Sn Quotes

[I]sn't it sad to go to your grave without ever wondering why you were born? Who, with such a thought, would not spring from bed, eager to resume discovering the world and rejoicing to be part of it?

When one experiences truth, the madness of finding fault with others disappears.

The taipan is the one to watch out for. It is the most poisonous snake on Earth, with a lunge so swift and a venom so potent that your last mortal utterance is likely to be: "I say, is that a sn--

SN: you know what I think about sometimes? Me: What? SN: you know that piece of hair that always falls into your eyes—the not-quite-a-bang piece? I want to be able to tuck it behind your ear. I want to be able to do that. I want to meet you when I feel comfortable enough with you to do that. Me: You are so weird. SN: you are not the first person to say that. Me: Am I the first to say that I really like that about you?

Anything that arises in the mind will manifest itself as a sensation on the body; if you observe this sensation you are observing both the mind as well as matter.

SN: I'm a righty in all the things. ALL THE THINGS. Me: Was that an attempt at innuendo? SN: your use of the word "attempt" suggests that I failed. Me: #innuendofailure SN: I just said the word "innuendo" a bunch of times in my head and now its lost all meaning. innuendo. innuendo. innuendo. innuendo. Me: Word ruined for me forever. SN: ruinuendo. Me: You are a dork. SN: yes, yes I am. Good that you find this out now.

One should never try to imagine or create sensations,

meditation, if it is observed without craving or attachment, leads to purity. The

If we don't really listen, we end up doing what we think is best-- which usually isn't best at all.

You have to hold on and be patient. Pain lasts for a while, but you must leave room for happiness when you find it.

Different timing. Same blessing.

SN: what was under the glass tonight? Me: Some sort of delicious fish and the big couscous. What’s that called? SN: Israeli. Me: Ha, I know. Just wanted to make you use your shift key. I want to get you a T-shirt that says “No proper noun left uncapitalized.” SN: and I’m the weirdo.

He might have hurt me a little,' Atticus conceded, 'but sn, you'll understand folks a little better when you're older. A mob's always made up of people, no matter what. Mr Cunnignham was part of a mob last night, but he ws still a man.Every mob in every little Souhern town is always made up of people you know - doesn't say much for them, does it?' 'I'll say ot, ' said Jem. 'So it took an eight-year-old child to bring 'em to their senses, didn't it?' said Atticus. 'That proves something - that a gang of wild animals can be stopped, simply because they're still human. Hmp, maybe we need a police force of children.

This is a dream. It has to be, because the three of them can’t be SN, and I’ve had dreams like this before, when they’re all there—Liam, Ethan, Caleb—morphing into each other, swapping shirts. But no, Caleb is in gray. Ethan is the Batman. And Liam is wearing a button-down, because unlike his friends, he rotates his wardrobe. One point for Liam there. If this is a dream, next they will break out into song. Serenade me with “The Girl No One Knows.” No one is singing. This is not a dream.

The taste you will find in the chest of Tea you won't be able to find it in any other chest.

What kind of person do you wish to be? A part of those who take action, who try the hardest, or of those who go with the flow?

Those who cannot cope with difficulties often fail to achieve their aims in life.

It gives me... gives me hope. In second chances. In the different manifestations of love. In the inexplicable avenues of God's grace.

Homage to the Buddha: Such truly is he: free from impurities, having destroyed all mental defilements, fully enlightened by his own efforts, perfect in theory and in practice, having reached the final goal, knowing the entire universe, incomparable trainer of men, teacher of gods and humans, the Buddha, the Exalted One.

There are many, many things that are difficult in this life, but one thing that isn't difficult at all is figuring out whether someone is excited or not when they open a present. If someone is excited, they will often put exclamation points at the end of their sentences to indicate their excited tone of voice. If they say "Oh!" for instance, the exclamation point would indicate that the person is saying "Oh!" in sn rxcited way, rather than simply saying "Oh," with a comma after it, which would indicate that the present is somewhat disappointing. "Oh," Violet said, as she opened her present. "Oh," Klaus said, as he opened his. "Oh," Sunny said, as she tore open her shopping bag with her teeth.

The impossible is possible in the mind of brave

Ocean, oceane, s.n., 1. Partea nesfarsita din tine de care n-ai stiut niciodata. dar pe care ai banuit-o mereu acolo. [2015, Whittier]

Geen twee mense se verhale is dieselfde nie, niemand s'n is kort of eenvoudig nie, elkeen het feite wat met die ander s'n veg. Skaars het iemand klaar gepraat, of die ander gryp sy verhaal en skeur dit uitmekaar.

