Q Son Quotes

I was sentimental about many things: a woman’s shoes under the bed; one hairpin left behind on the dresser; the way they said, 'I’m going to pee.' hair ribbons; walking down the boulevard with them at 1:30 in the afternoon, just two people walking together; the long nights of drinking and smoking; talking; the arguments; thinking of suicide; eating together and feeling good; the jokes; the laughter out of nowhere; feeling miracles in the air; being in a parked car together; comparing past loves at 3am; being told you snore; hearing her snore; mothers, daughters, sons, cats, dogs; sometimes death and sometimes divorce; but always carring on, always seeing it through; reading a newspaper alone in a sandwich joint and feeling nausea because she’s now married to a dentist with an I.Q. of 95; racetracks, parks, park picnics; even jails; her dull friends; your dull friends; your drinking, her dancing; your flirting, her flirting; her pills, your fucking on the side and her doing the same; sleeping together

Q- What is the highest possible psychic realization ... ? A- That God, the Father, speaks directly to the sons of men-even as He has promised. 440-4

My son's got the I.Q. Of a robot but I don't have the dough to send him to school.

She takes a quick moment to send a text to her son, reminding him that he’s sleeping his life away and should have been up and at it before her. He is, after all, a young man with a whole world to conquer. Late mornings, Vera believes, are only for toddlers and Europeans.

Para quien no sea un tonto de marca mayor, todas las ciencias son interesantes, pero cada sabio solo encuentra una cuyo cultivo le divierte. Descubrirla para consagrarse a ella es propiamente lo q se llama vocación

It was a splendid mind. For if thought is like the keyboard of a piano, divided into so many notes, or like the alphabet is ranged in twenty-six letters all in order, then his splendid mind had one by one, firmly and accurately, until it had reached, say, the letter Q. He reached Q. Very few people in the whole of England ever reach Q. Here, stopping for one moment by the stone urn which held the geraniums, he saw, but now far, far away, like children picking up shells, divinely innocent and occupied with little trifles at their feet and somehow entirely defenceless against a doom which he perceived, his wife and son, together, in the window. They needed his protection; he gave it them. But after Q? What comes next? After Q there are a number of letters the last of which is scarcely visible to mortal eyes, but glimmers red in the distance. Z is only reached once by one man in a generation. Still, if he could reach R it would be something. Here at least was Q. He dug his heels in at Q. Q he was sure of. Q he could demonstrate. If Q then is Q--R--. Here he knocked his pipe out, with two or three resonant taps on the handle of the urn, and proceeded. "Then R ..." He braced himself. He clenched himself.

Bir fare çatı katında kocaman bir erkek kedi ile karşılaşır. Farenin kaçabileceği hiç bir yer kalmamıştır, köşeye sıkışmıştır. Fare titreyerek kediye şöyle der: Kedi Bey, lütfen beni yeme. Ailemin yanına dönmem lazım. Çocuklarım karnı aç beni bekler, lütfen beni görmemiş ol. Kedi yanıt verir: Endişelenme, seni yiyecek değilim. İşin doğrusu, yüksek sesle söyleyemem ama ben vejetaryenim. Asla et yemem. Bu yüzden benimle karşılaşmış olman, senin için bir şans. Fare yanıtlar: Oh ne kadar mükemmel bir gün, ne kadar şanslı bir fareyim ben. Vejetaryen bir kediyle karşılaştım. Fakat hemen sonrasında kedi fareye saldırır, patisiyle yere bastırır. Keskin dişlerini boğazına geçirir. Fare acı içerisinde son nefesinde kediye sorar: İyi de, hani sen vejetaryendin? Asla et yemediğini söylemedin mi? Yalan mı söyledin? Kedi yalanarak yanıtlar: Ha, ben, et yemem. Bu yalan değil. Bu yüzden seni götürüp marulla takas edeceğim.

His mind floated in the amniotic fluid of memory, listening for echoes of the past. His father, meanwhile, had no idea that such a vivid scene was burned into Tengo's brain or that, like a cow in the meadow, Tengo was endlessly regurgitating fragments of the scene to chew on, a cud from which he obtained essential nutrients. Father and son: each was locked in a deep, dark embrace with his secrets.

all nations, j baptizing them m in [2] n the name of the Father and of the Son and of the Holy Spirit, 20teaching them o to observe all that p I have commanded you. And behold, q I am with you always, to r the end of the age.

En este mundo no existe ni la bondad absoluta ni la maldad absoluta (...) El bien y el mal no son algo estático e inamovible, sino algo que siempre está cambiando de lugar y situación. La bondad puede convertirse al instante en maldad y viceversa. (...) Lo importante es preservar el equilibrio entre ese bien y ese mal en constante movimiento. Inclinándose demasiado por uno de los dos, resulta difícil mantener la moral de la vida real. Sí, el equilibrio en sí mismo es el bien.

Préface J'aime l'idée d'un savoir transmis de maître à élève. J'aime l'idée qu'en marge des "maîtres institutionnels" que sont parents et enseignants, d'autres maîtres soient là pour défricher les chemins de la vie et aider à y avancer. Un professeur d'aïkido côtoyé sur un tatami, un philosophe rencontré dans un essai ou sur les bancs d'un amphi-théâtre, un menuisier aux mains d'or prêt à offrir son expérience... J'aime l'idée d'un maître considérant comme une chance et un honneur d'avoir un élève à faire grandir. Une chance et un honneur d'assister aux progrès de cet élève. Une chance et un honneur de participer à son envol en lui offrant des ailes. Des ailes qui porteront l'élève bien plus haut que le maître n'ira jamais. J'aime cette idée, j'y vois une des clefs d'un équilibre fondé sur la transmission, le respect et l'évolution. Je l'aime et j'en ai fait un des axes du "Pacte des MarchOmbres". Jilano, qui a été guidé par Esîl, guide Ellana qui, elle-même, guidera Salim... Transmission. Ellana, personnage ô combien essentiel pour moi (et pour beaucoup de mes lecteurs), dans sa complexité, sa richesse, sa volonté, ne serait pas ce qu elle est si son chemin n avait pas croisé celui de Jilano. Jilano qui a su développer les qualités qu'il décelait en elle. Jilano qui l'a poussée, ciselée, enrichie, libérée, sans chercher une seule fois à la modeler, la transformer, la contraindre. Respect. q Jilano, maître marchombre accompli. Maître accompli et marchombre accompli. Il sait ce qu'il doit à Esîl qui l'a formé. Il sait que sans elle, il ne serait jamais devenu l'homme qu'il est. L'homme accompli. Elle l'a poussé, ciselé, enrichi, libéré, sans chercher une seule fois à le modeler, le transformer, le contraindre. Respect. Évolution. Esîl, uniquement présente dans les souvenirs de Jilano, ne fait qu'effleurer la trame du Pacte des Marchombres. Nul doute pourtant qu'elle soit parvenue à faire découvrir la voie à Jilano et à lui offrir un élan nécessaire pour qu'il y progresse plus loin qu'elle. Jilano agit de même avec Ellana. Il sait, dès le départ, qu'elle le distancera et attend ce moment avec joie et sérénité. Ellana est en train de libérer les ailes de Salim. Jusqu'où s envolera-t-il grâce à elle ? J'aime cette idée, dans les romans et dans la vie, d’un maître transmettant son savoir à un élève afin qu a terme il le dépasse. J'aime la générosité qu'elle induit, la confiance qu'elle implique en la capacité des hommes à s'améliorer. J'aime cette idée, même si croiser un maître est une chance rare et même s'il existe bien d'autres manières de prendre son envol. Lire. Écrire. S'envoler. Pierre Bottero

Was the human nature of the Son of Mary changed into the divine nature of the Son of God? No; the two natures were mysteriously blended in one person—the man Christ Jesus. In

Strong is the strength which God supplies/Through His eternal Son.”—

Prophesy to the breath; prophesy,  f son of man, and say to the breath, Thus says the Lord GOD: Come from  q the four winds, O breath, and

Father and son: each was locked in a deep, dark embrace with his secrets.

