Vv Quotes

If you never see a fool You'll always be happy. The one who keeps company with fools Will be sorry for a long time. It's painful to live with fools, Like being always with an enemy.

Imagine the places you grew up, the places you studied, places that belonged to your people, burned. But I should stop pretending that I know you. Perhaps you do not have to imagine. Perhaps your library, too, went up in smoke.

You can’t just stay in the house studying. You have to see the world yourself—don’t let others tell you what it looks like.

Black and white is mix of toughest simplicity and easiest complexity.

Black and white is salt and pepper of colors, for life tastes bland without them.

Black and white is heaviest of vibrant and at the same time lightest of achromatic.

Black and white, oldest of the vintages, newest of the last season.

You win, not by defeating others, but by performing better than before.

Forgive all before you go to sleep, you'll be forgiven before you get up. – Lord Krishna.

V.V. sought to express something, which until expressed had only a twilight being (or even none at all--nothing but the illusion of the backward shadow of its imminent expression). It was Ada's castle of cards. It was the standing of a metaphor on its head not for the sake of the trick's difficulty, but in order to perceive an ascending waterful or a sunrise in reverse: a triumph, in a sense, over the ardis of time.

Black and white, severally incomplete and at the same time completely several.

Black and white is as if phoenix of colors has eloped into opacity.

A working-class girl who narrowly escaped assault filed a complaint,” Anjali wrote. “For her bravery and honesty, much of Jaffna thanked her with rumour.

Whatever you do, do it with passion; learn new things, set new standards. If you fall down, get up; just get going, non-stop. This is how dreams come true.

Evil is not limited by what you personally can imagine.

Turn a dead boy into a militant and his death is excusable, you see. Every Tamil boy born in the year I was born was acceptable collateral damage.

I want you to understand: it does not matter if you cannot imagine the future. Still, relentless, it comes.

rage. They got up, drove him out of town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. (vv. 28–29) It

We know that we deserve punishment and then, when we receive mercy instead, we discover grace. Romans 5:8 reads, “While we were still sinners, Christ died for us.” God gives forgiveness and imputes righteousness to us even though we are sinful and while we were His enemies (vv. 6, 8, 10).

ECCLESIASTES 4:9–12 “Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up!” (vv. 9–10).

Black and white is refuge of colors from their own nullity.

Black and white seems a journey into space which is destined back to earth.

The best thing to gift yourself is to be just YOURSELF, improving above the person that you were yesterday.

The only person standing between your dreams and making them a reality is YOU.

I go only to return," I said because Tamil has no words for last goodbyes.

True believers must realize that the state of our society is the result of the righteous judgment of God. God has not commissioned His people to reconstruct society. We are not called to expend our energies for moral reform. We are salt—a preservative for a decaying generation (Matt. 5:13). And we are lights designed to shine in a way that enables people who see our good works to glorify our heavenly Father (vv. 14–16). In other words, our primary task is to preach the truth of God’s Word, live in obedience to that truth, and to keep ourselves unstained by the world (Jas. 1:27). Our influence on society must be the fruit of that kind of living, not the product of fleshly energy or political clout.

I have found that people are best motivated to sustain night-and-day intercession when they understand that God delights in them as a bridegroom delights in his bride (vv. 4–5). In fact, one reason people burn out in intercession and ministry to others is that they lack the intimacy with God that comes from encountering Jesus as their Bridegroom God who delights in His relationship with them. In other words, the revelation of the church as Jesus’s cherished bride is essential to keeping our hearts alive through the years as we diligently do the work of the kingdom.

... governments call men terrorists to erase their reason, to make them crazy. Some of them are, and some of them are not.

Black and white, vacuum of cosmos vis-à-vis occupancy of skies.

Change is Growth, Movement is Change; keep on moving, keep on growing.

When problems come, remain calm in two cases. One when you know you can solve them so smile; second when you know you can’t so be silent.

Coal mines, like a hard life, have seen the best diamonds of innovation, more than any jewel factory.

Behind every successful flight, lies the will, full of thrust, against the wind; the will to win.

We were not from the same place or the same community, but she understood me so well that with her, I had neither to explain nor conceal myself.

So we were not friends at first, although he had already been more intimate with me than any other boy I had known.

But then the lights winked out across the peninsula, as boy after boy I had known and loved was extinguished or gone.

Now then, my sons, listen to me; pay attention to what I say. Do not let your heart turn to her ways or stray into her paths. (vv. 24–25)

The Feast of Trumpets anticipates the future regathering of Israel (vv. 23–25).

Dignum laude virum Musa vetat mori, caelo Musa beat. vv 28-29, Oda 8, libro IV

(...) sublimemque feres ad sidera caeli magnanimum Aenean vv. 258, libro I

The best way to check what you want is to first imagine that you have nothing and then check if the thing you want really matters to you. Your priorities would change; your wishes would change for sure.

Don’t ever say that again,” she said. “That you’d rather die. I had five children, and only two of you are with me, and God knows where your father is, so when I tell you to do it, Sashikala, you had better get in.

Many people have died there: some killed by the Sri Lankan Army and the state, some by the Indian Peace Keeping Force, and some by the Tamil separatists, whom you know as the terrorists. Many people, of course, have also lived.

You must understand: There is no single day on which a war begins. The conflict will collect around you gradually, the way carrion birds assemble around the vulnerable, until there are so many predators that the object of their hunger is not even visible. You will not even be able to see yourself in the gathering crowd of those who would kill you.

In 1 Corinthians 14:13–17, Paul mentioned that the gift of tongues was used in public prayer for the purpose of edification. Charismatics, however, have tried to redefine the gift of tongues as a special mode of supernatural expression for their personal devotions and private prayers. But notice how different Paul’s description is from that of modern tongues-speakers. First, Paul was not commending any form of gibberish, since he had already established that the real gift consisted of speaking in translatable foreign languages (vv. 10–11). Second, Paul would never extol prayers that bypass the mind, as many charismatics do. That was—and still is today—a pagan practice. In the Greco-Roman mystery religions, ecstatic utterances were commonly employed as a way to circumvent the mind in order to commune with demonic entities. So it is likely that Paul’s words in these verses include a sarcastic tone, as he rebuked the Corinthian Christians for their attempt to imitate the mindless practices of their pagan neighbors.

Joseph said to them, “ ‘You meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.’ Thus he comforted them and spoke kindly to them” (vv. 20–21).

They pulled apart when Keefe shouted, 'YOU GUYS HAVE TO SEE THIS!' They ran to the main room and found Keefe standing under the skylight, holding up Mr. Snuggles like it was a baby lion about to be made king. The sparkly red dragon twinkled almost as much as Keefe's eyes as he said, 'I went in to check on our boy and found him cuddling with this!' 'Isn't that the same dragon Fitz brought to your house that one time?' Dex asked Sophie. 'WHAT?' Keefe shouted. 'YOU KNEW AND YOU DIDN'T TELL ME?!' 'Mr. Snuggles wasn't my secret to share,' Sophie said. 'ITS NAMES IS MR. SNUGGLES?! That is....I can't even...' Keefe ran back to Fitz's room shouting, 'ARE YOU MISSING YOUR SNUGGLE BUDDY?!' 'Fitz is going to die of embarrassment. You know that, right?' Biana asked. Down the hall, Sophie could hear Keefe laughing hysterically.

Leviticus 18 doesn't tell us everything we need to know about sex, but it gives us the basic rules: incest is bad (vv. 6-27); taking a rival wife is bad (v 18) . . . adultery is bad (v 20); killing our children is bad (v 21); homosexuality activity is bad (v 22); and bestiality is bad (v 23).

We live life for Love, Success, Freedom, Intimacy, Security, Adventure, Power, Passions, Comfort and Health as emotional states and we Google, Linked, Liked, Shared & Tweeted most of all of the emotional states throughout our life. Why? Because they give, gave and given pleasure and meaning to our life.’ – Dr V V Rao

The Word of God makes me happy. Psalm 1 describes a happy man as one “who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers! But his delight is in the law of the LORD, and in His law he meditates day and night” (vv. 1, 2). A happy person is someone who studies the Bible.

From the fissure of their ever-present double consciousness sprang the idea of the double victory, articulated by James Thompson in his letter to the Pittsburgh Courier: "Let colored Americans adopt the double VV for a double victory; the first V for victory over our enemies from without, the second V for victory over our enemies within.

But it’s easy for someone to look at what is happening and say that in the same situation, they wouldn’t do the same thing. Who knows what they would do in such a situation?

maintaining the appearance of something can help bring about the reality of it.

Magic is the art of choosing the best path to where you wish to be. And as with life, where you end up is the result of the choices you’ve made.

Expectations hurt, be it sorry, be it thank you.

See the world from another perspective and things would be simple.

Darkness falls and kills the light, don't surrender be allright.

If sanity is a frame of mind then insanity must be a mind without a frame

This universe is ocean of happiness where distance is measured in Smiles Per Hour; more the mileage more the happiness.

Trying something different won't ensure that you would be liked by everyone. Still.. Go on..

The biggest regret a few years down the line would be…I wish I could. So dare to do what you dream of…NOW.

Ram-fication of Ravan-ous thoughts is what Dussehra all about.

Don't kill but conquer, the Ravana in you.

Do you know how many people are in the No-Fire Zone?” I asked him. “The government is shelling although they know civilians are there, and the movement is holding people hostage.

