out.) But far more important are the constant attention to the words of the prayer and the fervent personal appeal to Christ for whom the soul yearns. Trust in the love and mercy of God. Seek the presence of Christ in your heart. Pray to Christ calmly and unhurriedly by enclosing your thoughts and feelings in each word of the Jesus Prayer.

Genesis 6:4; Numbers 13:33; Deuteronomy 3:11; 1 Samuel 17:1. All these passages spoke of giants.

The spreading out of garments likewise belongs to the tradition of Israelite kingship (cf. 2 Kings 9:13). What the disciples do is a gesture of enthronement in the tradition of the Davidic kingship, and it points to the Messianic hope that grew out of the Davidic tradition. The pilgrims who came to Jerusalem with Jesus are caught up in the disciples’ enthusiasm. They now spread their garments on the street along which Jesus passes. They pluck branches from the trees and cry out verses from Psalm 118, words of blessing from Israel’s pilgrim liturgy, which on their lips become a Messianic proclamation: “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming! Hosanna in the highest!” (Mk 11:9-10; cf. Ps 118:26). This acclamation is recounted by all four evangelists, albeit with some variation in detail. There is no need here to go into the differences, important though they are for “tradition criticism” and for the theological vision of the individual evangelists. Let us try merely to understand the essential outlines, especially since the Christian liturgy has adopted this greeting, interpreting it in the light of the Church’s Easter faith. First comes the exclamation “Hosanna!” Originally this was a word of urgent supplication, meaning something like: Come to our aid! The priests would repeat it in a monotone on the seventh day of the Feast of Tabernacles, while processing seven times around the altar of sacrifice, as an urgent prayer for rain. But as the Feast of Tabernacles gradually changed from a feast of petition into one of praise, so too the cry for help turned more and more into a shout of jubilation (cf. Lohse, TDNT IX, p. 682). By the time of Jesus, the word had also acquired Messianic overtones.

Jesus had set out with the Twelve, but they were gradually joined by an ever-increasing crowd of pilgrims. Matthew and Mark tell us that as he was leaving Jericho there was already “a great multitude” following Jesus (Mt 20:29; Mk 10:46). An incident occurring on this final stretch of the journey increases the expectation of the one who is to come and focuses the wayfarers’ attention upon Jesus in an altogether new way. Along the path sits a blind beggar, Bartimaeus. Having discovered that Jesus is among the pilgrims, he cries out incessantly: “Jesus, Son of David, have mercy on me!” (Mk 10:47). People try to calm him down, but it is useless, and finally Jesus calls him over. To his plea, “Master, let me receive my sight”, Jesus replies, “Go your way; your faith has made you well.” Bartimaeus could see again, “and he followed [Jesus] on the way” (Mk 10:48-52). Now that he could see, he became a fellow pilgrim on the way to Jerusalem. The Davidic theme and the accompanying Messianic hope now spread to the crowd: Was it possible that this Jesus, with whom they were walking, might actually be the new David for whom they were waiting? As he made his entrance into the Holy City, had the hour come when he would reestablish the Davidic kingdom? The preparations that Jesus makes with his disciples reinforce this hope. Jesus comes from Bethphage and Bethany to the Mount of Olives, the place from which the Messiah was expected to enter. He sends two disciples ahead of him, telling them that they will find a tethered donkey, a young animal on which no one has yet sat. They are to untie it and bring it to him. Should anyone ask by what authority they do so, they are to say: “The Lord has need of it” (Mk 11:3; Lk 19:31). The disciples find the donkey. As anticipated, they are asked by what right they act; they give the response they were told to give—and they are allowed to carry out their mission. So Jesus rides on a borrowed donkey into the city and, soon afterward, has the animal returned to its owner. To today’s reader, this may all seem fairly harmless, but for the Jewish contemporaries of Jesus it is full of mysterious allusions. The theme of the kingdom and its promises is ever-present. Jesus claims the right of kings, known throughout antiquity, to requisition modes of transport (cf. Pesch, Markusevangelium II, p. 180). The use of an animal on which no one had yet sat is a further pointer to the right of kings. Most striking, though, are the Old Testament allusions that give a deeper meaning to the whole episode.