Me: It will get better, right? Eventually, it will get better. Scarlett: I’m sorry I’m not the type to lower our discourse to emoji use since you totally deserve a smiley face right now. Yes, it will get better. Me: Ha. It’s just. Whatever. Sorry to keep whining. Scarlett: That’s what I’m here for. BTW, that email you forwarded? My guess: TOTALLY A SECRET ADMIRER. Me: You’ve read too many books. I’m being set up. And stop YELLING AT ME. Scarlett: No way. I didn’t say he was a vampire. I said he was a secret admirer. Most def. Me: Wanna take bets? Scarlett: You should just know by now that I’m always right. It’s my one magic power. Me: What’s mine? Scarlett: TBD. Me: Thanks a lot. Scarlett: Kidding. You are strong. That’s your power, girl. Me: My arms are v. toned from stress-eating ALL the cookies. Hand to mouth. Repeat 323 times. Hard-core workout. Scarlett: Seriously, for a second, J? Just because you’re strong doesn’t mean you shouldn’t ask for help sometimes. Remember that. I’m here, ALWAYS, but you might want to take up that offer from someone local. Me: Whatever. Ugh. Thanks, Dr. Phil. I miss you! Scarlett: Miss you too! Go write back to SN. NOW. NOW. NOW. Now tell me the truth? Anyone at your school unusually pale?

SIWƎ┴ɹIČN∀ ʞOWƎpIſ∀ Wouᴉ-n pǝ qnlᴉ Zʌɐo sǝ uǝʞɐp lǝodɐɹp ƃɐžɐ qǝšǝ lɾᴉƃɐʌɐ slɐuᴉuɐ oʌuɐ ᴉ ʞɹʇᴉuɐ ƃɐzǝlǝ ɹɐp qᴉ zuɐo ʌɐšǝ ɯᴉšlɾǝuɾǝ ʞɐʞo ɯn ʞᴉčɯɐ osǝćɐšǝ zʌǝzpǝ ʞɹoz žᴉɔǝ znqᴉ ʞɹoz ʇnuǝl ƃlᴉsʇɐ˙ Nɐ lǝžɐɾn uoć n uoćᴉ sʇɹʌᴉuɐɹ zʌǝzpǝ sn qlǝsɐʞ nɯᴉuđnšǝuoƃ nɯɐ zʌǝzpǝ nqǝsʞɹɐɾǝuǝ lᴉɹsʞᴉ zʌǝzpǝ dop loƃɐɹᴉʇɯoɯ ɾnžuoƃ dolɐ lǝʇǝ šɐʞɐlsʞᴉ ɥǝʞsɐɯǝʇɹᴉ ɾɐɯqᴉ ǝlǝɟɐuʇɐ sɐʞsoɟousʞᴉ sᴉƃuɐl ɥᴉɾǝuǝ zɐ ɯǝsǝčǝʌǝ ɯɐuǝ n ʞnlᴉsɐɯɐ dop šɐʇoɹᴉɯɐ oɯɐɹǝ ɾɐ ʌɐs ʌolᴉɯ ʞɐo ɹᴉs ɹᴉsɐ )ɐq(uoɹɯɐluo˙ ∩ ɐɯɐlƃɐɯn čǝžuɾǝ čnluo n ʌǝʇɹoʌᴉʇᴉɯ ʌopɐɯɐ sǝuɐsʇǝ lᴉɹᴉʞǝ ʇɐʞo ʇᴉ ʞoqᴉ ʇᴉ ʇɐʞo¿ žǝlᴉ sǝ sɯɹʇ ɐʇᴉusʞoɯ ɹɐpošćn sʌǝʇloƃ ʞɹǝznqoƃ sᴉsɐučǝʇɐ ɹnƃoqoɯ ʇǝlɐsɐsʇᴉɥ čǝlɾnsʇᴉ ʞnʇuɾɐčʞᴉɯ ʌᴉlᴉɔɐɯɐ ɹɐʞᴉpžᴉsʞᴉɯ ƃlɐsuᴉɔɐɯɐ snlnupɐɹsʞᴉɯ sᴉlɐsʞoɯ ɔɹǝʌɐ oʞɐɹuᴉɐsʇᴉɯ žǝlnpɔǝɯ sdǝlnuʞoɯ pǝɾǝʞɔᴉɾǝ dlɐʌoɯ ʞɐo ʞɐdɹᴉ zqoƃ lᴉɹsʞǝ ʇǝzǝ ɐquoɹɯɐluǝ zʌǝzpǝ zqoƃ pžǝlɐʇɐ lɾᴉƃɐʌoƃ oʌuɐ ʞɹʇǝ ƃɐzǝlǝ ɹsʞɐʌǝ zʌǝzpǝ zpǝuɐsʇǝ lɐsʇǝ sʇǝƃunʇoƃ ƃunɐ ɐƃunsɐ pǝᴉ oɐʇɐuǝ