As the Aragalaya movement continues, and as people struggle to live in Sri Lanka, I write in solidarity from Minneapolis.

The British are known for their tea, but honestly, it was awful. Strange, considering they get the export quality. Do sit down.

my grandmother left, we became unable to talk to each other, perhaps because we had nothing to say except to blame each other and ourselves for what had happened.

Of course the Tigers wanted the Indians to leave. They had never intended to disarm or to abide by the terms of an agreement they had not negotiated directly.

I can’t tell people to be responsible for their choices and then make yours for you.

His chest rose; his chest stilled, and once more I anticipated its descent. I waited, and the space of that wait grew infinite.

What can I tell you about being in the presence of such a warm person? No one looking at the sun thinks about how swiftly it can be eclipsed.

But we could no longer bear the discrimination of a government dominated by the majority Sinhalese, the Tamil politicians declared: no more second-class status for our language, double standards and quotas for Tamil students, government-run Sinhala colonization schemes in traditionally Tamil areas, no more government-fomented anti-Tamil violence. The 1958 riots had taken place ten

Tâm từ là một thái độ hơn là một suy nghĩ, giống như lòng biết ơn, lòng trắc ẩn và sự đồng cảm. Tâm từ là cảm giác yêu thương, nhân từ và thái độ cảm thông đối với mọi chúng sinh, có cùng nổi đau đớn và sầu khổ của chúng ta, đều mong mỏi được yêu thương, an toàn, tự do và yên bình; cùng chia sẻ niềm vui, lòng nhân từ và quan tâm đến nhau. Khi ta luyện tập rải tâm từ, ta tập trung vào ai đó - vào chính mình, vào người khác hay vào một hiện tượng cụ thể, như cơn đau lưng, vấn đề nào đó trong tâm, tình hình thế giới v.v... rồi chúng ta rải thái độ từ tâm hay yêu thương vào những đối tượng ấy.

VALENTINE'S DAY POEM: What earth is to sky.. on the horizon.. What moon is to night.. no matter start studded ocean! What Love is to life.. above all give and take.. that you are to me.. a rhythm that soulful music would make! * Let's surrender to each other.. for a dream to be woven together!! You're my weakness and my strength.. wanna live with you till the end!! .. and beyond.. ;)!!! * Even a dent in the universe.. can't express my Love for you! My life is yours forever.. O girl, O girl.. O girl.. you be mine!! Not just for this time.. Everyday beyond.. Valentine, O O my heart, be my.. Valentine!

Tại sao mỗi ngày tôi phải sống khổ sở như vầy? Vừa mở cửa sổ ra để thấy mặt trời và thở không khí phải gặp một bộ mặt nào đó chìa ra. Tôi tránh tất cả khách; tôi tránh gặp tất cả bạn bè; tôi tránh tất cả người quen; tôi tránh gặp tất cả những người trong gia đình. Không muốn gặp ai hết và không muốn nói chuyện với hết ai hết. Tôi muốn được im lặng và sống một mình suốt ngày và suốt đêm. Thế mà mọi người đều đến tìm tôi; họ đeo vào tôi như đeo vào chiếc phao; họ là những con đỉa đói, họ hút máu tôi bằng những câu chuyện bàn tán nhảm nhí của họ, bằng kiến thức thối tha của họ, bằng những ý kiến, tin tức, khuyên răn, thăm dò, miệng lưỡi, tóc, tay, tim, bao tử, gan, mật, thận, phổi v.v… Tôi hoàn toàn lạnh lùng. Dù mười trái bom H nổ tại thành phố này, tôi vẫn thản nhiên lạnh lùng. Dù động đất, hoả diệm sơn nổ, đại hồng thủy, dịch hạch, một tỷ người chết, dù gì đi nữa, tôi vẫn lạnh lùng. Dù là ngày tận thế, dù nhân loại, văn minh, văn hóa bị tiêu diệt trước mắt tôi, tôi vẫn lạnh lùng, hoàn toàn lạnh lùng.

The Tamil civilians, who had originally welcomed their arrival, quickly realised that rather than finding relief from the Tamil militants and the Sri Lankan forces, they had invited yet another antagonist into the room.

TEDDY DAY POEM: A bear hug for you, and I would make you forget your sorrows! I’ll be there with you forever, in your today and all tomorrows!! .. The moment I am not there.. Close your eyes and you'll see me.. You're there in my heart, and yours, I always would be; so just be fine! .. O girl, O girl, O.. O.. girl.. you be mine.. You're my buddy and I am your teddy.. O sweety, you be my.. Valentine. .. Just be mine.. O O.. be my Valentine!!!

CHOCOLATE DAY POEM: "Chocolate, dark or light.. Makes me smile bright. Chocolate, whether speak or not.. If it’s love, it conveys a lot. But when you’re.. not there with me.. It’s just a piece.. of sugar candy. It’s you, who makes it sweeter.. I love it with you, even if it’s bitter. So be there always.. stay forever.. I can’t think of life.. without you ever. .. O girl, O girl, O.. O.. girl.. you be mine.. You are my choco-life.. You be my.. Valentine. .. Just be mine.. O O.. Valentine!!!

The status of our relationship with God has moved from conflict to reconciliation, ensuring peace and communion with God. Our very being is transferred from the impending death of this world to the promised life of God’s new creational order, leading us to an increased appetite for that which pleases God and a growing distaste for that which does not please him. Finally, our perspective is altered so that we no longer focus on outward appearances but on a radical interior radiance (vv. 12, 16).

The moment you stop and look around, you will get to know that you have so many small moments full of happiness. So just be thankful, as many others don’t have these moments. There are also some who do, but can’t visualize them; and even some who have, but can’t appreciate them.

First Aran had wanted me not to support the militants, and then he had wanted me to protect myself, to be his sister before being an activist, and in both parts of my life I had failed him. I could not apologise. Still he came for me, and I understood that after all, he loved me.

[a St. Luke 14:26.] Of course, the term 'hate' does not imply hatred of parents or relatives, or of life, in the ordinary sense. But it points to this, that, as outward separation, consequent upon men's antagonism to Christ, was before them in the near future, so, in the present, inward separation, a renunciation in mind and heart, preparatory to that outwardly, was absolutely necessary. And this immediate call was illustrated in twofold manner. A man who was about to begin building a tower, must count the cost of his undertaking. [b vv. 28-30.] It was not enough that he was prepared to defray the expense of the foundations; he must look to the cost of the whole. So must they, in becoming disciples, look not on what was involved in the present following of Christ, but remember the cost of the final acknowledgement of Jesus. Again, if a king went to war, common prudence would lead him to consider whether his forces were equal to the great contest before him; else it were far better to withdraw in time, even though it involved humiliation, from what, in view of his weakness, would end in miserable defeat. [c vv. 31, 32.] So, and much more, must the intending disciple make complete inward surrender of all, deliberately counting the cost, and, in view of the coming trial, ask himself whether he had, indeed, sufficient inward strength, the force of love to Christ, to conquer. And thus discipleship, then, and, in measure, to all time, involves the necessity of complete inward surrender of everything for the love of Christ, so that if, and when, the time of outward trial comes, we may be prepared to conquer in the fight. [d ver. 33.] He fights well, who has first fought and conquered within.

I had first come to appreciate precision as a form of love during my time as a zoology student, under Sir's tutelage, but since those days I had found it in other, unexpected places, I saw it in that room, in that girl. Her attention to each devasted mother was total, her eyes huge and focused.

At the heart of the Love Chapter, 1 Corinthians 13 (vv. 9–12), Paul used the same idea when he spoke of growing up: My knowledge is imperfect, including my knowledge about myself. When I was a child, I spoke and thought and reasoned like a child. When I grew up, I put away my childish ways, and yet even so I still see as in a mirror that offers me only reflections. But one day I’ll have perfect knowledge. Then I’ll see God and reality face-to-face. Now I know in part, but I will then understand myself fully, even as I have been fully understood. My present partial understanding comes because I see myself in a mirror darkly and dimly. (Author’s paraphrase)

Gen 22:11–16a The story of the near-sacrifice of Isaac is traced to E. It refers to the deity as Elohim in vv. 1,3,8, and 9. But, just as Abraham’s hand is raised with the knife to sacrifice Isaac, the text says that the angel of Yahweh stops him (v. 11). The verses in which Isaac is spared refer to the deity as Yahweh (vv. 11–14). These verses are followed by a report that the angel speaks a second time and says, “… because you did not withhold your son from me….” Thus the four verses which report that Isaac was not sacrificed involve both a contradiction and a change of the name of the deity. As extraordinary as it may seem, it has been suggested that in the original version of this story Isaac was actually sacrificed, and that the intervening four verses were added subsequently, when the notion of human sacrifice was rejected (perhaps by the person who combined J and E). Of course, the words “you did not withhold your son” might mean only that Abraham had been willing to sacrifice his son. But still it must be noted that the text concludes (v. 19), “And Abraham returned to his servants.” Isaac is not mentioned. Moreover, Isaac never again appears as a character in E. Interestingly, a later midrashic tradition developed this notion, that Isaac actually had been sacrificed. This tradition is discussed in S. Spiegel’s The Last Trial (New York: Schocken, 1969; Hebrew edition 1950).