The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if the laws of legitimate contradiction are attended to (that opposites should agree with the same thing [tō autō], in the same respect [kata to auto], with reference to the same thing [pros to auto] and in the same time [tō autō chronō]), these various apparent contradictions in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them. For the former speaks of declarative justification of the effect a posteriori, but the latter of justification of the cause, a priori. Thus Luke enjoins mercy, 'Be ye merciful' (Lk. 6:36) which Deuteronomy forbids, 'Thou shalt not pity' (Dt. 19:13). The former refers to private persons, the latter to magistrates. Or they are not said in the same respect, as when Matthew denies the presence of Christ in the world, 'Me ye have not always' (Mt. 26:11*); and yet it is promised, 'I am with you alway, even unto the end of the world' (Mt. 28:20). The former is said with regard to his human nature and bodily presence, but the latter with regard to his divine nature and spiritual presence. Or the statements are not made with reference to the same thing, as when something is said absolutely and another comparatively. 'Honor thy father' (Ex. 20:12); 'if any man hate not his father' (Lk. 14:26). The former must be understood absolutely, the latter comparatively for loving less and esteeming less than Christ. Or not in the same time, hence the expression 'distinguish times and you will reconcile Scripture.' Thus at one time circumcision is extolled as a great privilege of the Jews (Rom. 3:1*); at another it is spoken of as a worthless thing (Gal. 5:3). But the former refers to the Old Testament dispensation when it was an ordinary sacrament and a seal of the righteousness of faith, but the latter concerns the time of the gospel after the abrogation of the ceremonial law. At one time the apostles are sent to the Jews alone by a special mission before the passion of Christ and prohibited from going to the Gentiles ('Go not into the way of the Gentiles,' Mt. 10:5); at another they are sent to all nations by a general mission after the resurrection (Mk. 16:15).

The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if the laws of legitimate contradiction are attended to (that opposites should agree with the same thing [tō autō], in the same respect [kata to auto], with reference to the same thing [pros to auto] and in the same time [tō autō chronō]), these various apparent contradictions (enantiophanē) in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them. For the former speaks of declarative justification of the effect a posteriori, but the latter of justification of the cause, a priori. Thus Luke enjoins mercy, 'Be ye merciful' (Lk. 6:36) which Deuteronomy forbids, 'Thou shalt not pity' (Dt. 19:13). The former refers to private persons, the latter to magistrates. Or they are not said in the same respect, as when Matthew denies the presence of Christ in the world, 'Me ye have not always' (Mt. 26:11*); and yet it is promised, 'I am with you alway, even unto the end of the world' (Mt. 28:20). The former is said with regard to his human nature and bodily presence, but the latter with regard to his divine nature and spiritual presence. Or the statements are not made with reference to the same thing, as when something is said absolutely and another comparatively. 'Honor thy father' (Ex. 20:12); 'if any man hate not his father' (Lk. 14:26). The former must be understood absolutely, the latter comparatively for loving less and esteeming less than Christ. Or not in the same time, hence the expression 'distinguish times and you will reconcile Scripture.' Thus at one time circumcision is extolled as a great privilege of the Jews (Rom. 3:1*); at another it is spoken of as a worthless thing (Gal. 5:3). But the former refers to the Old Testament dispensation when it was an ordinary sacrament and a seal of the righteousness of faith, but the latter concerns the time of the gospel after the abrogation of the ceremonial law. At one time the apostles are sent to the Jews alone by a special mission before the passion of Christ and prohibited from going to the Gentiles ('Go not into the way of the Gentiles,' Mt. 10:5); at another they are sent to all nations by a general mission after the resurrection (Mk. 16:15).