Uno vive con los ojos puestos en las esperanzas que se le dan, en las esperanzas que uno alberga; las esperanzas son como un combustible. No se puede vivir sin ellas.

... sentimentele slăbesc cînd le schimbi locul.../ Frédéric s’était attendu à des spasmes de joie ; mais les passions s’étiolent quand on les dépayse, et, ne retrouvant plus Mme Arnoux dans le milieu où il l’avait connue, elle lui semblait avoir perdu quelque chose, porter confusément comme une dégradation, enfin n’être pas la même. Le calme de son coeur le stupéfiait. (©BeQ)

Father,  n the hour has come;  o glorify your Son that the Son may  p glorify you, 2since  q you have given him authority over all flesh,  r to give eternal life to all  s whom you have given him.

Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not o believed in the name of the only Son of God. 19 p And this is the judgment: q the light has come into the world, and r people loved the darkness rather than the light because s their works were evil. 20 t For everyone who does wicked things hates the light and does not come to the light,

The Father judges no one, but  o has given all judgment to the Son, 23that all may honor the Son, just as they  p honor the Father.  q Whoever does not honor the Son does not honor the Father who sent him.

Jamás te hubiese hecho daño, no podría te quiero" "No puedes obligarle a amarte si ha elegido a otra. Debes dejarle ir. No debes confundir el deseo de dominar y proteger con el amor" "Quise ser lo q no soy y ahora no consigo ser lo que debería. Soy un monstruo" "Se quien soy, como se atreve a decir que no lo sé. Me encanta ser licantropa. Adoro la dulce transformacion y la belleza que me da en medio de la noche. Cuando salgo a cazar, cazo animales salvajes,según las leyes de la diosa. No mato animales domésticos solo para divertirme" "Según la historia de los humanos estamos malditos" "Soy una loup garou, una volkodlak una metamórfica. No me convierto exactamente en una loba sino en algo parecido" "Cuando un lider muere por el diente de un lobo, el vencedor liderea la manada. Cuando un lider muere por el diente del destino, se convoca la Ordalía, porque solo puede liderear lo más ágiles y fuertes" "Ya no hay tierras salvajes donde escondernos. No podemos correr en manadas por las montañas donde los viajeros desaparecen durante meses, no hay selvas negras que lleve días sin recorrer y hace muchos siglos desde que reinábamos en pequeños reinos en el centro oscuro de Europa donde nos veneraban como dioses. Hay homo sapiens por todas partes, son más numerosos que nosotros, y el homo lupus debe convivir con ellos" "Aunque no puedan transformarse, son la bestia de sus propias pesadillas. Es una bendicion para nosotros poder exorcizar estos demonios. A veces es nuestra maldicion" "Que dice la leyenda? El hombre lobo puede morir por la bala de plata que dispara quien le ha amado..." "Cuando amamos a alguien queremos que sea nuestra pareja en forma humana y de lobo

die for a righteous person—though perhaps for a good person one would dare even to die— 8but l God shows his love for us in that m while we were still sinners, Christ died for us. 9Since, therefore, n we have now been justified by his blood, much more shall we be saved by him from o the wrath of God. 10For if p while we were enemies q we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by r his life.

My son,  o eat honey, for it is good,         and  p the drippings of the honeycomb are sweet to your taste.     14 Know that wisdom is such to your soul;         if you find it, there will be  q a future,         and your hope will not be cut off.

Go therefore and  k make disciples of  l all nations,  j baptizing them  m in [2]  n the name of the Father and of the Son and of the Holy Spirit, 20teaching them  o to observe all that  p I have commanded you. And behold,  q I am with you always, to  r the end of the age.

j Go therefore and  k make disciples of  l all nations,  j baptizing them  m in [2]  n the name of the Father and of the Son and of the Holy Spirit, 20teaching them  o to observe all that  p I have commanded you. And behold,  q I am with you always, to  r the end of the age.

Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not o believed in the name of the only Son of God. 19 p And this is the judgment: q the light has come into the world, and r people loved the darkness rather than the light because s their works were evil. 20 t For everyone who does wicked things hates the light and does not come to the light, u lest his works should be exposed. 21But whoever v does what is true w comes to the light, so that it may be clearly seen that his works have been carried out in God.

Para conseguir algo de envergadura, o encontrar algo de envergadura, se necesita tiempo y dinero. Claro que eso tampoco significa que con tiempo y dinero se tenga que conseguir algo estupendo. De todas maneras, disponer de ambas cosas no hace ningún daño. Sobre todo, la cantidad de tiempo es limitada. El reloj no para de marcar la hora. Tictac. El tiempo pasa enseguida. La oportunidad se va perdiendo. Y si usted tiene dinero, puede comprar el tiempo. Puestos a comprar, hasta puede comprarse la libertad. El tiempo y la libertad son lo más importante que el dinero puede comprar para el ser humano.

is light, and in him is no darkness at all. 6 n If we say we have fellowship with him while we walk in darkness, we lie and  o do not practice the truth. 7But  p if we walk in the light,  q as he is in the light, we have fellowship with one another, and  r the blood of Jesus his Son cleanses us from all sin.

authority  i in heaven and on earth has been given to me. 19 j Go therefore and  k make disciples of  l all nations,  j baptizing them  m in [2]  n the name of the Father and of the Son and of the Holy Spirit, 20teaching them  o to observe all that  p I have commanded you. And behold,  q I am with you always, to  r the end of the age.