HUG DAY POEM: Wrap me in your hug.. make me feel happy! Hold me tight and close.. not like a pillow or a teddy!! My heart needs you.. for you touched my soul, believe me things shall go fine. Walk me to my Dreams.. and take me to divine!! My life is yours forever.. O girl, O girl, O.. O.. girl.. you be mine. Let the hearts embrace.. Sugar you be my.. Valentine. Just be mine.. O O.. my Valentine!

ROSE DAY POEM: Rose.. if it is.. for the one whom you miss.. and you want to say a lot.. till now that you have not! - Then just go and dare to say.. for that moment is today.. beyond the earth and sky above.. Give it to the one whom you love!! - And sing your heart out.. to the universe aloud.. - O girl, O girl, O.. O.. girl.. you be mine.. You are more than this rose to me.. You be my.. Valentine. Just be mine.. O O.. Valentine!!!

I have no affection for the dramatic, and so I describe it to you plainly, as it was: a man in a grey building, behind a desk, as ordinary-looking as so many other men and so many other desks in New York, telling me that tens, maybe hundreds of thousands of innocent people were going to be killed, and that there was nothing either of us could do, even though neither of us had any greater purpose than standing in the way of such a thing.

bad behavior of its characters? In stories of right/wrong, we can identify the bad guys and the bad actions. Sometimes in Scripture it is harder. We sometimes see “sin” where the narrator did not intend it—or worse, we don’t see “sin” when the narrator was waving it in front of our faces. In the outrageous story in Judges 19 of the Levite and his concubine, we likely misread many parts. We see “sin” in several parts of the story: unfaithful concubine (v. 2), sexual assault (v. 22), rape (v. 25), cruelty (v. 28) and desecration of the dead (v. 29). We wouldn’t want to dispute any of these sins, but we likely missed some the narrator considered more important. The man repeatedly shamed the woman’s family by taking her from her parents but never giving her a full marriage (vv. 1-3) and later insulted her father’s hospitality (v. 10). Also, what the man had feared would happen in Jebus, a non-Israelite town (v. 12), actually happened in an Israelite town.

Isaiah 11.1-9 goes a step further, giving this picture of the messiah a new depth. The coming messiah, who springs from the house of Jesse, is the true 'anointed one'. Yahweh's ruach will 'rest' on him, and will equip him with wisdom, understanding, counsel and strength, and with the fear of the Lord' (cf. 11 Sam. 23.2). His legitimation depends on the divine righteousness, not on his Davidic origin. He will bring justice to the poor and an equitable judgment to the miserable, and he will defeat the wicked - the oppressors. So the kingdom of his righteousness does not merely embrace poor human beings. He brings peace to the whole of creation, peace between man and beast, and peace among the beasts themselves (vv. 6-8). This kingdom will reach out from his holy place Mount Zion, so that `the earth shall be full of the knowledge of the Lord' - a vision which no doubt corresponds to Isaiah's vision at his call (6.3): `the whole earth is full of his glory'.

Dante - Divina Commedia - Inferno, Canto XXVI - Racconto dell'ultimo viaggio di Ulisse: Ulisse arrivato alle famose colonne d'Ercole, per convincere i suoi all'impresa mai arrischiata, pronunciò la famosa «orazion picciola»: «"O frati," dissi, "che per cento milia perigli siete giunti a l'occidente, a questa tanto picciola vigilia d'i nostri sensi ch'è del rimanente non vogliate negar l'esperïenza, di retro al sol, del mondo sanza gente. Considerate la vostra semenza: fatti non foste a viver come bruti, ma per seguir virtute e canoscenza".» (vv. 112-120) "Fratelli miei, che attraverso centomila pericoli siete arrivati a questa "piccola" ultima soglia (le famose colonne d'Ercole) presso l'Occidente; non negate ai nostri sensi quello che rimane da vedere, dietro al sole (dietro all'orizzonte), nel mondo disabitato; considerate la vostra origine: non siete nati per vivere come bruti (come animali), ma per praticare la virtù e apprendere la conoscenza.

I am sure that the Roman emperors didn’t have prayer to God in their schools. But then, the early Christians didn’t seem to care what Caligula or Claudius or Nero did. How could any emperor stop God? How, in fact, could the demons of hell make headway when God’s people prayed and called upon his name? Impossible! In the New Testament we don’t see Peter or John wringing their hands and saying, “Oh, what are we going to do? Caligula’s bisexual … he wants to appoint his horse to the Roman Senate … what a terrible model of leadership! How are we going to respond to this outrage?” Let’s not play games with ourselves. Let’s not divert attention away from the weak prayer life of our own churches. In Acts 4, when the apostles were unjustly arrested, imprisoned, and threatened, they didn’t call for a protest; they didn’t reach for some political leverage. Instead, they headed to a prayer meeting. Soon the place was vibrating with the power of the Holy Spirit (vv. 23–31).

There are no microphones, no stage, no crowds, no priests, no clear signs of what has taken place here, except for all the survivors who know it did. You must understand: this is not the book for which Anjali died. You can find that book in your library. This is the one next to it on the shelf. I can promise you there will be another, and another. Whose stories will you believe? For how long will you listen? Tell me why you think you are here, and that will be as true as anything I can say.

Nhưng tại sao mọi thứ phải luôn có một ứng dụng thực tế? Tôi đã làm một tên lính mẫn cán nhiều năm rồi – làm việc, tạo dựng, không bao giờ trật một hạn chót nào, quan tâm đến những người thân yêu, đến nướu răng của tôi, đến hồ sơ tín dụng, bầu cử v.v… Đời sống này chỉ bao hàm nghĩa vụ thôi sao? Trong giai đoạn mất mát tối tăm này, tôi có cần bất kỳ thanh minh nào cho việc học tiếng Ý ngoài việc đó là thứ duy nhất tôi có thể tưởng tượng sẽ đem lại cho mình chút vui thích nào đó ngay lúc này?

My friend Dr. Rod Rosenbladt told me the story of how he’d wrecked his car when he was sixteen years old after he and his friends had been drinking. Following the accident, Rod called his dad, and the first thing his dad asked him was, “Are you all right?” Rod said yes. Then he confessed to his father that he was drunk. Rod was naturally terrified about how his father might respond. Later that night after Rod had made it home, he wept and wept in his father’s study. He was embarrassed, ashamed. At the end of the ordeal, his father asked him this question: “How about tomorrow we go and get you a new car?” Rod now says that he became a Christian in that moment. God’s grace became real to him in that moment of forgiveness and mercy. Now nearly seventy, Rod has since spent his life as a spokesman for the theology of grace. Rod’s father’s grace didn’t turn Rod into a drunk—it made him love his father and the Lord he served. Now let me ask you: What would you like to say to Rod’s dad? Rod says that every time he tells that story in public, there are always people in the audience who get angry. They say, “Your dad let you get away with that? He didn’t punish you at all? What a great opportunity for your dad to teach you responsibility!” Rod always chuckles when he hears that response and says, “Do you think I didn’t know what I had done? Do you think it wasn’t the most painful moment of my whole life up to that point? I was ashamed; I was scared. My father spoke grace to me in a moment when I knew I deserved wrath … and I came alive.” Isn’t that the nature of grace? We know that we deserve punishment and then, when we receive mercy instead, we discover grace. Romans 5:8 reads, “While we were still sinners, Christ died for us.” God gives forgiveness and imputes righteousness to us even though we are sinful and while we were His enemies (vv. 6, 8, 10). Our offenses are infinitely greater than a sixteen-year-old getting drunk and wrecking his car, yet God’s grace is greater still.

PROPOSE DAY POEM: Austerity.. If.. I were to define.. it’s you.. yoo hoo! - Happiness is what.. that makes me feel divine.. smiling you.. yoo hoo!! - What rose is in flowers.. What moon is in stars.. That you are to me.. You and I will be we.. You’re my life.. I.. I.. You’re my life.. I.. I.. I love you.. yoo hoo I love you.. yoo hoo - O girl, O girl, O.. O.. girl.. you be mine.. I love you.. I love you.. I love you.. yoo hoo.. You be my.. Valentine. - Just be mine.. I love you.. O O Valentine!!!

PROMISE DAY POEM: I don't promise that I will bring the moon for you, but.. I shall stand by you in sun! I don't promise that I will not fight with you ever, but.. We shall be together, forever; and distances or differences shall be none!! I don't promise that life will be so easy, and cheesy, but.. when you are with me, I'll make sure it's always fun!!! I just promise one thing; I'll never make you cry, I'll never let you go, so all I need is you to be with me.. Let's make it happen.. and let our destiny shine. My life is yours forever.. .. O girl, O girl, O.. O.. girl.. you be mine.. Love is more than just promises.. Hey honey you be my.. Valentine. Just be mine.. O O.. my Valentine!