SN: how’s your day, Ms. Holmes? Me: Not bad. Yours? SN: good. been doing my homework in listicle form, because, you know, anything to make it more interesting. Me: Do you think college will actually be better? For real? SN: hope so. but then again, I just read about a guy who lost a ball in a frat hazing incident. Me: Seriously? What is wrong with people? SN: can you imagine wanting to be liked so badly that you’d give up one of your testicles? Me: I can neither imagine having testicles nor giving one up. SN: you won’t let me use emojis, but an ‘i heart my testes’ one would be appropriate right about now. Me: You know what I heart? Nutella. And pajama pants. And an awesomesauce book. Not necessarily in that order, but together. SN: awesomesauce? 2012 texted and wants its word back. btw, do you eat the Nutella right out of the jar with a spoon? Me: Used to. Now I share a kitchen with the Others, so I can’t. Wanted to label it, but my dad said that would be rude.

La parenté de l'égyptien ancien et du berbère n'est plus à démontrer. Bien que les affinités lexicales entre ces langues sœurs aient été profondément affectée par le temps, des dizaines de vocables peuvent encore y être mis en parallèle sur le double plan phonétique et sémantique. Citons-en quelques-un : sin et sny (deux) ; ashem et shem (s'en aller) ; awey et iyw (venir, apporter) ; mmis-n et ms-n (fils de) ; ighs et qs (l'os) ; sew et syw (boire); ishirr et shri, ou aherrud et hrd (enfant) ; fud et pd (genou). Mais ce sont les pronoms et les particules - les mots outils en quelque sorte - qui témoignent bien de la communauté de souche entre l'égyptien et le berbère ; nekk et ink (moi, je) ; i et i (moi, à moi) ; k et k (toi, à toi) ; s et s (lui, à lui, elle, à elle) ; n et n (nous); sn et sn (eux, à eux) [...] Des comparatistes ont observé que le dialecte berbère le plus proche de l'égyptien ancien est le touareg. De fait, il est plus conservateur en raison du confinement séculaire des Targuis dans leur isolat montagneux au cœur du Sahara. Curieusement, les Touaregs aussi bien que les oasiens de Siwa se disent originaires du Maghreb. Il s'agit là, à notre sens, des réminiscences d'un passé très lointain dont l'image s'est inversée. (p45) [21] - Gustave Lefebvre , Grammaire de l'égyptien classique, pp 55, 116, 238, 240, 361, 384, 391 (Elements Lexicaux Berbères in Mohammed Chafik, من أجل مغارب مغاربية بالأولوية - Pour un maghreb d'abord maghrébin)

I still felt a little bit sick for needing the help of a Librarian. It was frustrating. Terribly frustrating. In fact, I don’t think I can accurately—through text—show you just how frustrating it was. But because I love you, I’m going to try anyway. Let’s start by randomly capitalizing letters. “We cAn SenD fOr a draGOn to cArry us,” SinG saId As we burst oUt oF the stAirWeLL and ruSHED tHrough ThE roOm aBovE. “ThAT wILl taKe tOO Long,” BaStiLlE saiD. “We’Ll haVe To graB a VeHiCle oFf thE STrEet,” I sAid. (You know what, that’s not nearly frustrating enough. I’m going to have to start adding in random punctuation marks too.) We c! RoS-Sed thrOu? gH t% he Gra## ND e ` nt < Ry > WaY at “A” de-aD Ru) n. OnC $ e oUts/ iDE, I Co* Uld sEe T ^ haT the suN wa + S nEar to s = Ett = ING—it w.O.u.l.d Onl > y bE a co@ uPle of HoU[ rs unTi ^ L the tR} e} atY RATiF ~ iCATiON ha, pPenEd. We nEeDeD!! to bE QuicK?.? UnFOrTu() nAtelY, tHE! re weRe no C? arriA-ges on tHe rOa ^ D for U/ s to cOmMan > < dEer. Not a ON ~ e ~. THerE w + eRe pe/\ Ople wa | lK | Ing aBoUt, BU? t no caRr# iaGes. (Okay, you know what? That’s not frustrating enough either. Let’s start replacing some random vowels with the letter Q.) I lqOk-eD arO! qnD, dE# sPqrA# te, fRq? sTr/ Ated (like you, hopefully), anD aNn | qYeD. Jq! St eaR& lIer, tHqr ^ E hq.d BeeN DoZen! S of cq? RrIqgEs on The rQA! d! No-W tHqRe wA = Sn’t a SqnGl + e oN ^ q. “ThE_rQ!” I eXclai $ mqd, poIntIng. Mqv = Ing do ~ Wn th_e RqaD! a shoRt diStq + + nCe aWay < wAs > a sTrANgq gLaSs cqnTrAPtion. I waSN’t CqrTain What it wAs >, bUt It w! qs MoV? ing—aND s% qmewhat quIc: =) Kly. “LeT’s G_q gRA? b iT!