... inteligența lui nu era destul de mare pentru a ajunge pînă la Artă, nici destul de burgheză pentru a viza numai profitul, în așa chip încît, fără să mulțumească pe nimeni, se ruina./ ...son intelligence n’était pas assez haute pour atteindre jusqu’à l’Art, ni assez bourgeoise non plus pour viser exclusivement au profit, si bien que, sans contenter personne, il se ruinait. (©BeQ)

Marshall’s whole life, I thought he was the sun. He was my world, my prodigal son. He shone so bright that you were left in the shadow, and I thought—” His voice breaks and tears stream down his withered face. “I see now that he blinded me. He made me think you were the bad one, that—” Oliver is crying now, too. “Baba.” He stops speaking then, because what can one say at this moment? “I am so sorry, son. That day

Les vies gays sont souvent des vies différées ; elles commencent lorsqu'un individu se réinvente lui-même, en sortant de son silence, de sa clandestinité honteuse, ou en tout cas en s'aménageant des espaces où il lui est possible d'être ce qu'il est et veut être. Lorsqu'il choisit au lieu de subir, et par exemple, lorsqu'il se compose une autre famille - constituée de ses amis, de ses amants, de ses anciens amants devenus ses amis et des amis de ses anciens amants - et reconstruit ainsi son identité après avoir quitté le champ clos et étouffant de sa famille d'origine et de ses injonctions tacites ou explicites à l'hétérosexualité. Une telle fuite ne signifie pas nécessairement, cela va de soi, la rupture totale avec sa famille, mais plutôt la nécessité de s'en tenir éloigné et de la tenir à distance. Avant cela, les vies gays ne sont que des vies vécues par procuration, des vies imaginées, ou des vies attendues, espérées autant que redoutées. (p. 46)

Love your enemies and  j pray for those who persecute you, 45 k so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and  l sends rain on the just and on the unjust. 46 m For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47And if you greet only your brothers, [9] what more are you doing than others? Do not even  n the Gentiles do the same? 48 o You therefore must be  p perfect,  q as your heavenly Father is perfect.

Q.: Est ce que, durant les première temps votre Père [Mohammed V] vous a manqué ? R. : Je vais vous dire une chose : il ne s'écoule pas dix à douze jours, même aujourd'hui, où je ne le voie pas en rêve. Q. - Y-a-t-il des moments où vous auriez souhaité pouvoir lui demander conseil ? R. - Oh ! ça oui. A certains moments j'ai eu une envie folle qu'il me dise, comme il en a l'habitude ; "Allons, vous n'êtes qu'un imbécile" On a soif à force de n'avoir personne à qui se confier ou demander quelque chose, de ne pas avoir une main à embrasser pour témoigner son amour. Et je continue aujourd'hui à avoir soif." p70

Frédéric se așteptase să fie zguduit de bucurie; dar sentimentele slăbesc cînd le schimbi locul și, nemaigăsind-o pe doamna Arnoux în mediul în care o cunoscuse, îi părea că pierduse ceva, că purta în ea, nelămurit, un fel de degradare, că, în sfîrșit, nu mai era aceeași. Liniștea inimii lui îl uluia./ Frédéric s’était attendu à des spasmes de joie; mais les passions s’étiolent quand on les dépayse, et, ne retrouvant plus Mme Arnoux dans le milieu où il l’avait connue, elle lui semblait avoir perdu quelque chose, porter confusément comme une dégradation, enfin n’être pas la même. Le calme de son coeur le stupéfiait. (©BeQ)

God Is Love 7Beloved,  j let us love one another, for love is from God, and  k whoever loves has been born of God and knows God. 8 l Anyone who does not love does not know God, because  m God is love. 9In this the love of God was made manifest among us, that  n God sent his only Son into the world, so that we might live through him. 10In this is love,  o not that we have loved God  n but that he loved us and sent his Son to be  p the propitiation for our sins. 11Beloved, if God so loved us, we also ought to love one another. 12 q No one has ever seen God; if we love one another, God abides in us and  r his love is perfected in us.

is the message we have heard from him and proclaim to you, that  m God is light, and in him is no darkness at all. 6 n If we say we have fellowship with him while we walk in darkness, we lie and  o do not practice the truth. 7But  p if we walk in the light,  q as he is in the light, we have fellowship with one another, and  r the blood of Jesus his Son cleanses us from all sin. 8 s If we say we have no sin, we deceive ourselves, and  t the truth is not in us. 9 u If we confess our sins, he is  v faithful and just to forgive us our sins and  r to cleanse us from all unrighteousness. 10If we say we have not sinned,  w we make him a liar, and  x his word is not in us.

La terreur irrationnelle transforme en choses les hommes, "bacilles planétaires" selon la formule de Hitler. Elle se propose la destruction, non seulement de la personne, mais des possibilités universelles de la personne, la réflexion, la solidarité, l'appel vers l'amour absolu. La propagande, la torture, sont des moyens directs de désintégration; plus encore la déchéance systématique, l'amalgame avec le criminel cynique, la complicité force. Celui qui tue ou torture ne connait q'une ombre a sa victoire: il ne peut pas se sentir innocent: Il lui faut donc créer la culpabilité chez la victime elle-même pour que, dans un monde sans direction, la culpabilité générale ne légitime plus que l'exercice de la force, ne consacre plus que le succès. Quand l'idée d'innocence disparaît chez l'innocent lui-même, la valeur de puissance règne définitivement sur un monde désespéré. C'est pourquoi une ignoble et cruelle pénitence règne sur ce monde où seuls les pierres sont innocentes. Les condamnés sont obligés de se prendre les uns les autres. Le ci pur de la maternité est lui-même tué, comme chez cette mère grecque q'un officier força de choisir celui de ses trois fils qui serait fusillé. C'est ainsi qu'on est enfin libre. La puissance de tuer et d'avilir sauve l’âme servile du néant. La liberté allemande se chante alors, au son d'orchestre de bagnards, dans les camps de la mort.

Walking in the Light 5 l This is the message we have heard from him and proclaim to you, that  m God is light, and in him is no darkness at all. 6 n If we say we have fellowship with him while we walk in darkness, we lie and  o do not practice the truth. 7But  p if we walk in the light,  q as he is in the light, we have fellowship with one another, and  r the blood of Jesus his Son cleanses us from all sin. 8 s If we say we have no sin, we deceive ourselves, and  t the truth is not in us. 9 u If we confess our sins, he is  v faithful and just to forgive us our sins and  r to cleanse us from all unrighteousness. 10If we say we have not sinned,  w we make him a liar, and  x his word is not in us.

God’s Everlasting Love 31What then shall we say to these things?  pIf God is for us, who can be [9] against us? 32 qHe who did not spare his own Son but  rgave him up for us all, how will he not also with him graciously give us all things? 33Who shall bring any charge against God’s elect?  sIt is God who justifies. 34 tWho is to condemn? Christ Jesus is the one who died—more than that, who was raised— uwho is at the right hand of God,  vwho indeed is interceding for us. [10] 35Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36As it is written, w“For your sake  xwe are being killed all the day long; we are regarded as sheep to be slaughtered.