안락사약 파는곳 텔레그램@vv4266v 안락사약 팝니다 안락사약구입 펜토 구매전 안내드립니다. 절박한 마음으로 이곳까지 오시기까지 얼마나 마음고생이 많으셨습니까? 저희와 거래 안하셔도 좋으니 사기꾼들에게 지금의 절박함을 어디서도 이용당하시지 않으려면 지금부터 무조건 정독해주시길 권장드립니다. 안내글이 부족한부분이나 추가궁금하신 점들은 말씀주시면 신속히 답변드리겠습니다. 23년 중순부터 각종 언론에 심각하게 보도되고 정부기관 및 수사기관에서 판매중지 요청과 압박이 매일 들어옵니다. 해당 사유로인해 상품이 유명세를 타게됨에 따라 수요가 늘어났고 통관에 어려움이 있어 상품공급이 원활하지 않습니다. 들어오는 상품의단가 자체가 조금씩 변경됨에 따라 가격은 구입시 유동적일수 있습니다. 저희는 구매자를 믿게하려는 행위를 일절 안하고 있으며 안내글을 읽고 신뢰가 생기지않으시면 저희와 거래하지 않으셔도 됩니다. 저희 안내글을 읽으면 적어도 허위업체 80%이상은 거르실수 있을것 입니다 1. 정품만 취급하고 있으므로 진품 여부는 걱정하지 않으셔도 됩니다. 2. 과거 저희가 인증했던 사진등이 동종업계, 사기업체 등에서 도용해감으로 구글 이미지 등에 노출도 많이되었고 텔레그램 정책으로 인해 계정과 채널이 터지는 경우가 많아 아무 의미없는 인증행위는 더이상 하지 않습니다. 눈으로 밀가루, 설탕, 소금등 백색 가루물질의 종류를 식별할수 없듯 특히 판매자에게는 무의미한 행위입니다. 아래는 사기꾼들의 특징입니다. 1. 카카오톡 / 라인 메신저로 유도한다 - 조선족 사기 업체의 경우 2. 정체가 불분명한 갈색병에 스티커 라벨지를 붙이거나 투명한 지퍼백에 하얀가루를 인증한다 3. 20-30만원 등 시세보다 매우 저렴하다 4. 코인결제가 아닌 무통장 또는 계좌이체를 요구하거나 상품권, 구글 기프트카드를 요구한다 상품설명 펜토바르비탈 (넴뷰탈) 1인분 가격 몸무게 10kg 당 25만원 (3g/10kg) 예시) 60kg의 경우 150만원, 18g 복용시 수면제를 과다복용한것과 비슷한 증상이 생기며 의식이 흐려지고 20~40분 경과 후 깊은 수면상태로 빠지게 되며 서서히 심정지가 됩니다. 고통없는 안락사 약물이라고 부르는 제품입니다. 수령방법 1. 수도권의 경우 데드 드랍 물건의 위치를 알려드리고 찾아가는 방식입니다. 2. 지방의 경우 퀵 또는 고속버스화물배송 추가비용 5만원 발생합니다. 3. 제주 및 도서산간지역 현재 거래불가 결제방법 비트코인(BTC), 모네로(XMR), 테더(USDT-TRC20) 코인 거래소 계정이 없는 경우 대행사 사용 지갑 주소 발급은 구매결정 이후 30분 이내 결제 완료처리 가능하실 때 1회만 안내드립니다. 지갑 주소 발급 이후 장시간 연락두절, 미결제시 차단되십니다. 문의는 텔레그램 주시면 됩니다. 펜토바르비탈구입 텔레그램 @vv4266vv

펜토바르비탈 파는곳 텔레그램@vv4266v 펜토바르비탈 팝니다 펜토바르비탈구입 펜토 구매전 안내드립니다. 절박한 마음으로 이곳까지 오시기까지 얼마나 마음고생이 많으셨습니까? 저희와 거래 안하셔도 좋으니 사기꾼들에게 지금의 절박함을 어디서도 이용당하시지 않으려면 지금부터 무조건 정독해주시길 권장드립니다. 안내글이 부족한부분이나 추가궁금하신 점들은 말씀주시면 신속히 답변드리겠습니다. 23년 중순부터 각종 언론에 심각하게 보도되고 정부기관 및 수사기관에서 판매중지 요청과 압박이 매일 들어옵니다. 해당 사유로인해 상품이 유명세를 타게됨에 따라 수요가 늘어났고 통관에 어려움이 있어 상품공급이 원활하지 않습니다. 들어오는 상품의단가 자체가 조금씩 변경됨에 따라 가격은 구입시 유동적일수 있습니다. 저희는 구매자를 믿게하려는 행위를 일절 안하고 있으며 안내글을 읽고 신뢰가 생기지않으시면 저희와 거래하지 않으셔도 됩니다. 저희 안내글을 읽으면 적어도 허위업체 80%이상은 거르실수 있을것 입니다 1. 정품만 취급하고 있으므로 진품 여부는 걱정하지 않으셔도 됩니다. 2. 과거 저희가 인증했던 사진등이 동종업계, 사기업체 등에서 도용해감으로 구글 이미지 등에 노출도 많이되었고 텔레그램 정책으로 인해 계정과 채널이 터지는 경우가 많아 아무 의미없는 인증행위는 더이상 하지 않습니다. 눈으로 밀가루, 설탕, 소금등 백색 가루물질의 종류를 식별할수 없듯 특히 판매자에게는 무의미한 행위입니다. 아래는 사기꾼들의 특징입니다. 1. 카카오톡 / 라인 메신저로 유도한다 - 조선족 사기 업체의 경우 2. 정체가 불분명한 갈색병에 스티커 라벨지를 붙이거나 투명한 지퍼백에 하얀가루를 인증한다 3. 20-30만원 등 시세보다 매우 저렴하다 4. 코인결제가 아닌 무통장 또는 계좌이체를 요구하거나 상품권, 구글 기프트카드를 요구한다 상품설명 펜토바르비탈 (넴뷰탈) 1인분 가격 몸무게 10kg 당 25만원 (3g/10kg) 예시) 60kg의 경우 150만원, 18g 복용시 수면제를 과다복용한것과 비슷한 증상이 생기며 의식이 흐려지고 20~40분 경과 후 깊은 수면상태로 빠지게 되며 서서히 심정지가 됩니다. 고통없는 안락사 약물이라고 부르는 제품입니다. 수령방법 1. 수도권의 경우 데드 드랍 물건의 위치를 알려드리고 찾아가는 방식입니다. 2. 지방의 경우 퀵 또는 고속버스화물배송 추가비용 5만원 발생합니다. 3. 제주 및 도서산간지역 현재 거래불가 결제방법 비트코인(BTC), 모네로(XMR), 테더(USDT-TRC20) 코인 거래소 계정이 없는 경우 대행사 사용 지갑 주소 발급은 구매결정 이후 30분 이내 결제 완료처리 가능하실 때 1회만 안내드립니다. 지갑 주소 발급 이후 장시간 연락두절, 미결제시 차단되십니다. 문의는 텔레그램 주시면 됩니다. 펜토바르비탈구입 텔레그램 @vv4266vv

Be Still and Know Let be and be still, and know (recognize and understand) that I am God. I will be exalted among the nations! I will be exalted in the earth! PSALM 46:10 AMP September 11, 2001. A day Americans will remember forever. Terrorists took over passenger planes and ran two of them into the World Trade Center towers in New York City. Another crashed into the Pentagon in Washington, DC. Yet another plane headed to the nation’s capitol crashed into a Pennsylvania field when the passengers took out the hijackers, refusing to let them fulfill their purpose. While the whole world watched the horrible events unfold, many turned to the Word of God to find comfort in this unprecedented carnage. Psalm 46 is one of the passages promising peace in the midst of cataclysmic events. The psalmist starts the song with “God is our refuge and strength, always ready to help in times of trouble. So we will not fear when earthquakes come and the mountains crumble into the sea” (vv. 1–2 NLT). No matter what happens, God is standing ready to help. Later in the psalm, the reader is invited to “see the glorious works of the LORD” (v. 8), to watch as the Lord destroys all those who stand in opposition to Him. Then the reader sees the command: “Be still, and know that I am God.” In another version the phrase is translated, “Cease striving” (NASB). No matter what happens, God has it all under His control. There is no need for fear. Father, quiet my spirit before You today so I may know who You are.

Don’t Run on Emptiness Elijah was a man with a nature like ours. —JAMES 5:17 NASB     Have you ever been to a large concert or a speaking event with thousands of others around you talking or clapping or singing and still felt alone or empty? That feeling is very common to those of us who are living in a merry-go-round world. So much noise, but so little caring. Elijah of the Bible felt just like that—empty with no purpose in life. In 1 Kings 19:1-18 we find him: • v. 2—being threatened to have his life taken; • v. 3—afraid; • v. 4—praying that he might die; • v. 5—touched by an angel who said, “Arise, eat.”; • v. 9—asked by the Lord, “What are you doing here?”; • v. 11—being told to go stand on the mountain before the LORD; • vv. 11-12—confronted by strong winds, an earthquake, a fire, and a sound of gentle blowing (or a gentle whisper); • v. 14—telling the LORD he had done all the LORD had asked and that he alone was left. Yes, Elijah was as human as we are. He was threatened, he was alone, he wanted to die, he was confused, he wanted to give in and call it quits. But he didn’t, he went on top of the mountain. In verses 11-12 he heard the sound of a gentle whisper. He could have ignored the message, but he didn’t. By wise counsel from the Lord, Elijah was assured that he wasn’t done (vv. 15-16); he wasn’t alone (v. 16); he wasn’t a failure (v. 18). If you find yourself in that empty state like Elijah, you, too, can be assured that you are not done, not alone, and not a failure. Listen to that gentle whisper and get back on track. How does one get back on the right track? Scripture gives us four ways to get away so we can hear the whisper of God’s voice: 1. Go to a quiet spot.