As we prepared for sleep that night I noticed that Lisa was staring at her reflection in the mirror. She looked as young now as the day I met her, no grey upon her jet black hair, face always pale, she rarely sun bathed, dark glittering eyes and finally pearly white teeth. What a woman, always passionate about her affairs and always interested in my work. Shame her family could not attend our wedding. I suppose that is the hazard of marrying a Slav, either the family is dead, scattered or too poor to fly to England. Still it was a happy wedding, a quiet one with a few friends from work. Lisa crawled into bed beside me; her body, always cold, quickly warmed to my touch. Why are women always cold when they first get into bed? We kissed for what seemed an age, caressing each other’s bodies until at last she pushed me onto my back, straddled me and smiled looking down into my eyes. She licked her lips and slowly leant forward. The next morning I checked my neck for any tell-tale signs of our love making. Again Lisa had bitten every inch of my body and left not a mark. I smiled down at her sleeping form, kissed her cheek and went to my study. I had term papers to mark and research for my next set of lectures. Lisa came into my study just after lunch. For a woman just out of bed she looked remarkably well, her hair was untangled, her cheeks full in bloom, there were no signs of tiredness in her eyes at all. I smiled at her as we kissed, then she told me of the theme for the dinner party. Eleven guests as usual and each one would have to be very special. I left her to set up the invitations and planning. This was going to be the Last supper revisited it seemed.

The identity of Shaitan of the Islamic tradition is crucial. By the time Muhammad (Peace be upon him) was reciting the Qur'an, they were calling Shaitan 'the Old Serpent (Dragon)' and 'Lord of the Abyss.' The Old Serpent or Old Dragon is, according to experts such as E.A. Budge and S.N. Kramer, Leviathan. Leviathan is Lotan. Lotan traces to Tietan. Tietan, the authorities on Near Eastern mythology tell us, is a later form of Tiamat. According to the experts, the Dragon of the Abyss called Shaitan is the same Dragon of the Abyss named Tiamat. Scholars specializing in Near Eastern mythology have stated this repeatedly.

se vogliamo entrare nella via del piacere con viltà, disprezzo e schiavitù loro e delle loro nazioni, o in quella della virtù con onore, gloria e felicità" SN, 1411

And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. SN 1:27 27 So God created man in his own image, in the image of God created he him; male and female created he them.

Good girl.” I whimper. Straight up, dog whimper.

My head tingles a little with anticipation and excitement because I hear the O train off in the distance, but she’s a’ comin’.

Give me orgasm, or give me death!

Descartes observed that for any but the simplest kinds of argument, one must rely upon memory for knowledge of the conclusion. You clearly and distinctly see that the present step follows from earlier steps; but you have only your memory to testify to such facts as that earlier on you were able to see that S4—Sn themselves followed from prior steps. This dependence upon Exploring the Design Plan memory holds even for such simple arithmetical calculations as that 24 x 32 = 768. (Of course you can record the steps of the argument in your notebook; but then you will rely on memory for the belief that it was you who wrote them down and that you intended them to be an accurate written record of the argument.) And the same goes here for this purported argument to the best explanation. It isn't possible (for most of us, anyway) to hold in mind at one time the relevant phenomena to be explained, the most salient half dozen or so alternative explanations, the reasons (if any) why these explanations aren't as good as the favored candidate, the reasons (if any) for thinking that there must be (or probably is) a good explanation of those phenomena, and finally the inference from the alleged bestness of the explanation in question to the truth of the memory beliefs in question.