PROVERBS 31 The words of King Lemuel. An oracle that his mother taught him:     2 What are you doing, my son? [1] What are you doing,  f son of my womb?         What are you doing,  g son of my vows?     3 Do  h not give your strength to women,         your ways to those  i who destroy kings.     4  j It is not for kings, O Lemuel,         it is not for kings  k to drink wine,         or for rulers to take  l strong drink,     5 lest they drink and forget what has been decreed         and  m pervert the rights of all the afflicted.     6 Give strong drink to the one who  n is perishing,         and wine to  o those in bitter distress; [2]     7  p let them drink and forget their poverty         and remember their misery no more.     8  q Open your mouth for the mute,         for the rights of all who are destitute. [3]     9 Open your mouth,  r judge righteously,

EPHESIANS 1 Paul,  aan apostle of Christ Jesus  bby the will of God, To the saints who are in Ephesus, and  care faithful [1] in Christ Jesus: 2 dGrace to you and peace from God our Father and the Lord Jesus Christ. Spiritual Blessings in Christ 3 eBlessed be  fthe God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing  gin the heavenly places, 4 heven as he  ichose us in him  jbefore the foundation of the world, that we should be  kholy and blameless before him. In love 5 lhe predestined us [2] for  madoption to himself as sons through Jesus Christ,  naccording to the purpose of his will, 6 oto the praise of his glorious grace, with which he has blessed us in  pthe Beloved. 7 qIn him we have  rredemption  sthrough his blood,  tthe forgiveness of our trespasses,  uaccording to the riches of his grace, 8which he lavished upon us, in all wisdom and insight

Walk in Love EPHESIANS 5  j Therefore be imitators of God, as beloved children. 2And  k walk in love,  l as Christ loved us and  m gave himself up for us, a  n fragrant  o offering and sacrifice to God. 3But  p sexual immorality and all impurity or covetousness  q must not even be named among you, as is proper among saints. 4Let there be  r no filthiness nor foolish talk nor crude joking,  s which are out of place, but instead  t let there be thanksgiving. 5For you may be sure of this, that  u everyone who is sexually immoral or impure, or who is covetous ( v that is, an idolater), has no inheritance in the kingdom of Christ and God. 6 w Let no one  x deceive you with empty words, for because of these things  y the wrath of God comes upon  z the sons of disobedience. 7Therefore  a do not become partners with them; 8for  b at one time you were  c darkness, but now you are light in the Lord.  d Walk as children of light

worthless person, a wicked man, goes about with w crooked speech, 13  x winks with his eyes, signals [3] with his feet, points with his finger, 14 with y perverted heart z devises evil, continually a sowing discord; 15 therefore calamity will come upon him suddenly; b in a moment he will be broken c beyond healing. 16 There are  d six things that the LORD hates,  d seven that are an abomination to him: 17 e haughty eyes, f a lying tongue, and  g hands that shed innocent blood, 18  h a heart that devises wicked plans,  i feet that make haste to run to evil, 19 j a false witness who k breathes out lies, and one who  a sows discord among brothers. Warnings Against Adultery 20  l My son, keep your father’s commandment,  l and forsake not your mother’s teaching. 21  m Bind them on your heart always; n tie them around your neck. 22  o When you walk, they [4] will lead you; o when you lie down, they will p watch over you; and when you awake, they will talk with you. 23 For the commandment is  q a lamp and the teaching a light,

Therefore  i let us leave  j the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance  k from dead works and of faith toward God, 2and of  l instruction about washings, [1]  m the laying on of hands,  n the resurrection of the dead, and  o eternal judgment. 3And this we will do  p if God permits. 4For it is impossible, in the case of those  q who have once been enlightened, who have tasted  r the heavenly gift, and  s have shared in the Holy Spirit, 5and  t have tasted the goodness of the word of God and the powers of the age to come, 6and  u then have fallen away, to restore them again to repentance, since  v they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7For  w land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8But  x if it bears thorns and thistles, it is worthless and near to being cursed,  y and its end is to be burned. 9Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10For  z God is not unjust so

Keep your wants, your joys, your sorrows, your cares, and your fears before God. You cannot burden Him; you cannot weary Him. He who numbers the hairs of your head is not indifferent to the wants of His children. “The Lord is very pitiful, and of tender mercy.” James 5:11. His heart of love is touched by our sorrows and even by our utterances of them. Take to Him everything that perplexes the mind. Nothing is too great for Him to bear, for He holds up worlds, He rules over all the affairs of the universe. Nothing that in any way concerns our peace is too small for Him to notice. There is no chapter in our experience too dark for Him to read; there is no perplexity too difficult for Him to unravel. No calamity can befall the least of His children, no anxiety harass the soul, no joy cheer, no sincere prayer escape the lips, of which our heavenly Father is unobservant, or in which He takes no immediate interest. “He healeth the broken in heart, and bindeth up their wounds.” Psalm 147:3. The relations between God and each soul are as distinct and full as though there were not another soul upon the earth to share His watchcare, not another soul for whom He gave His beloved Son.—Steps to Christ, p. 100.

Subect: Sigh. Okay. Since we're on the subject... Q. What is the Tsar of Russia's favorite fish? A. Tsardines, of course. Q. What does the son of a Ukranian newscaster and a U.S. congressman eat for Thanksgiving dinner on an island off the coast of Massachusetts? A.? -Ella Subect: TG A. Republicans. Nah.I'm sure we'll have all the traditional stuff: turkey, stuffing, mashed potatoes. I'm hoping for apple pie. Our hosts have a cook who takes requests, but the island is kinda limited as far as shopping goes. The seven of us will probably spend the morning on a boat, then have a civilized chow-down. I predict Pictionary. I will win. You? -Alex Subect: Re. TG Alex, I will be having my turkey (there ill be one, but it will be somewhat lost among the pumpkin fettuccine, sausage-stuffed artichokes, garlic with green beans, and at least four lasagnas, not to mention the sweet potato cannoli and chocolate ricotta pie) with at least forty members of my close family, most of whom will spend the entire meal screaming at each other. Some will actually be fighting, probably over football. I am hoping to be seated with the adults. It's not a sure thing. What's Martha's Vineyard like? I hear it's gorgeous. I hear it's favored by presidential types, past and present. -Ella Subject: Can I Have TG with You? Please??? There's a 6a.m. flight off the island. I can be back in Philadelphia by noon. I've never had Thanksgiving with more than four or five other people. Only child of two only children. My grandmother usually hosts dinner at the Hunt Club. She doesn't like turkey. Last year we had Scottish salmon. I like salmon,but... The Vineyard is pretty great. The house we're staying in is in Chilmark, which, if you weren't so woefully ignorant of defunct television, is the birthplace of Fox Mulder. I can see the Menemsha fishing fleet out my window. Ever heard of Menemsha Blues? I should bring you a T-shirt. Everyone has Black Dogs; I prefer a good fish on the chest. (Q. What do you call a fish with no eyes? A. Fish.) We went out on a boat this afternoon and actually saw a humpback whale. See pics below. That fuzzy gray lump in the bumpy gray water is a fin. A photographer I am not. Apparently, they're usually gone by now, heading for the Caribbean. It's way too cold to swim, but amazing in the summer. I swear I got bumped by a sea turtle here last July 4, but no one believes me. Any chance of saving me a cannoli? -A

GENESIS 12 Now  mthe LORD said [1] to Abram, “Go from your country [2] and your kindred and your father’s house to the land that I will show you. 2 nAnd I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 oI will bless those who bless you, and him who dishonors you I will curse, and  pin you all the families of the earth shall be blessed.” [3] 4So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from  qHaran. 5And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, 6Abram  rpassed through the land to the place at Shechem, to  sthe oak [4] of  tMoreh. At that time  uthe Canaanites were in the land. 7Then the LORD appeared to Abram and said,  v“To your offspring I will give this land.” So he built there an altar to the LORD, who had appeared to him. 8From there he moved to the hill country on the east of  wBethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD. 9And Abram journeyed on, still going toward the Negeb.