Y como ellos no aprobaron tener en cuenta a Dios, Dios los entregó a una mente reprobada, para hacer cosas que no convienen. ROMANOS 1.28 El apóstol Pablo describe la ira de Dios en Romanos 1 y es muy específico: «Por lo cual también Dios los entregó a la inmundicia, en las concupiscencias de sus corazones, de modo que deshonraron entre sí sus propios cuerpos, ya que cambiaron la verdad de Dios por la mentira, honrando y dando culto a las criaturas antes que al Creador». Pablo repite la misma idea en el versículo 26: «Dios los entregó a pasiones vergonzosas». Y de nuevo en el versículo 28: «Dios los entregó a una mente reprobada». ¿Cuál es la expresión más terrible de la ira divina que una sociedad puede enfrentar? Es esta: Dios los entrega a su propio pecado. Él les abandona a lo que les gusta. ¿Les encanta la inmundicia? Dios los abandona en ella. ¿Aman las pasiones vergonzosas? Dios los entrega a la homosexualidad y a las perversiones de todo tipo (vv. 26–27). Pero hay un paso más en la decadencia, que se describe en el versículo 28: «Dios los entregó a una mente reprobada». La palabra griega traducida como «reprobada» es adokimos. Ella significa algo inútil, despreciado y desaprobado. La mente se vuelve espiritualmente inútil, moralmente incapaz de hacer un juicio correcto. Y cuando una sociedad ha llegado tan lejos, no hay vuelta atrás. Usted sabe que la sociedad está llegando a ese punto cuando la gente no tolerará que alguien haga juicios morales. Las Escrituras dicen que cuando una sociedad desciende hasta ese punto, dando su aprobación al pecado, a pesar de saber tales pecados sean destructivos para la sociedad y condenan al individuo. Todo sentimiento de culpa es finalmente erradicado.

Con ạ, Thầy không bi quan tiêu cực khi khuyên con nên sống giản dị, thanh thản và trong sáng với lòng mình, với cuộc đời, vì cho đến khi đó con mới thấy rằng mình có đầy sinh lực và nhiệt tình để có thể thực sự tích cực yêu thương và phục vụ con người. Kiến thức, tài năng, tiền của, sắc đẹp có thể không cần thiết là bao cho tình yêu thương và phục vụ. Trái lại, có khi nó còn là trở ngại nữa. Con hãy tưởng tượng một người tầm thường nhất, một cô giúp việc không có tài năng, kiến thức, của cải, sắc đẹp và địa vị gì ráo, nhưng nếu cô ta chất phác, thật thà, trong lành, giản dị, giàu tình yêu thương và sẵn sàng giúp đỡ thì mọi người sẽ chọn cô ta hơn là chọn một triết gia, có phải thế không? Không biết Thầy có cổ hủ không khi nhận xét rằng trí thức không bằng trong sáng, tài năng không bằng chân tình, tiền của không bằng thanh bạch, sắc đẹp không bằng hiền thục, lo tính không bằng sẵn lòng v.v... Những điều trước phải vất vả mới tạo được nhưng đôi khi không giải quyết được gì mà còn tai hại nữa. Trái lại những điều sau ai cũng sẵn có, chỉ cần biết khai thác là nó trở nên phong phú ngay. Kiến thức, tài năng bao giờ cũng chỉ là những sở đắc phiến diện, tương đối và dễ lỗi thời. Nhưng trong sáng và cởi mở (sẵn sàng thông cảm, thương yêu, tha thứ và phục vụ...) thì lại là một kho tàng vô tận sẵn có nơi con. Trong sáng là cha đẻ của mọi kiến thức và sẵn sàng là mẹ sinh của tất cả tài năng, đức hạnh. Vì vậy con không nên chạy theo những gì phù phiếm mà bỏ quên căn cội mạch nguồn. Con ạ, theo Thầy thì trong một xã hội càng phức tạp bao nhiêu ta lại càng phải giản dị trong sáng bấy nhiêu mới có thể ứng phó kịp thời những thế sự đa đoan. Đừng trù bị cho mình quá nhiều để rồi chỉ thêm luống cuống trước những biến chuyển khó lường của cuộc sống vô thường ảo hóa. Cũng như một người sống quá tiện nghi sẽ không còn khả năng thích ứng với những biến đổi thiên nhiên nữa. Hoặc như một người đánh vợt chuẩn bị quá kỹ để không còn đỡ kịp những cú bất ngờ không sao liệu trước.

Chính vì vậy mà giáo pháp của Đức Phật có chia ra làm 3 bậc: sơ thiện, trung thiện và hậu thiện. * Sơ thiện giúp cho người sơ cơ chưa thấy pháp có thể đoạn giảm điều ác, tăng trưởng điều lành để vơi bớt những phiền não khổ đau do vọng nghiệp gây nên. * Trung thiện giúp cho người đã thấy pháp (ngộ) có thể nhập lưu (bước vào dòng Thánh). * Hậu thiện giúp cho các bậc Thánh hữu học đạt đến vô học, tức là giác ngộ giải thoát hoàn toàn. Vậy nếu xét thấy mình còn sơ cơ thì đừng vội luận bàn lý Bát-nhã hay cố gắng thực hành tuệ quán Vipassanā, mà chỉ nên bố thí, phóng sanh, trai giới, gần gũi và học hỏi các bậc thiện trí thức, nghe pháp, tụng kinh, sám hối, cung kính, phục vụ v.v.. Lúc thân tâm tương đối ổn định, trong sáng hành giả có thể tu tập những bước sâu hơn như nhẫn nhục, nhu hoà, tinh tấn, thiền định, tứ vô lượng tâm hoặc trì chú, quán tưởng, niệm Phật, tham công án v.v.. Đến lúc nói năng, hành động, suy nghĩ đều có thể sáng suốt, định tĩnh, trong lành trong tinh tấn, chánh niệm, tỉnh giác, không bị che lấp bởi thế giới ý niệm của lý trí vọng thức nữa thì mới có thể thấy được lý Bát-nhã và hành được sự Vipassanà một cách chính xác.

Paul was an educated Roman citizen. He would have been familiar with contemporary rhetorical practices that corrected faulty understanding by quoting the faulty understanding and then refuting it. Paul does this in 1 Corinthians 6 and 7 with his quotations “all things are lawful for me,” “food is meant for the stomach and the stomach for food,” and “it is well for a man not to touch a woman.”47 In these instances, Paul is quoting the faulty views of the Gentile world, such as “all things are lawful for me.” Paul then “strongly modifies” them.48 Paul would have been familiar with the contemporary views about women, including Livy’s, that women should be silent in public and gain information from their husbands at home. Isn’t it possible, as Peppiatt has argued, that Paul is doing the same thing in 1 Corinthians 11 and 14 that he does in 1 Corinthians 6 and 7?49 Refuting bad practices by quoting those bad practices and then correcting them? As Peppiatt writes, “The prohibitions placed on women in the letter to the Corinthians are examples of how the Corinthians were treating women, in line with their own cultural expectations and values, against Paul’s teachings.”50 What if Paul was so concerned that Christians in Corinth were imposing their own cultural restrictions on women that he called them on it? He quoted the bad practice, which Corinthian men were trying to drag from the Roman world into their Christian world, and then he countered it. The Revised Standard Version (RSV) lends support to the idea that this is what Paul was doing. Paul first lays out the cultural restrictions: “As in all the churches of the saints, the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church” (1 Corinthians 14:33–35). And then Paul intervenes: “What! Did the word of God originate with you, or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord. If anyone does not recognize this, he is not recognized. So, my brethren, earnestly desire to prophesy, and do not forbid speaking in tongues; but all things should be done decently and in order” (vv. 36–40).

So his armorbearer said to [Jonathan], “Do all that is in your heart. Go then; here I am with you, according to your heart.” 1 SAMUEL 14:7 Five simple monosyllables—“here I am with you”—but they helped make the difference between success and failure. Jonathan had already won a battle, for which his father, King Saul, took the credit (1 Sam. 13:1–4), but he didn’t care who got the credit so long as God received the glory and Israel was protected. As God’s people, we have always been in conflict with the enemies of the Lord and we have always been outnumbered. There were three kinds of Israelites on the battlefield that day, just as there are three kinds of “Christian soldiers” in the church today. There are those who do nothing. King Saul was sitting under a tree, surrounded by six hundred soldiers, wondering what to do next. Leaders are supposed to use their offices and not just fill them (1 Tim. 3:13). God had given Saul position and authority but he seemed to have no vision, power, or strategy. He was watching things happen instead of making things happen, and spectators don’t make much progress in life. Along with Saul and his small army were a number of Israelites who had fled the battlefield and hidden themselves, and some had even surrendered to the enemy! When Jonathan and his armorbearer started defeating the Philistines and the Lord shook the enemy camp, these quitters came out into the open and joined in the battle. Do you know any Christians like that? Are you one of them? There are those who fear nothing. Jonathan had already won a battle against the Philistines and was a man of faith who was certain that the God of Israel would give his people victory. Perhaps he was leaning on God’s promises in Leviticus 26:7–8, “You will chase your enemies, and they shall fall by the sword before you. Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight.” He assured his armorbearer that “nothing restrains the LORD from saving by many or by few” (1 Sam. 14:6). Jonathan expected God to give him a sign that his strategy was right, and God did just that (vv. 9–14). God also caused an earthquake in the enemy camp that made the Philistines panic, and they began to attack each other; and the enemy army began to melt away (v. 16). There are those who hold back nothing. Jonathan’s armorbearer is mentioned nine times in this narrative but his name is never revealed. Like many people in Scripture, he did his job well but must remain anonymous until he is rewarded in heaven. Think of the lad who gave his lunch to Jesus and he fed five thousand people (John 6:8–11), or the Jewish girl who sent Naaman to Elisha to be healed of his leprosy (2 Kings 5:1–4), or Paul’s nephew whose fast action saved Paul’s life (Acts 23:16–22). The armorbearer encouraged Jonathan and promised to stand by him. All leaders, no matter how successful, need others at their side who can help expedite their plans. Aaron and Hur held up Moses’s hands as he prayed for Joshua and the Jewish army in battle (Exod. 17:8–16), and Jesus asked Peter, James, and John to watch with him as he prayed in the garden (Matt. 26:36–46). Blessed are those leaders who have dependable associates whose hearts are one with theirs and who hold back nothing but devotedly say, “I am with you.” Jesus says that to us and he will help us to say it to others. I am with you always, even to the end of the age. Matthew 28:20

tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.