[SN]noob Omkar aka V Find whaleboii0901 on youtube Your Local Pog Guy Luci aka Krish Wabester Unlegendary noob

In the Ariyan Dhamma, the practice of meditation unfolds from start to finish as a process of mental purification. The process begins with the recognition of the dangers in unwholesome states: they are real pollutants of our being that need to be restrained and eliminated. The consummation is reached in the complete destruction of the defilements through the cultivation of their wholesome antidotes. The entire course of practice demands a recognition of the differences between the dark and bright qualities of the mind, and devolves on effort and diligence: "One does not tolerate an arisen unwholesome thought, one abandons it, dispels it, abolishes it, nullifies it" (MN 2). The hindrances are "causes of blindness, causes of ignorance, destructive to wisdom, not conducive to Nibbana" (SN 46:40). The practice of meditation purges the mind of its corruptions, preparing the way for the destruction of the cankers (asavakkhaya).

In short: making itihasa into history would destroy our past, because, as the world shows us today, the best way to destroy the past of a people is to give them history.

In short: making itihasa into history would destroy our past, because, as the world shows us today, the best way to destroy the past of a people is to give them history.

We all share wise messages, quotes and sayings on SN sites and messages, talk good and show how good and sensible we are as a person BUT do we all realize that (most of the times) we do exactly opposite of what we share, read and potray.

- Ty to zrobisz - oznajmiła. - Bo nie uśmiecha mi się żebym była reprezentowana w SN przez typa tak podejrzanego jak Hader. A nikt inny się tego nie podejmie. - To skąd pewność, że ja tak? Chyłka przewróciła oczami i cofnęła rękę. - Bo zrobisz dla mnie wszystko, Zordon - odparła. - Tylko jeszcze o tym nie wiesz.

BALANCING THE AWAKENING FACTORS The actual performance in the cultivation of the awakening factors is a matter of harmonious balancing. The basic tone that accompanies the entire piece is set by mindfulness. Mindfulness is always required (SN 46.53, Anālayo 2003: 235 and 2013: 204). The remaining six awakening factors fall into two ensembles with three members each. Investigation-of-dharmas, energy, and joy make up the members of the first ensemble, which serves to energize the practice. Tranquillity, concentration, and equipoise make up the members of the second ensemble, which serves to bring calmness to the practice. In actual practice, the concert pitch of these two ensembles could be summarized under the headings of “joyfully sustained interest” and “calmly composed balance”.

In actual practice this could be illustrated with the example of being in a canoe or kayak with a double-bladed paddle. The canoe is carried forward by the flow of a river at exactly the right speed. On the banks to the left and right there is beautiful natural scenery and above is the wide-open sky. Our only task is to stay in the middle of the river so that the journey can continue on its own. This requires keeping an eye on deviating from the midst of the river. When the canoe moves closer to one of the two banks, gently putting one blade of the paddle into the water for a short moment suffices to return to the centre of the river. In this simile, the canoe represents mindfulness of the body and the river the continuous awareness of impermanence. The beautiful scenery on both sides of the river illustrates the different insights to be gained during satipaṭṭhāna meditation. The wide-open sky represents the open-minded and receptive attitude characteristic of this mode of cultivating mindfulness. The ocean as the final destination of the river corresponds to the realization of Nibbāna. One who cultivates the four satipaṭṭhānas inclines and slopes towards Nibbāna just as the river Ganges inclines and slopes towards the ocean (SN 47.51). It is in particular the cultivation of the seven awakening factors that makes our practice flow towards Nibbāna (SN 46.77; Anālayo 2003: 233).

I beg your pardon. Sometimes, it's true I can be stubborn.' 'Sometimes?' she added derisively. 'Quite often,' he tempered.

Did you see what you just did? You took the coffee can with you to the counter." "So what?" "You didn't have to. You could have left it by the stove where you were standing and then gone to the counter to get the spoon." "You're saying I carried the coffee can unnecessarily." "You carried it in your ri ght hand all the way to the counter, put it down to open the drawer, which you didn't want to do with your left hand, then got the spoon with your right hand, switched it to your left hand, picked up the coffee can with your right hand and went back to the stove, where you put it down again." "That's what people do." "It's wasted motion. People waste tremendous amounts of motion. You ought to watch Baba make a salad sometime." "People don't deliberate over each tiny motion and gesture. A little waste doe sn't hurt." "But over a lifetime?" "What do you save if you don't waste?" "Over a lifetime? You save tremendous amounts of time and energy," he said. "What will you do with them?" "Use them to live longer.