The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if the laws of legitimate contradiction are attended to (that opposites should agree with the same thing [tō autō], in the same respect [kata to auto], with reference to the same thing [pros to auto] and in the same time [tō autō chronō]), these various apparent contradictions in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them. For the former speaks of declarative justification of the effect a posteriori, but the latter of justification of the cause, a priori. Thus Luke enjoins mercy, 'Be ye merciful' (Lk. 6:36) which Deuteronomy forbids, 'Thou shalt not pity' (Dt. 19:13). The former refers to private persons, the latter to magistrates. Or they are not said in the same respect, as when Matthew denies the presence of Christ in the world, 'Me ye have not always' (Mt. 26:11*); and yet it is promised, 'I am with you alway, even unto the end of the world' (Mt. 28:20). The former is said with regard to his human nature and bodily presence, but the latter with regard to his divine nature and spiritual presence. Or the statements are not made with reference to the same thing, as when something is said absolutely and another comparatively. 'Honor thy father' (Ex. 20:12); 'if any man hate not his father' (Lk. 14:26). The former must be understood absolutely, the latter comparatively for loving less and esteeming less than Christ. Or not in the same time, hence the expression 'distinguish times and you will reconcile Scripture.' Thus at one time circumcision is extolled as a great privilege of the Jews (Rom. 3:1*); at another it is spoken of as a worthless thing (Gal. 5:3). But the former refers to the Old Testament dispensation when it was an ordinary sacrament and a seal of the righteousness of faith, but the latter concerns the time of the gospel after the abrogation of the ceremonial law. At one time the apostles are sent to the Jews alone by a special mission before the passion of Christ and prohibited from going to the Gentiles ('Go not into the way of the Gentiles,' Mt. 10:5); at another they are sent to all nations by a general mission after the resurrection (Mk. 16:15).

However, the day is long past when we may think of the Synoptics as “bare” history. Their authors had become convinced by the resurrection that Jesus was the Messiah and the Son of God (Mk. 1:1) and wrote “good news” in the light of that faith. The Synoptic Gospels are theology as well as history.

Cullmann has correctly expounded the view that the eschatological dualism is the substructure of redemptive history.11 There is no New Testament word for “eternity,” and we are not to think of eternity as the Greeks did, as something other than time. In biblical thought eternity is unending time. In Hellenism people longed for release from the cycle of time in a timeless world beyond,12 but in biblical thought time is the sphere of human existence both now and in the future. The impression given by the AV at Revelation 10:6, “there should be time no longer,” is corrected in the RSV, “there should be no more delay.” The entire New Testament expresses the idea of eternity by the idiom eis ton aiōna, translated “forever” (Mk. 3:29), or eis tous aiōnas (Lk. 1:33, 55), and sometimes eis tous aiōnas tōn aiōnōn (Gal. 1:5; 1 Pet. 4:11; Rev. 1:18) — “unto the ages of the ages,” translated “forever and ever.

His is a story by, about, and for those committed to God's work of justice, compassion, and liberation in the world. To modern theologians, like the Pharisees, Mark offers no “signs from heaven” (Mark 8: 11f.). To scholars who, like the chief priests, refuse to ideologically commit themselves, he offers no answer (Mk 11: 30–33). But to those willing to raise the wrath of the empire, Mark offers a way of discipleship (8: 34ff.).

MK-2866 With multiple published human trials under its belt, MK-2866, also known as the drug Ostarine, is one of the best-studied SARMs. Though it is weaker than many others on this list, it still has been shown to offer powerful results. In studies, Ostarine has few meaningful side effects and is very effective at building muscle. Healthy elderly men and women who took Ostarine for twelve weeks saw significant increases in lean body mass and a decrease in fat mass, and were better able to climb stairs.8 Interestingly, these men and women also had an average decline of 11 percent in fasting blood glucose, a 17 percent reduction in insulin levels, and a 27 percent reduction in insulin resistance. This suggests that SARMs might be able to impact type 2 diabetes.