EPHESIANS 3 For this reason I, Paul,  o a prisoner for Christ Jesus  p on behalf of you Gentiles— 2assuming that you have heard of  q the stewardship of  r God’s grace that was given to me for you, 3 s how the mystery was made known to me  t by revelation,  u as I have written briefly. 4 v When you read this, you can perceive my insight into  w the mystery of Christ, 5which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. 6This mystery is [1] that the Gentiles are  x fellow heirs,  y members of the same body, and  z partakers of the promise in Christ Jesus through the gospel. 7 a Of this gospel I was made  b a minister according to the gift of  c God’s grace, which was given me  d by the working of his power. 8To me,  e though I am the very least of all the saints, this grace was given,  f to preach to the Gentiles the  g unsearchable  h riches of Christ, 9and  i to bring to light for everyone what is the plan of the mystery  j hidden for ages in [2] God  k who created all things, 10so that through the church the manifold  l wisdom of God  m might now be made known to  n the rulers and authorities  o in the heavenly places. 11This was  p according to the eternal purpose that he has realized in Christ Jesus our Lord, 12in whom we have  q boldness and  r access with  s confidence through our  t faith in him. 13So I ask you not to lose heart over what I am suffering  u for you,  v which is your glory.

If the State says to him, “I take your money to pay the gendarme, who saves you the trouble of providing for your own personal safety; for paving the street that you are passing through every day; for paying the magistrate who causes your property and your liberty to be respected; to maintain the soldier who maintains our frontiers,” John Q. Citizen, unless I am much mistaken, will pay for all this without hesitation. But if the State were to say to him, “I take this money that I may give you a little prize in case you cultivate your field well; or that I may teach your son something that you have no wish that he should learn; or that the Minister may add another to his score of dishes at dinner; I take it to build a cottage in Algeria, in which case I must take more money every year to keep an emigrant in it, and another to maintain a soldier to guard this emigrant, and yet more to maintain a general to guard this soldier,” etc., etc., I think I hear poor James exclaim, “This system of law is very much like a system of cheat!” The State foresees the objection, and what does it do? It jumbles all things together, and brings forward just that provoking reason which ought to have nothing whatever to do with the question. It talks of the effect of this money upon labor; it points to the cook and purveyor of the Minister; it shows an emigrant, a soldier, and a general, living upon the money; it shows, in fact, what is seen, and if John Q. Citizen has not learned to take into the account what is not seen, John Q. Citizen will be duped.

The Ten Commandments EXODUS 20  z And  a God spoke all these words, saying, 2 b “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. 3 c “You shall have no other gods before [1] me. 4 d “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5 e You shall not bow down to them or serve them, for I the LORD your God am  f a jealous God,  g visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, 6but showing steadfast love to thousands [2] of those who love me and keep my commandments. 7 h “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain. 8 i “Remember the Sabbath day, to keep it holy. 9 j Six days you shall labor, and do all your work, 10but the  k seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the  l sojourner who is within your gates. 11For  m in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy. 12 n “Honor your father and your mother,  o that your days may be long in the land that the LORD your God is giving you. 13 p “You shall not murder. [3] 14 q “You shall not commit adultery. 15 r “You shall not steal. 16 s “You shall not bear false witness against your neighbor. 17 t “You shall not covet  u your neighbor’s house;  v you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.

Q: What did the father buffalo say to his son as he left for school? A: “Bison (Bye, Son).

Then Isaiah said, “Hear now, you house of David! Is it not enough to try the patience of humans? Will you try the patience of my God also? 14 Therefore the Lord himself will give you[o] a sign: The virgin[p] will conceive and give birth to a son, and[q] will call him Immanuel.[r] 15 He will be eating curds and honey when he knows enough to reject the wrong and choose the right, 16 for before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste. 17 The Lord will bring on you and on your people and on the house of your father a time unlike any since Ephraim broke away from Judah—he will bring the king of Assyria.

Q: Once there was a family called the Biggers. There was Mr. Bigger, Mrs. Bigger, and their son. Who was the biggest? A: The son, because he was a little Bigger!

Life in the Spirit ROMANS 8 [†]There is therefore now no condemnation for those who are in Christ Jesus. [1] 2[†]For the law of  h the Spirit of life  i has set you [2] free in Christ Jesus from the law of sin and death. 3[†]For  j God has done what the law,  k weakened by the flesh,  l could not do.  m By sending his own Son  n in the likeness of sinful flesh and  o for sin, [3] he condemned sin in the flesh, 4[†]in order that  p the righteous requirement of the law might be fulfilled in us,  q who walk not according to the flesh but according to the Spirit. 5For  r those who live according to the flesh set their minds on  s the things of the flesh, but those who live according to the Spirit set their minds on  t the things of the Spirit. 6[†]For to set  u the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7For the mind that is set on the flesh is  v hostile to God, for it does not submit to God’s law;  w indeed, it cannot. 8[†]Those who are in the flesh cannot please God.

Le coming out est une conversion. Mais s'il peut être décrit comme le geste d'un "instant", celui de la décision, il faut aussitôt ajouter que celle-ci doit être reconduite en permanence. Au fond, le coming out, c'est le projet de toute une vie : car la question se pose toujours de savoir où, quand et devant qui il est possible de ne pas cacher ce que l'on est. La nécessité de choisir réapparaît dans chaque nouvelle situation de l'existence : pour un enseignant qui se retrouve devant une nouvelle classe ou un nouvel amphi, pour un étudiant qui rencontre son directeur de thèse, pour tout gay ou toute lesbienne devant un nouveau médecin, un nouvel employeur, un nouvel environnement professionnel, ou tout simplement face au marchand de journaux ou au chauffeur de taxi qui tiennent des propos homophobes. (p. 173)