under oath he revealed the course was designed by taking holes from the courses he found on a PlayStation-era Tiger Woods video game. This resulted in Loudoun County being sued by Pebble Beach, Cog Hill and St. Andrews, not only for stealing from their courses, but for doing it so poorly that it damaged the original courses’ reputations.

tn The expression ῾Ωσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84. sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God. 16 sn A quotation from Ps 118:25-26.

sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him. 40 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

Maar dan was ons s’n nie bloot seks nie. Dit sou teleurstellend wees. Ons s’n was seismologie. Eers ligte waarskuwings van tektoniese aktiwiteit, gevolg deur ontruimingsaksies in jou bloedvate. Dan iets wat deur die aardkors in jou bene intrek en tsoenami’s wat deur jou buik golf in faktore van tien. Die vonke was van die kaliber wat spat; daar waar die hemel en hel bots en goed en kwaad skouers skuur. Dan later, veel later, die Doppler-effek; ’n afplatting van sirenes soos dit terugtrek die stiltes in. Dan naskokke en katarsis; die skadebeheer van ’n lag of noodhulp in ’n fluistering.

Briket makineleri kum, çakıl ve çimento birleşimiyle oluşturulmuş olan harç malzemeyi etkili bir sıkıştırma yaparak farklı ebat ve şekillerde malzemeler çıkarmaya yarayan makinelerdir. Bir briket makinası tek baskıda en az 4 briket çıkarmakta iken en fazla 18 briket çıkarabilmektedir. Tek baskının süresi ise değişim göstermektedir. Bu durum makinenin kalitesine ya da baskı sayısına göre değişim göstermektedir. En az 10 sn en fazla ise 60 sn sürmektedir. Briket yapımında kullanılan briket makinaları briket çıkarmaktadır. Briketler duvar yapımında kullanılmakta olup, her turlu sıva yapımında, döşemelerde, bahçe duvarlarında, depolarda, taşıyıcı olmayan duvarlar kullanılmaktadır. Briket makineleri sayesinde en hızlı ve en kaliteli şekilde briketler elde edilebilmektedir. Kalite ve güvenceyi ön plana çıkarıp müşteri memnuniyetini maksimum düzeyde önemseyen firmamız briket makinaları konusunda kaliteli ve birinci el makineleri kullanmaktadır. En iyisini ve en kalitelisini hedeflemektedir. ozentasmakina.com.tr

response. Nutr. Rev. 1998; 56: S49–S58. 41 Han SN, Meydani SN. Vitamin E and infectious diseases in the aged. Proc. Nutr. Soc. 1999; 58:697–705. 42 Thurnham DI. Micronutrients and immune function: some recent developments. J. Clin. Pathol. 1997; 50: 887–891. 43 Beck MA. Selenium and host defence towards viruses. Proc. Nutr. Soc. 1999; 58: 707–711. 44 Beck MA. Increased virulence of coxsackievirus B3 in mice due to vitamin E or selenium deficiency. J. Nutr. 1997; 127: 966S–970S. 45 Dworkin BM. Selenium deficiency in HIV infection and the acquired immunodeficiency syndrome (AIDS). Chem. Biol. Interact. 1994; 91: 181–186. 46 Patrick L. Nutrients and HIV: part one – beta carotene and selenium. Altern. Med. Rev. 1999; 4: 403–

AA, Meydani M. Effect of chronic ethanol feeding on plasma and liver alpha- and gamma-tocopherol levels in normal and vitamin E-deficient rats. Relationship to lipid peroxidation. Biochem. Pharmacol. 1994; 47: 2005–2010. 40 Meydani SN, Beharka AA. Recent developments in vitamin E and immune response. Nutr. Rev. 1998; 56: S49–S58. 41 Han SN, Meydani SN. Vitamin E and infectious diseases in the aged. Proc. Nutr. Soc. 1999; 58:697–705. 42 Thurnham DI. Micronutrients and immune function: some recent developments. J. Clin. Pathol. 1997; 50: 887–891. 43 Beck MA. Selenium and host defence towards viruses. Proc. Nutr. Soc. 1999; 58: 707–711. 44 Beck MA. Increased virulence of coxsackievirus B3 in mice due to vitamin E or selenium deficiency. J. Nutr. 1997; 127: 966S–970S. 45 Dworkin BM. Selenium deficiency in HIV infection and the acquired immunodeficiency syndrome (AIDS). Chem. Biol. Interact. 1994; 91: 181–186. 46 Patrick L. Nutrients and HIV: part one – beta carotene and selenium. Altern. Med. Rev. 1999; 4: 403–

Where is Ivan?

sn The reader knows this is a theophany. The three visitors are probably the LORD and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the LORD. Whether he was aware of it or not, Abraham’s action was most appropriate.

sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.

sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the LORD fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the LORD of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

His will isn't always obvious, it doesn't always make sense, and it isn't always what we want. But that doesn't mean it's not good.