... Liberation Tigers of Tamil Eelam. They would blow themselves up to take others with them, targeting symbols and representatives of the state; they would attack civilians and eat cyanide to avoid imprisonment. They would kill other Tamils who did not agree with them—other rebels, politicians, and even civilians. They would fight against a government that shelled, starved, and tortured its own citizens. They would renounce their families and bring children and women into their ranks. They would be called terrorists. They would enter into a world in which no one was right.

I learned to believe that a government could kill its own and drive them to commit unspeakable crimes. That no one would be right, but that some would be more wrong.

La caridad es un don tan excelente, que sin ella los demás pierden su razón de ser (vv. 1-3). Para mayor claridad San Pablo menciona los que parecen más extraordinarios: el don de lenguas, la ciencia, los actos heroicos; sin embargo, por encima de estos dones está el amor efectivo y eficaz: «Nuestro amor no se confunde con una postura sentimental, tampoco con la simple camaradería, ni con el poco claro afán de ayudar a los otros para demostrarnos a nosotros mismos que somos superiores. Es convivir con el prójimo, venerar —insisto— la imagen de Dios que hay en cada hombre, procurando que también él la contemple, para que sepa dirigirse a Cristo» (S. Josemaría Escrivá, Amigos de Dios, n. 230).

also makes clear the nature of man: “In him we live and move and have our being” (v. 28). Which puts forward our entire existence as being completely dependent on God who is Lord of heaven and earth. Therefore, the sustenance we believe an idol provided was actually from God’s hand alone. And finally, Paul addresses the Creator’s purpose for man: “And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him” (vv. 26–27). So then, our reason for being made and placed where we are, from the East to the West, is so that we will find God. When we find Him, we will know it when we see it.

FOUR-STEP METHOD NOTATIONS FOR REAL-WORLD SITUATIONS L = Listening MV = Micro Validation V = Validation AP = Asking Permission to Give Feedback GF = Giving Feedback VA = Validating Again VV = Validating Vulnerability

Each day, try to understand more of the mystery of you: “God, teach me something about myself that I do not know.” In Psalm 139, David says, in so many words, “God, search me and know me, and reveal any wicked or offensive way in me, and then lead me in a new way. Lead me in the way of everlasting every day” (see vv. 23–24 AMP). What hinders you from living like this? Once the false self is gone, you are free to become more than you can ask or imagine. The

Self-preservation is our most fundamental instinct—only parenthood overrides it.

The earth is a microscopic speck compared to the rest of the cosmos, but already Genesis 1:1 alludes to the central place it has in the story. According to Genesis 1, this otherwise piddling planet will be the primary stage for God to display the riches of his glory. Then the lens of the narrative narrowly focuses on one special object of God’s creation called adam, the Hebrew word for “man.” God created both “male and female,” uniquely in his own image (vv. 26–27). No other creatures possess such dignity (Ps. 8:4–5). God is the center of the story, but man is central to his unfolding plan. He is a supporting character, designed to live in perfect harmony and fellowship with his Creator, serving and honoring him in the establishment of a holy kingdom on earth (Gen. 1:28).

For we are not fighting against flesh-and-blood enemies—” “but against evil rulers and authorities of the unseen world,” “against mighty powers in this dark world,” “and against evil spirits in the heavenly places.” (v. 12 nlt) So we strap on weapons that work—weapons divinely authorized for our success in spiritual warfare: the belt of truth, the breastplate of righteousness, the shoes of peace. Then we take up the shield of faith, the helmet of salvation, as well as the sword—the very Word of God. But we don’t stop there. Because neither does Paul in his description of our spiritual armor in Ephesians 6— Pray in the Spirit at all times and on every occasion. Stay alert and be persistent in your prayers for all believers everywhere. And pray . . . (vv. 18–19 nlt)

the serpent as nothing more than a creature (vv. 1, 14), indeed as one of God’s creatures. If all of creation was “very good” (1:31), where did this crafty tempter come from?

If you told me that my salvation depends on my faith and my works, God’s grace and my merit, Jesus’ help and my response, I would not count that as good news. If you told me that if I die with the slightest blemish of sin on my soul, I would go not to heaven but rather to the place of purging, that the fires of purgatory would cleanse me until I have enough merit and righteousness to enter the kingdom of God, I would not receive that as good news. It would not be good news because I know how much sin there is in my life, and if I have to go to purgatory and become perfect before I can enter the kingdom of God, I will be in purgatory for a very long time. No, the gospel is the good news that the basis of my salvation is not my merit and is not my righteousness; rather, it is the righteousness of Christ freely imputed to all who put their trust in Him. This was the issue in the sixteenth century during the Reformation. This was the issue in the first century. This has been the issue in every generation of people who think that they can add something of value and merit to effect their salvation. The only righteousness by which we can ever possibly be saved is an alien righteousness, a foreign righteousness, a righteousness that is apart from us. It is the righteousness of Jesus Christ. Paul says the Galatians are turning to a different gospel—not that there is another one (vv. 6–7). Did you get that? There is no other gospel. There’s only one gospel. This statement defies political correctness. As soon as you affirm exclusivity, saying there’s only one way to God, only one Savior, only one gospel, you fly in the face of political correctness and risk your reputation in the process. Paul doesn’t hesitate. There is no other gospel.

Tinh tấn thiếu định tĩnh dẫn đến tình trạng bồn chồn dao động. Định tĩnh thiếu tinh tấn đem lại trạng thái thụ động hôn trầm. Tinh tấn thiếu trí tuệ phát sinh kiêu căng ngã mạn, trí tuệ thiếu tinh tấn sẽ rơi vào thái độ lãnh đạm thờ ơ. Tinh tấn thiếu đức tin chỉ là nỗ lực của cái ta ảo tưởng; đức tin thiếu tinh tấn là ỷ lại vào năng lực bên ngoài v.v... Vì vậy, tinh tấn cần được hòa hợp với những yếu tố khác trong chánh niệm tỉnh giác một cách cân đối tự nhiên mới phát huy được hiệu năng tốt nhất.

the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. (vv. 12–14)

Ricordi napoleonici. Memorie e itinerari dei francesi nel veronese (1796-1814) Giovanni Masciola, Arnaldo Liberati Rapsodia estetica J. François Lyotard QUID + Crescere con la testa e con il cuore. Ispirato agli insegnamenti di tre grandi maestri Nicola Tomba La storia di Don Giovanni raccontata da Alessandro Baricco Agostino Nobile Pavel Florenskij. Libertà e simbolo Ivan Menara Patafisica e cibernetica. Silvio Ceccato nei dintorni dell’una e dell’altra Fabio Tumazzo, Marco Maiocchi Me gusta malasana 1&2 (2 DVD) La storia di Don Giovanni raccontata da Alessandro Baricco. Ediz. illustrata Alessandro Baricco, A. M. Nacar La bottega del suono. Mario Bertoncini. Maestri e allievi Chiara Mallozzi, Daniela Tortora L' invenzione di Maria Maddalena Pierre-Emmanuel Dauzart Inferno. Lectura Dantis Bononiensis Emilio Pasquini Il diritto nell'età dell'informazione. Il riposizionamento tecnologico degli ordinamenti giuridici tra complessità sociale, lotta per il potere e tutela dei diritti Ugo Pagallo Guida ai palazzi di Trento. Viaggio romantico tra gli edifici storici della città Piera Fiorito Grandi mappe di città. oltre 70 capolavori che riflettono le aspirazioni e la storia dell'uomo. Ediz. illustrata Gli accampamenti napoleonici del regno italico Alfredo Ardenghi Fa sol la si... Perché? Giampiero Boneschi Dioniso a cielo aperto Marcel Detienne, Maria Garin Chescune colur mulez. Ricettario anglo-normanno per la preparazione dei colori Che cosa sia la bellezza non so Aa vv Cartografie di un visionario Pietro Civitareale Capire il colore. Fotografia, grafica, stampa Marco Olivotto, Dan Margulis Adius - Piero Ciampi Ed Altre Storie (Dvd+Cd) con Documentario (DVD)

Mateo 22,23-33: «No formula una declaración explícita en pro del celibato, pero establece las premisas para su comprensión cristiana»[63]. En la diatriba con los saduceos, que niegan la resurrección de los muertos, Jesús responde a la ridícula formulación de la pregunta saducea (vv. 24-28): «Estáis equivocados. No comprendéis las Escrituras ni el poder de Dios. Porque cuando resuciten, ni ellos ni ellas se casarán, sino que serán como ángeles en el cielo». Con estas palabras afirma Jesús que el sexo es una realidad de este mundo, no del mundo venidero. A pesar de la bendición de Dios («creced y multiplicaos»), el sexo es una realidad penúltima que tiene su vigencia más acá de la muerte. El sexo pertenece al orden terreno y no rebasa el umbral de la muerte. Los humanos resucitados no vivirán el régimen propio de la unión matrimonial. Es la suya una existencia diferente.