L'homosexuel qui parle de sa vie « privée » rompt la situation « normale » puisque celle-ci est définie comme telle par le fait que, « normalement », comme dit le langage de tous les jours, l'homosexualité n'est pas dicible ou, ce qui n'est pas très différent, n'est pas souvent dite. Toute parole qui consiste à dire l'homosexualité ne peut dès lors être entendue que comme une volonté de l'affirmer, de l'afficher, comme un geste de provocation ou un acte militant. La sortie de la honte est toujours perçue comme la proclamation de la fierté (ce qu'inévitablement elle est toujours, puisque celui qui énonce l'homosexualité et le fait ainsi entrer dans le discours autrement que comme un objet de plaisanterie ou comme un objet tout court, mais comme la prise de parole d'un sujet, a bien conscience que ce qu'il va dire sera entendu de cette manière). On ne peut jamais dire simplement qu'on est homosexuel : on l'affirme toujours envers et contre tout, envers et contre tous, et non seulement contre ceux qui voudraient empêcher qu'on puisse le dire, mais aussi contre ceux qui objectent qu'il n'est pas besoin de le dire. C'est pourquoi il y a toujours une certaine théâtralité propre à l'affirmation homosexuelle. Ce n'est donc pas en vertu du fait que, comme l'écrit Sartre, « puisque nous ne faisons que jouer ce que nous sommes, nous sommes tout ce que nous pouvons jouer ». C'est au contraire parce qu'un homosexuel doit si longtemps jouer ce qu'il n'est pas qu'il ne peut ensuite être ce qu'il est qu'en le jouant. C'est vrai. Mais il ne peut en être autrement. On l'a vu : il y a une énergie qui sourd de la honte, qui se forme en elle et par elle et qui agit comme une force transformatrice. Cette énergie s'exprime dans l'identité théâtralisée, dans la performance (au sens anglais), dans l'exhibitionnisme, l'extravagance ou la parodie. L'exhibitionnisme et la théâtralité sont sans doute, et ont été historiquement, parmi les gestes les plus importants qui ont permis de défier l'hégémonie hétéronormative. Et c'est d'ailleurs pourquoi ils ont toujours fait l'objet d'attaques si virulentes. La honte donne son énergie à l'exhibitionnisme, à l'affirmation de soi comme théâtralité, c'est-à-dire à l'affirmation de soi tout court. (p. 163-164)

Le langage quotidien (tout comme le langage des images) est de part en part traversé par des rapports de force, par des rapports sociaux (de classe, de sexe, d'âge, de race, etc.), et c'est dans et par le langage (et l'image) que se joue la domination symbolique, c'est-à-dire la définition - et l'imposition - des perceptions du monde et des représentations socialement légitimes. Le dominant, comme le dit Pierre Bourdieu, est celui qui réussit à imposer la manière dont il veut être perçu, et le dominé, celui qui est défini, pensé et parlé par le langage de l'autre et/ou celui qui ne parvient pas à imposer la perception qu'il à de lui-même. Seules les périodes de crise sociale, culturelle, ou au moins l'irruption de mobilisations politiques ou culturelles, peuvent permettre une mise en question de cet ordre symbolique des représentations et du langage dont al force principale est de se présenter comme ressortissant aux évidences d'un ordre naturel, immuable, et sur lequel on ne s'interroge pas ou sur lequel on s'interroge faussement pour mieux le réaffirmer dans son arbitraire en le présentant comme ayant toujours existé. La mobilisation politique, l'action politique, sont toujours des batailles pour la représentation, pour le langage et les mots. Ce sont des luttes autour de la perception du monde. La question qui s'y joue est de savoir qui définit la perception et la définition d'un groupe et la perception et la définition du monde en général. La mobilisation, l'action politique, consistent souvent, pour un groupe, à essayer de faire valoir, d'imposer la manière dont il se perçoit lui-même, et d'échapper ainsi à la violence symbolique exercée par la représentation dominante. Mais il convient de préciser qu'il n'y a pas, pour les gays, encore moins pour les « gays et lesbiennes », une manière d'être et de se penser soi-même qui préexisterait et qu'il conviendrait de découvrir et de manifester au grand jour, et encore moins une seule et unique manière d'être et de « se percevoir », ce qui constitue toute la complexité du mouvement gay et lesbien et explique le fait, si souvent souligné, que les définitions qu'il peut donner de lui-même ne sont que des constructions provisoires, fragiles et nécessairement contradictoires entre elles. (p. 117-118)

Therefore, we don't need to say anything, 9 for they themselves report C what kind of reception q we had from you: how you turned r to God from idols s to serve the living t and true u God 10 and to wait v for His Son w from heaven, whom He raised from the dead x — Jesus, who rescues us y from the coming wrath. z

The basic change was the famous substitution of “Q”, the sound now represented by a hard “C”, into “P”. To give a simple example, the word for “son” in Irish is mac, in Welsh this became map and in modern Welsh is shortened to ap. “Everyone”, or cách, in Old Irish, is paup in Old Welsh. The word for a “feather” in Old Irish, clúmh, became pluf in Old Welsh. Thus the “Q” is substituted for the “P” and hence the identification of “P” and “Q” Celtic and perhaps the origin of the phrase about “minding your ‘p’s’ and ‘q’s’ ”.

52The Jews then  hdisputed among themselves, saying,  i“How can this man give us his flesh to eat?” 53So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of  jthe Son of Man and drink his blood, you  khave no life in you. 54Whoever feeds on my flesh and drinks my blood  lhas eternal life, and  mI will raise him up on the last day. 55For my flesh is true food, and my blood is true drink. 56Whoever feeds on my flesh and drinks my blood  nabides in me, and I in him. 57As  othe living Father  psent me, and  qI live because of the Father, so whoever feeds on me, he also will live because of me. 58 rThis is the bread that came down from heaven, not like the bread [3] the fathers ate, and died. Whoever feeds on this bread will live forever.” 59Jesus [4] said these things in the synagogue, as he taught  sat Capernaum.

Petty Officer Second Class Gustave Maren hooked his harness to the aft rail and held on as the twenty foot swells tossed the Maxine D like an amusement park ride. It had been six weeks since Maren’s secret rendezvous with Benedict Singer, five weeks since the billionaire’s money arrived by wire into his Swiss bank account. The ten thousand was only an advance of course, the real money would come when he delivered the rock. Not rock, asshole. Manganese nodule. Gustave Maren had little interest in rocks or manganese or anything to do with the ocean, but he took great pride in the fact that his fourteen-year-old son was an expert on all these things. First in his class and an I.Q. that could not be traced to any genetic branch on the Maren family tree. Gus was doing this for Michael.

Los dos efectos más importantes que tienen las hazañas y las anti-hazañas es que afectan dos cosas 1) el orgullo 2) el prestigio social. Por ello, por deducción, podemos predecir 2 grandes clases de mentiras relacionadas con hazañas y anti-hazañas: 1) Mentiras para proteger prestigio social o aprobación externa. ¿Esto existe? Sí, se puede comprobar a simple vista. El pescador que vuelve del lago, agranda el tamaño del pescado que dice que pescó (hazaña, agranda su hazaña) para aumentar su prestigio. El nene que vuelve del colegio esconde su boletín con baja nota avergonzado (anti-hazaña) lo esconde, y miente, para proteger su imagen. Son las mentiras “al otro” para que no vea nuestra anti-hazaña, y proteger el prestigio social o la aprobación, o mentiras para exagerar o inventar hazañas. 2) Mentiras para proteger el Orgullo. Esto ya es un poco complicado, pero al ver que es cierto lo anterior, se deduce que también tienen que existir mentiras para proteger nuestro orgullo. Estas mentiras son sobre toda clase de anti-hazañas como anti-hazañas externas. Por ejemplo, el jugador de tenis arrogante “ve” que la pelota pico en el fleje, pero como eso afecta su orgullo ya que no la pudo atajar (anti-hazaña), se engaña y “ve” que picó afuera del fleje y realmente cree que fue mala. Sería el caso de auto-engaño para no ver una circunstancia externa. Sin embargo, a veces la anti-hazaña, puede ser un sentimiento, una emoción, o un deseo, un recuerdo. Es decir: la anti-hazaña es una experiencia interna. Un ejemplo puede ser un deseo homosexual que en nuestro M.A.S. se considera anti-hazaña y tal vez en el M.A.P. de la persona también. Entonces puede esconderse de la mirada de los demás (mentira para proteger el prestigio) o esconderse de la propia mirada (mentira para proteger el orgullo). Este tipo de anti-hazañas internas abarcan deseos, recuerdos de experiencias q y otras sensaciones, y precisamente este territorio es el inconsciente freudiano. En la época de moral victoriana de Freud el deseo sexual fuera de los preceptos morales era gran anti-hazaña según el M.A.S. Por ende, es posible imaginar inicialmente el inconsciente como poblado por deseos prohibidos. Pero en nuestra época otras son las anti-hazañas internas como por ejemplo “el no placer” (las mujeres deben disfrutar el sexo), o por ejemplo el sufrimiento (parece que fuera una vergüenza sufrir), o también algunos recuerdos o experiencias. La técnica del psiconálisis, mediante la asociación libre, puede reconciliar a la persona con esas anti-hazañas internas.