God's will isn't always what we expect. Sometimes it 'sneaks up' on us.

03AHJ_VutXWScAXV577l3_fdApnw1Y0c8ZBcmL4tm8YQj2abu3i5tQ-l31KCNAeoqye-Zg_9ArhXSmnnWVdIxGWc0AVjG-LHyipOFXgJoRqzinSoAdXtOUhT4chSCJX7r8m4Pbojc9QQb5-n823FtCjmPjYpDk5VcNiXZMosBjyYheJnBlWN1tn7Z0hFl4jIFHpoKQFfmPe6U0hYZo5J9QuPqLPjnDou1GnNahPjfXUm7YY4IMB-7jbciAiCcSnIgwWRzHcTX3Ik4aPWLn36X5FXaExxjVQp6Rz3VYKcszlCeo6SMCPrs8ZLuJYEt3zqjwvlxYR-Zby2sKpAVvTY_uI6mwAKyUlN8W6wAnFQR-aGRx2yAXvx2BglN1qr6TTzhbWifSri83H1uYYW1jqCpSkjHNG7_NMSoFjA

The preference that seems to have the most influence on occupational choice, the SN preference, determines in large part what will interest people. Sensing

I see a global ancient religion which was marked with its rebellious spirit against the higher authorities. It expressed itself temporally (Solar/Lunar), physically (Skulls/Tridents) and linguistically (Sun/Son/Sn) across the whole world.

To my editors, I graciously thank you. I now know “is” and “was” aren't the same thing. It's the periods and commas that got me. Can't see the darn things.

Hopefully you're on the edge of your seat when reading WUWPOO. That's my favorite reading position.

Interestingly, a problem can also arise if regions in the SN aren’t paying enough attention: like the disruption in this network found in autism spectrum disorder (ASD). Hypoactivity in these regions can mean that individuals with ASD don’t pay enough attention to social information like facial expressions—which most people experience as highly salient—which then leads to a cascade of difficulties with social behavior and relationships.16

Weirdly, the more standard classroom math you’ve had, the harder it’s going to be to avoid answering in an impoverished way. Such as, e.g., validating a/(1-r) by observing, in the best Calc II tradition, that the relevant geometric series here is a particular subtype of convergent infinite series, and that the sum of such a series is defined as the limit of the sequence of its partial sums (that is, if the sequence s1, s2, s3, …, sn , … of a series’ partial sums tends to a limit S, then S is the sum of the series), and that sure enough, w/r/t the above series, Lim (sn) = 1 so a/(1-r) works just fine … in which case you will once again have answered Zeno’s Dichotomy in a way that is complex, formally sexy, technically correct, and deeply trivial. Along the lines of ‘Because it’s illegal’ as an answer to ‘Why is it wrong to kill?

But the land lord was very egoistic, conducted in a fun fitting manner and went to the extent of slapping Niveditha on her cheek. Sister Niveditha did not lose her temper. She was very calm and composed. She again told him, “Oh sir, you have given me the gift. Thank you so much. Now give something to my children”. This came as a shocking

Una acusación de ingratitud no debe quedar sn respuesta, al igual que una crítica inepta o un insulto literario.

The identity of Shaitan of the Islamic tradition is crucial. By the time Muhammad (Peace be upon him) was reciting the Qur'an, they were calling Shaitan 'the Old Serpent (Dragon)' and 'Lord of the Abyss.' The Old Serpent or Old Dragon is, according to experts such as E.A. Budge and S.N. Kramer, Leviathan. Leviathan is Lotan. Lotan traces to Tietan. Tietan, the authorities in Near Eastern mythology tell us, is a later form of Tiamat. According to the experts, the Dragon of the Abyss called Shaitan is the same Dragon of the Abyss named Tiamat. Scholars specializing in Near Eastern mythology have stated this repeatedly.

sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).

tn Heb “and it will become a pasture for cattle and a trampling place for sheep.” sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them, but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.

sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

sn A quotation from Isa 7:14. It is unclear whether the author is citing the MT or the LXX. The use of the word παρθένος (parthenos, “virgin”) may be due to its occurrence in the LXX, but it is also possible that it is the author’s translation of the Hebrew term עַלְמָה (’almah, “young woman”). The second phrase of the quotation is modified slightly from its original context; both the MT and LXX have a second person singular verb, but here the quotation has a third person plural verb form. The spelling of the name here (Emmanuel) differs from the spelling of the name in the OT (Immanuel) because of a different leading vowel in the respective Greek and Hebrew words. In the original context, this passage pointed to a child who would be born during the time of Ahaz as proof that the military alliance of Syria and Israel against Judah would fail. Within Isaiah’s subsequent prophecies this promise was ultimately applied to the future Davidic king who would one day rule over the nation.