We had been taught to think that Tamil children should only be that obedient to their parents, and it was strange to see another loyalty. And were the two of them perhaps loyal to people who treated them poorly?

How seamlessly we had moved into the space of censoring ourselves around those we loved the most.

You.” Jesus’s response is brutal but accurate: “Get behind Me, Satan. You are a stumbling block to Me” (vv. 22–23).

For this world is not our permanent home; we are looking forward to a home yet to come. Therefore, let us offer through Jesus a continual sacrifice of praise to God, proclaiming our allegiance to his name. And don’t forget to do good and to share with those in need. These are the sacrifices that please God. . . . Now may the God of peace— who brought up from the dead our Lord Jesus, the great Shepherd of the sheep, and ratified an eternal covenant with his blood— may he equip you with all you need for doing his will. May he produce in you, through the power of Jesus Christ, every good thing that is pleasing to him. (vv. 14–16, 20–21 NLT)

Thus, according to Dunn, John makes two fundamental points in this discourse. The first is ‘the reality of the incarnation and the necessity of the Incarnate One’s death if men are to receive eternal life which is emphasized throughout, and especially in vv. 51c–58’.

A people who believe they have a future or even a moral right to exist, no national pride, no sense of belonging or community simply will not exist in a few generations. We are being genocided and the only way to stop it is to strike at the root.

When one theologian of the period says that the “priority” for the prophets is “spiritual repentance” and not “socio-economic reform,” that assumes the spiritual and material are separated in a way they are clearly not by the prophets.39 Isaiah 1 urges socioeconomic reform (“Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow”) and spiritual repentance (“Though your sins are like scarlet, they shall be as white as snow”) in the span of two verses (vv. 17–18).

Prophecy, which is addressed to human beings, has three purposes: building up, encouragement, and solace. “Building up” is a favorite expression of Paul’s, appearing six times in this chapter (vv. 3, 4, 5, 12, 17, and 26). It is the figurative meaning of a word that means literally construction of a building. Earlier

Paul then expresses the purpose of our groaning—that what is mortal may be swallowed up by life. That is, our groan is actually a prayer (see Rom 8:26–27), for it is directed to God, who alone can bring the dead to life. Although God has not been explicitly named as the subject of any verbs in verses 1–4, he has been present throughout the passage. God is the one who brings into being what is “not made with hands” (v. 1). Moreover, God is the implied subject of the action of clothing further (vv. 2, 4). Now, at the end of our verse here, God is the one who makes what is mortal have eternal life. Indeed, throughout his extended explanation for his way of being an †apostle (beginning in 2:14), Paul has alluded to God’s action, through the Spirit’s empowerment, of transforming us into the divine image as revealed by Jesus (2:14–15; 3:3, 18; 4:4, 6, 14). The process of “Christification,” of causing us to take on Jesus’ character and way of living, will not be complete, however, until God fully “clothes” us with a glorious resurrection body. It is then that we will most closely resemble the risen and glorified Christ.[8]

The mysterious, extraordinary, and transcendent quality of his experience is also suggested by the twofold use of the verb was caught up (vv. 2, 4). The same verb is used in 1 Thess 4:17 to describe how believers, both living and dead, “will be caught up,” or snatched up, in the clouds to meet the Lord at his coming in glory. It conveys a sense of suddenness and surprise. Note too the passive voice of the verb. This is an instance of the †divine passive, which puts the accent on God’s initiative and activity rather than on any action of Paul, who was merely the recipient of the revelation.

In other words, Jesus knows that the default position for those in authority is to domineer and squash those they lead. Then comes the punch line: “But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all” (vv. 43–44, emphasis mine). Jesus’s ministry model is paradoxical. You don’t lead by demanding your rights but by giving them up. For the bully pastor, the first will be first. But for the godly pastor, the first shall be last. As Paul Tripp put it, “Jesus reminds the disciples that they haven’t been called to lordship but to servanthood.”40

II. THE SECOND TABERNACLE—THE HOLY OF HOLIES,SIGNIFYING THE NEW COVENANT AS A REALITY The second tabernacle, the Holy of Holies, signifies that the new covenant is a reality, not a type (vv. 3-5, 7-8, 10-12). [442] Even during the old testament age, the Holy of Holies was not a type. It was a reality because God’s shekinah glory, presence, and speaking were there. It was there that God met with people. However, in the old testament age, not all the people could come into the Holy of Holies, because the way of entering into it had not been manifested yet. The Holy Place was a type. Were the lampstand and the table in the Holy Place real? No, they both were pictures. But what about the shekinah glory and God’s speaking in the Holy of Holies? They were realities. Although the way into the Holy of Holies was not manifested in the old covenant age, it has been manifested today. Therefore, we should no longer remain in the Holy Place; we must come forward into the Holy of Holies. When we enter into the Holy of Holies, we are in the new covenant enjoying all the bequests of the new covenant, which has become a testament. These bequests include God’s presence, God’s speaking, and God’s meeting and having fellowship with us. While we have fellowship with God, He infuses and transfuses Himself into us. This is the reality of the new covenant. Do you realize that today we are here in the Holy of Holies? Have you seen that we are now in the oracle enjoying God’s presence? Hallelujah, we have crossed the river! We have left the Holy Place on the other side and we are now on the golden side in the Holy of Holies. This is the book of Hebrews.

A Link to Google! [url=http://example.com]Example[/url]

Sometimes we struggle to grasp the biblical view of joy because of the way it is defined and described in Western culture today. In particular, we often confuse joy with happiness. In the Beatitudes (Matt. 5:3–11), according to the traditional translations, Jesus said: “Blessed are the poor in spirit.… Blessed are those who mourn.… Blessed are the meek …” (vv. 3–5, emphasis added), and so on. Sometimes, however, translators adopt the modern vernacular and tell us Jesus said happy rather than blessed. I always cringe a little when I see that, not because I am opposed to happiness, but because the word happy in our culture has been sentimentalized and trivialized.

Inappropriate application can be as destructive as inept exegesis. When Satan tempted Jesus in the wilderness, he tried to achieve victory through misapplication of Scripture. The tempter whispered Psalm 91 with admirable precision: “He will give his angels charge over you to keep you in all your ways . . . lest you dash your foot against a stone” (vv. 11–12). Then Satan reasoned, “Because you possess this strong promise, why not apply it to a leap from the pinnacle of the temple and demonstrate once and for all that you are the Son of God?” In refuting the devil, Jesus did not debate the grammar of the Hebrew text. Instead He attacked the application of Psalm 91 to temple jumping. Another passage of Scripture better fit that situation: “You shall not tempt the LORD your God” (Deut. 6:16 NRSV).

Scripture often draws a parallel between food and our spiritual need for God’s Word. For instance, in Isaiah 55, God asks, “Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and you will delight in the richest of fare. Give ear and come to me; listen, that you may live” (vv. 2–3).

The Lord indicates the increasing intensity and proximity of the effects of this plague, but when Pharaoh uses the same phrase to qualify his repentance (v. 27) it is clear that he has still not taken any of the plagues to heart. The Hebrew phrase translated “on you yourself” is literally “on your heart” (see esv footnote) and is likely an intended wordplay with the continued reference to the state of Pharaoh’s heart (vv. 34–35) and the hearts of his servants (v. 34; see vv. 20–21).

Anti-corruption policies are like cancer curing treatments. They affect good cells, say good people, in the short run; but make the life of a nation flourish in the long term.

Curing cancer affects good cells too in the short run but makes a life flourish in the long term. Curing corruption affects good people too in the short run but makes a nation flourish in the long term.

If educated ones would behave like illiterates, how the nation would end corruption?

Professionals and good Samaritans, once be the gardener of the nation, would root up corruption.

Erosion of corruption is ambition of a nation. Sow the revolution or go for contribution; if not, opt corroboration.

Either cry for exchanging new currency notes for couple of days or crib for corruption for ages and generations with old one. Choice is yours.

Curing cancer affects good cells in short run too but makes a life flourish in long term. Curing corruption affects good people in short run too but makes a nation flourish in long term.

Is that what you call a fast, a day acceptable to the LORD? (vv. 3–5) Yes, God was wise to Israel’s superficiality.

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one like a son of man. In Aramaic and Hebrew the phrase “son of man” is simply a common expression to describe someone or something as human or humanlike. In Ezekiel, God often addresses the prophet as “son of man” to emphasize his humanness (e.g., Eze 2:6). coming with the clouds of heaven. In ancient Near Eastern literature clouds are often associated with the appearances of deities. In the OT it is Yahweh, the God of Israel, who rides on the clouds as his chariot (Ps 104:3; Isa 19:1). In Canaanite mythology Baal, the son of El, is described as “rider/charioteer of the clouds.” After doing battle with, and defeating, Yamm/Sea, Baal is promised an everlasting kingdom and eternal dominion. Some scholars see echoes of this story in Da 7:9–14. Others argue for a background in Mesopotamian cosmic conflict myths (such as the creation epic Enuma Elish and the Myth of Anzu), which depict a deity (Marduk and Ninurta, respectively) defeating the representative of chaos (Tiamat and Anzu, respectively) and regaining authority and dominion for the gods and for himself. Daniel’s vision has no conflict between the “one like a son of man” and the beasts. The interpretation in vv. 17–27, however, makes it clear that the “one like a son of man” in some way represents “the holy people of the Most High” (vv. 18, 22), who are in conflict with the “little horn” that arises out of the fourth beast (v. 8).

baptize you with the Holy Spirit and fire. Biblically only God could pour out his own Spirit, as he promised to do at the time of the coming restoration (Isa 32:15; 44:3; Eze 39:29; Joel 2:28). In contrast to the Spirit, the “fire” here presumably signals end-time judgment (see notes on vv. 10, 12).