Christ’s death proves God’s great love for man. It is our pledge of salvation. To remove the cross from the Christian would be like blotting the sun from the sky. The cross brings us near to God, reconciling us to Him. With the relenting compassion of a father’s love, Jehovah looks upon the suffering that His Son endured in order to save the race from eternal death, and accepts us in the Beloved.

After I made an inspection, I stood up and said to the nobles, the officials, and the rest of the people, p “Don't be afraid of them. q Remember the great and awe-inspiring Lord, and fight for your countrymen, your sons and daughters, your wives and homes.” r

LUKE 14 [†]One Sabbath,  p when he went to dine at the house of a ruler of the Pharisees, they were  q watching him carefully. 2[†]And behold, there was a man before him who had dropsy. 3[†]And Jesus responded to  r the lawyers and Pharisees, saying,  s “Is it lawful to heal on the Sabbath, or not?” 4[†]But they remained silent. Then he took him and healed him and sent him away. 5[†]And he said to them,  t “Which of you, having a son [1] or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 6[†] u And they could not reply to these things.

Save Me, O My God A Psalm of David,  n when he fled from Absalom his son.     PSALM 3 O LORD,  o how many are my foes!         Many are  p rising against me;     2 many are saying of my soul,          q there is no salvation for him in God. Selah [1]     3 But you, O LORD, are  r a shield  s about me,         my glory, and  t the lifter of my head.     4 I  u cried aloud to the LORD,         and he  v answered me from his  w holy hill. Selah

In the early days of the church, the person who was ready for baptism would often make a confession of sin and profession of faith, then he or she would go down to the water and be immersed three times, in the name of the Father, the Son, and the Holy Spirit. After

It were well for parents to learn from the man of Uz a lesson of steadfastness and devotion. Job did not neglect his duty to those outside of his household; he was benevolent, kind, thoughtful of the interests of others; and at the same time he labored earnestly for the salvation of his own family.—Sons and Daughters of God, p. 257.

As late as 1891, Uriah Smith, longtime editor and General Conference Secretary, described the Holy Spirit as “that divine, mysterious emanation through which they [the Father and the Son] carry forward their great and infinite work,” while earlier he pictured the Spirit as a “divine influence” unlike the Father and the Son. Even Ellen White, quoting the King James Version, kept referring to the Holy Spirit as an it in her writings.

How many of the following trivia questions can you answer correctly? Answers are over the page:- Q1/ What is Janus the god of? Q2/ What is Isabel doing when Tom first sees her? Q3/ What does Isabel do to Tom’s map of Janus Island? Q4/ Apart from a baby and a dead man, what other two objects are in the dinghy that lands on Janus Island? Q5/ What is Lucy doing on the only occasion when Tom tells her off? Q6/ What nationality is Frank and what is his real name? Q7/ Why is Hannah’s father, Septimus, sent alone to Australia when he is just a small boy? Q8/ How often does the store boat visit Janus Island? Q9/ What does Tom’s father enclose in his final letter to his son? Q10/ When Hannah prays in church, whose statue does she sit by? Q11/ Lucy/ Grace goes missing on two occasions. In each instance, where is she eventually found and what is she doing?

Q: A Mexican fireman had two sons. What did he name them? A: Hosea and Hoseb.

Mientras estamos aquí pasamos x muchas tapas. Nos deshacemos del cuerpo de bebe para adoptar el de un niño, descartamos el de niño para ser adultos, y el de adultos x el de ancianos, xq no dar un paso mas y descartar el cuerpo adulto para ir a un plano espiritual (…) Todo e crecimiento y aprendizaje, … crecimiento continuo. Nuestro cuerpo es solo un vehículo para q utilicemos mientras estamos aquí. Son nuestra alma y nuestro espíritu los q perduran para siempre

So what is the sin that can’t be forgiven? It’s simply this: the rejection of the blood of Jesus, the Son of God. As Hebrews 10:26–29 explains it, no “sacrifice for sins is left” when we trample “the Son of God under foot”—when we declare that we don’t need a Savior. This

and coming to  m his hometown  n he taught them in their synagogue, so that  o they were astonished, and said, “Where did this man get this wisdom and these mighty works? 55 p Is not this  q the carpenter’s son? Is not his mother called Mary? And are not  r his brothers James and Joseph and Simon and Judas? 56And are not all his sisters with us? Where then did this man get all these things?” 57And  s they took offense at him. But Jesus said to them,  t “A prophet is not without honor except in his hometown and in his own household.” 58And he did not do many mighty works there,  u because of their unbelief.

Ad – Add               Ail – Ale               Air – Heir               Are - R               Ate - Eight               Aye - Eye - I                 B                            B – Be - Bee               Base - Bass               Bi – Buy - By – Bye               Bite - Byte               Boar - Bore               Board - Bored                 C               C – Sea - See               Capital – Capitol               Chord – Cord               Coarse - Course               Core - Corps               Creak – Creek               Cue – Q - Queue                 D               Dam - Damn               Dawg – Dog               Days – Daze               Dew – Do – Due               Die – Dye               Dual - Duel                 E               Earn – Urn               Elicit – Illicit               Elude - Illude               Ex – X                 F               Fat – Phat               Faze - Phase               Feat - Feet               Find – Fined               Flea – Flee               Forth - Fourth                 G               Gait – Gate               Genes – Jeans               Gnawed - Nod               Grate – Great                 H               Hair - Hare               Heal - Heel               Hear - Here               Heard - Herd               Hi - High               Higher – Hire               Hoarse - Horse               Hour - Our                 I               Idle - Idol               Ill – Ill               In – Inn               Inc – Ink               IV – Ivy                 J               Juggler - Jugular                 K               Knead - Need               Knew - New               Knight - Night               Knot – Naught - Not               Know - No               Knows - Nose                 L               Lead – Led               Lie - Lie               Light – Lite               Loan - Lone                 M               Mach – Mock               Made - Maid               Mane – Main               Meat - Meet               Might - Mite               Mouse - Mouth                 N               Naval - Navel               None - Nun                 O               Oar - Or – Ore               One - Won                 P               Paced – Paste               Pail – Pale                            Pair - Pear               Peace - Piece               Peak - Peek               Peer - Pier               Pray - Prey                 Q               Quarts - Quartz                 R               Rain - Reign               Rap - Wrap               Read - Red               Real - Reel               Right - Write               Ring - Wring                 S               Scene - Seen               Seas – Sees - Seize               Sole – Soul               Some - Sum               Son - Sun               Steal – Steel               Suite - Sweet                 T               T - Tee               Tail – Tale               Team – Teem               Their – There - They’re               Thyme - Time               To – Too - Two                 U               U - You                 V               Vale - Veil               Vain – Vane - Vein               Vary – Very               Verses - Versus                 W               Waive - Wave               Ware – Wear - Where               Wait - Weight               Waist - Waste               Which - Witch               Why – Y               Wood - Would                 X                 Y               Yoke - Yolk               Yore - Your – You’re                 Z