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.

A sexier version of the Mortal Kombat theme song plays in the background of my mind while my Madame Kink avatar cheers at the new level I’ve gained. Purchase of whips, chains, handcuffs and a black leather one piece now available. But wait, there’s more. That sneaky little bastard gift with purchase is there, too. A ball gag!

I glanced across my display of battery operated boyfriends, BOB for short, and they were all on life support.

Yea. They caught me snorting coke off a penis.

I will admit I probably had too many shots too quick together,

My Cupid… in… armor.

Don’t push the intercom button when you’re getting off in the shower.

I’m your God right now.

Just in case you need a good anal sesh in the back of your car?

They are my Cliterati. An elite group of highly read females (and males) who can give you your true heart's desire. They’re like a Rolodex of sex. A Sexodex. A Rolosex.

I know this will be the first time in a while you’ve been in a car without having an orgasm, but let me remind you how us common unsexed folk have to live. I’m also not opening your door for you.

It’s hard finding good help or a charged vibrator

I hadn’t planned on coming home to masturbate in my living room after work, but sometimes you read a good book and the next thing you know you’re finger fucking yourself on the couch with one leg propped over the arm,

What better place to cry out ‘Oh God’ than on the cock of a man at church?

If you wear this dress, men will look at you. And if they look at you, the way I know they will, you will lose all of us. We will be in jail for plucking out their eyes.

I’m going to need you to shut the fuck up and take our cocks like a good girl.” A puff of air leaves my lungs, and I slowly turn my head to look at him. It's like he just stepped out of one of my smutty books and holy fuck, is it hot.

I like the sound of you here and cooking dinner.” Emmett says, then corrects. “Not the whole domestic woman cooking dinner thing, just that you’ll be here. I’m all for woman’s rights. Power to the pussy.” He thrusts both fists in the air.

You know I’ve been seeing STFUATTDLAGG floating around a lot on those smutty social media groups.

Un arte de burbuja, sn contaminación, sin riesgo, sin acercarnos a los márgenes de la sociedad, es un arte desdentado

Note to self: don’t get locked in a room with Tony and snort coke off his cock.

looked lonely and seemed to have a natural skill for shooting.” I studied him, quietly. He continued. “I would watch you shoot apples out of the tree.

When you pay high for the priceless, you’re getting it cheap.

You can get all the pictures you want at fifty thousand dollars apiece – that’s easy. But to get pictures at a quarter of a million apiece – that wants doing!

The passion of these newly rich Americans for industrial merger yielded to an even more insistent passion for a merger of their newly acquired domains with more ancient ones; they wanted to veneer their arrivisme with the traditional. It would be gratifying to feel, as you drove up to your porte-cochère in Pittsburgh, that you were one with the jaded Renaissance Venetian who had just returned from a sitting for Titian; to feel, as you walked by the ranks of gleaming and authentic suits of armour in your mansion on Long Island – and passed the time of day with your private armourer – that it was only an accident of chronology that had put you in a counting house when you might have been jousting with other kings in the Tournament of Love; to push aside the heavy damask tablecloth on a magnificent Louis XIV dining-room table, making room for a green-shaded office lamp, beneath which you scanned the report of last month’s profit from the Saginaw branch, and then, looking up, catch a glimpse of Mrs Richard Brinsley Sheridan and flick the fantasy that presently you would be ordering your sedan chair, because the loveliest girl in London was expecting

He more than once asked a prospective client, ‘Do you realise that the only thing you can spend a hundred thousand dollars on without incurring an obligation to spend a great deal more for its upkeep is a picture? Once you’ve bought it, it costs you only a few hundred dollars every fifteen years for cleaning.’ It was a revolutionary sales argument, and one admirably adapted to American royalty.

An effective supplementary sales argument, which he used repeatedly, was: ‘You can always make more money, but if you miss this picture, you’ll never get another like it, for it is unique.’ It was the sort of home truth Duveen’s clients understood.