With the above parable (vv. 1–15) some scholars compare a later rabbinic parable: a king paid a worker representing Israel, who worked particularly diligently, much more than he paid the other workers, who represented Gentiles. The parable’s point was that in this world God paid Gentiles back in full for any good they did, but that Israel would be blessed forever in the world to come (Sipra Behuqotai 2.262.1.9). Jesus’ point was quite different: God is gracious to bless all who serve him, including those who seem the most unexpected to enter his kingdom.

Tác động ngoại giới nào làm tăng trưởng thiện pháp như không tham, không sân, không si, từ, bi, hỷ, xả, vị tha, định tĩnh, hiền thiện, khinh an, thư thái, chánh trực, nhu hòa v.v... thì đó là thuận duyên, dù nó có đem lại thiệt thòi đau khổ về mặt vật chất.

For she thought to herself, “If I can just touch his clothing, I will be healed.” And sure enough, as soon as she had touched him, the bleeding stopped and she knew she was well! (vv. 28–29 tlb) Her interaction with the Great Physician could’ve/should’ve ended right there because she’d gotten what she came for: physical healing. Plus, Jesus was en route to Jairus’s house, a leader in the community, to attend to his dying daughter (vv. 22–24). But instead, Jesus stops in the middle of a seemingly more important mission just to listen to her: The woman, knowing that she was healed, came and fell at Jesus’ feet. Shaking with fear, she told him the whole truth. (v. 33 ncv, emphasis mine) I believe Jesus stopped because, despite her medical cure, He knew her heart still needed care after twelve long years of suffering. So the Lamb of Judah paused for a moment to lean in and listen to one lonely woman’s entire story. Really listening—leaning in and giving our full attention to what someone else is communicating or attempting to communicate—is one of humanity’s most powerful expressions of compassion. Unfortunately, in our digitized, hyperstimulated, selfie and social-media obsessed culture, being actively present while someone else tells their true, unfiltered story seems to be going the way of the Dodo bird. I’m sure, like me, you’ve found yourself awkwardly trailing off and not finishing a complete thought because the person in front of you stopped paying attention as soon as their phone started vibrating. Leisurely, device-less conversation between two people seems to becoming passé.

Isaiah 26: You keep him in perfect peace whose mind is stayed on you, because he trusts in you. Trust in the LORD forever, for the LORD GOD is an everlasting rock. (vv. 3–4) This passage tells us where peace is to be found. It is never found in trying to figure out the secret will of God. It’s not to be found in personal planning or attempts to control the circumstances and people in your life. Peace is found in trusting the person who controls all the things that you don’t understand and who knows no mystery because he has planned it all. How do you experience this remarkable peace—the kind of peace that doesn’t fade away when disappointments come, when people are difficult, or when circumstances are hard? You experience it by keeping your mind stayed on the Lord. The more you meditate on his glory, his power, his wisdom, his grace, his faithfulness, his righteousness, his patience, his zeal to redeem, and his commitment to his eternal promises to you, the more you can deal with mystery in your life. Why? Because you know the One behind the mystery is gloriously good, worthy not only of your trust but also the worship of your heart. It really is true that peace in times of trouble is not found in figuring out your life, but in worship of the One who has everything figured out already.

While we can never earn or merit anything from God, we can exert the effort necessary to build spiritual muscle and maximize God’s investment in us. Here are the basics: study in the Word, fellowship, and prayer (Acts 2:42, 46); sharing together, giving, and caring for others (vv. 44, 45); praise, worship, and evangelism (v. 47

Smiley tears and teary smiles are priceless.

KISS DAY POEM: To start with a kiss.. I'll mark first .. on the top of your head.. just to say that.. I'll be with you.. forever! * Next two on the eyes.. just to say that.. the world is so beautiful.. as I see with you.. whatever!! * Then three.. on the nose and cheek.. just to say that.. I am myself.. As I walk with you wherever!!! * Then a peck on the neck.. just to say that.. you are perfect. and then.. Final one on the lips.. just to say that.. just to say that.. just to say nothing. Because our love is beyond the skyline! My life is yours forever.. O girl, O girl.. O you be my.. Valentine!!!!

6:1 Be careful not to practice your righteousness in front of others. Ancient speakers and writers would sometimes state a thesis and then develop it with illustrations; Jesus illustrates this thesis with examples from charity (vv. 2–4), prayer (vv. 5–15), and fasting (vv. 16–18). Because sages offered riddles and statements meant to provoke thought rather than systematic outlines of their beliefs, some of a sage’s statements could appear to be in tension with some of his other statements. Jesus provokes thought in the tension between 5:16 and the command here in v. 1: the difference is whom one seeks to honor. (Note that the Greek term translated “honored” in v. 2 is the same Greek term translated “glorify” in 5:16.) 6:2 Truly I tell you. See note on 5:18. Givers did not

El apóstol Pablo sabía bien que el corazón de la vida cristiana es establecer un conocimiento íntimo de Cristo. Por eso afirmó: «Y ciertamente, aun estimo todas las cosas como pérdida por la excelencia del conocimiento de Cristo Jesús, mi Señor» (Fil. 3:8). Ésa era su pasión y su «meta» (v. 14). ¿Qué eran «todas las cosas» que consideraba como pérdida? Eran las credenciales máximas de la religión que consideraba las obras como modo de salvación, a la que Pablo sirvió antes de conocer a Cristo. El había sido «circundado al octavo día, del linaje de Israel, de la tribu de Benjamín, hebreo de hebreos: en cuanto a la ley, fariseo: en cuanto a celo, perseguidor de la iglesia: en cuanto a ]ajusticia que es en la ley, irreprensible» (vv. 5, 6). De acuerdo a la sabiduría religiosa convencional de su tiempo, Pablo seguía los rituales correctos, era miembro de la raza y tribu correctas, se sujetaba a las tradiciones correctas, servía a la religión correcta con la debida y correcta medida de intensidad, y obedecía la correcta ley con santurrón celo. Pero un día, cuando viajaba en persecución de más cristianos, Pablo se encontró con Jesucristo (Hechos 9). Pablo vio a Cristo en toda su gloria y majestad y se dio cuenta de que todo lo que consideraba de valor no valía nada. Por eso declara: «Pero cuantas cosas era para mí ganancia, las he estimado como pérdida por amor de Cristo... y lo tengo por basura, para ganar a Cristo» (vv. 7, 8). En la mente de Pablo, sus ventajas se habían convertido en desventajas, hasta tal punto de que las consideraba basura. ¿Por qué'? Porque no eran capaces de producir lo que él creía que podían: no podían producir virtud, poder, ni perseverancia. Y tampoco podían conducirlo a la vida eterna o a la gloria. Por eso, Pablo entregó todo su tesoro religioso a cambio del tesoro de conocer a Cristo profunda e íntimamente. Ésa es la esencia de la salvación: el cambio de algo que no tiene valor, por algo valioso. Jesús ilustró el cambio de este modo: «El reino de los cielos es semejante a un tesoro escondido en un campo, el cual un hombre halla, y lo esconde de nuevo; y gozoso por ello va y vende todo lo que tiene, y compra aquel campo. También el reino de los cielos es semejante a un mercader que busca buenas perlas, que habiendo hallado una perla preciosa, fue y vendió todo lo que tenía, y la compró» (Mt. 13:44-46). Esos dos hombres hallaron algo de mucho más valor que cualquier cosa que poseían. Para ellos, la decisión fue fácil: vender todo lo que creían que tenía valor a cambio de lo que era en verdad valioso.

the Pharisees and the teachers of the law. Pharisees belonged to a movement scrupulous in understanding and obeying the law according to the traditions of their predecessors (the “tradition of the elders”; see 15:2; Mk 7:3, 5). Far more than the aristocratic Sadducees, Pharisees were also popular with the people and respected for their piety. They tithed meticulously, were careful about ritual purity, and at least during the dry season, they often fasted twice a week. The term for “teachers of the law” can refer even to executors of legal documents in villages, but in the Gospels it normally refers to those who were literate and formally trained in the Law of Moses, often teaching others the law. Jesus’ words are again designed to shock his hearers, since Pharisees and teachers of the law would be among the people most respected for piety. But Jesus demands a deeper form of righteousness (see vv. 21–48). 5:21 heard that

as one who had authority. Most teachers did not want to speak on their own authority; when possible, they cited earlier authorities that supported their teaching. By contrast, Jesus declares, “Truly I tell you” (5:18), and, most offensively of all, speaks of judging (vv. 21–23) and ranks his message with God’s law (vv. 24–27). On Jesus’ authority, cf. 8:9.

tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the LORD (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the LORD.