Where Does It Go? Don’t know where something belongs? Here is a quick Q&A that can help you identify an appropriate permanent storage location (home) for your possessions. Q: Where would a stranger look for this item? A: Your clothes belong in your closet because that is where a stranger would look for them—not your son’s closet, the guest room, or a bin in the attic. Q: At what kind of store do you buy this item? A: Office equipment purchased from an office supply store should be stored in the home office. Items purchased at a hardware store, belong in a utility closet. Match store origins to related home areas. Q: Who does it belong to? A: If the item belongs to your husband, then it belongs in your husband’s space. Don’t allow possessions of various family members to bleed into each other’s space. Q: Where does this item most often get used? A: The blender gets used in the kitchen and should therefore be stored in the kitchen, not the laundry room, the basement, nor the hall closet. Consider donating possessions that can’t be stored where they are used.

tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (huiou theou, “son of God”), while virtually all the rest of the witnesses have the words (A ƒ1,13 33 M also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (huios theou, “son of God”). Even though א is in general one of the best NT MSS, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation. sn The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, archē) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.

Q. Did I understand correctly—you have Jesus being crucified on a Thursday night instead of Good Friday? A. Yes. I read an excellent answer for what has been called “The Passover problem,” which details the Jewish feasts that coincided with the death of Christ. If Jesus died on Nisan 14, Thursday afternoon, Passover day, he died at the very hour the Passover lambs were being killed at the Temple. The people ate the Passover meal after sundown, on Nisan 15, which was a special Sabbath because it was the Feast of Unleavened Bread. The next day, Nisan 16, was a Saturday, a “regular” Sabbath, and the next day, Nisan 17, was the day after the regular Sabbath during Pesach—the Feast of Firstfruits. If we follow this pattern, Jesus fulfills his own words found in Matthew 12:40: “For just as Jonah was in the belly of the great fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights.” If Jesus died on a Friday night and rose on Sunday, he was only in the heart of the earth for two nights, not three. This is by no means a new idea; it has been around for years. But people are so accustomed to the traditional Easter story that they are surprised to realize that crucifixion on a Friday doesn’t fulfill Jesus’s prophecy.

¡los miembros de cada religión están convencidos de que su religión es la verdadera y todas las otras son falsas! Esta convicción conduce a los miembros de algunas religiones a tratar de convencer a otras personas a que compartan su teología.

For God so loved the world that He gave His only begotten qSon, that whoever believes in Him should not perish but have everlasting life.

Peter's Confession of the Messiah 13 When Jesus came to the region of Caesarea Philippi, m, n He asked His disciples, “Who do people say that the •Son of Man is? ” o 14 And they said, “Some say John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets.” p 15 “But you,” He asked them, “who do you say that I am? ” 16 Simon Peter answered, “You are the •Messiah, the Son of the living God! ” q 17 And Jesus responded, “Simon son of Jonah, r, s you are blessed because flesh and blood did not reveal this to you, but My Father in heaven. t 18 And I also say to you that you are Peter, u and on this rock v I will build My church, w and the forces x of •Hades will not overpower it. 19 I will give you the keys of the kingdom of heaven, y and whatever you bind on earth is already bound z in heaven, and whatever you loose on earth is already loosed a in heaven.

For a child will be born for us,a son will be given to us, kand the government will be on His shoulders. lHe will be namedWonderful Counselor, m Mighty God, nEternal Father, o Prince of Peace. p7 The dominion will be vast,and its prosperity will never end. qHe will reign on the throne of Davidand over his kingdom,to establish and sustain itwith justice and righteousness from now on and forever.The zeal of the Lord of •Hosts will accomplish this.

After I made an inspection, I stood up and said to the nobles, the officials, and the rest of the people, p “Don't be afraid of them. q Remember the great and awe-inspiring Lord, and fight for your countrymen, your sons and daughters, your wives and homes.

They share a common love for fallen humanity that caused the Father to willingly sacrifice His Son, and the Son complied (John 3:16; 10:15).

35. Q. WHAT DOES IT MEAN THAT HE “WAS CONCEIVED BY THE HOLY SPIRIT AND BORN OF THE VIRGIN MARY”? A. That the eternal Son of God, who is and remains true and eternal God, took to Himself, through the working of the Holy Spirit, from the flesh and blood of the virgin Mary, a truly human nature so that He might become David’s true descendant, like His brothers in every way except for sin.

Q : Mais comment réagissez-vous face à l'irruption de la vie moderne et à certaines de ses conséquences ? R : D'abord par le silence, tant qu'elle ne constitue pas une menace. Par contre, si un modernisme incompatible avec notre religion ou de nature à disloquer notre identité et notre société s'introduisait chez nous, je serais dans l'obligation d'abord de crier "attention", pis de mettre le feu orange ; enfin, si ça ne suffisait pas, de passer au feu rouge. Q : Je vous posais cette question parce qu'en 1960, le parti communiste a été interdit et le jugement de la cour d'appel faisait état d'un discour prononcé par votre père, dans lequel il condamnait toute idéologie matérialiste R : Ce fut un jugement merveilleusement rendu. Les magisrats n'ont pas jug au fond. L'affaire a été abordée sous l'angle religieux. Le parti communiste étant athée ne pouvait avoir droit de cité dans un pays dont la religion est l'islam. Du reste, les communistes ont changés leur nom et ils ont été de nouveau autorisés. Q : Mais ils ne pouvaient pas tout de même changer leur doctrine ? R : Si. Je dois vous dire que tout ça s'est réglé sur la route allant d'Ifrane à Fès. Je conduisais ma DS et j'avais à mes côtés le docteur Messouak, mon médecin ORL qui était aussi l'adjoint d'Ali Yata, le secrétaire général du parti communiste. Ensemble, en discutant, nous avons trouvé le nouveau nom de son parti, PPS, Parti du Progrès et du socialisme [...] p96-97

Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend

32[✞] q He who did not spare his own Son but r gave him up for us all, how will he not also with him graciously give us all things?