Waw Quotes

How were all her partners equally blind? She should be wifed up by now, spoiled and cherished like the queen she waw. Men were idiots. That was the only explanation.

Boggs comes a-tearing along on his horse, whooping and yelling like an Injun, and singing out: "Clear the track, thar. I'm on the waw-path, and the price uv coffins is a-gwyne to raise." He was drunk, and weaving about in his saddle; he was over fifty year old, and had a very red face. Everybody yelled at him and laughed at him and sassed him, and he sassed back, and said he'd attend to them and lay them out in their regular turns, but he couldn't wait now because he'd come to town to kill old Colonel Sherburn, and his motto was, "Meat first and spoon vittles to top off on." He see me, and rode up and says:"Whar'd you come f'm boy? You prepared to die?" Then he rode on. I was scared, but a man says: "He don't mean nothing; he's always a-carryin' on like that when he's drunk. He's the best-naturedest old fool in Arkansaw--never hurt nobody, drunk no sober.

We’ve all encountered those people who when we look them in the eye, when they’re right in front of us, in broad daylight, appear astoundingly attractive, even god or goddess like: the way they move, the way the light hits them, invokes reverence and awe, the definition. And then the closer we look. Waw. We take flight. Good from close, better close up. Some people get more attractive, have a greater impression on us the more we see them. The closer we look in that light at that time in the way we see them. When our hopes are highest and our wish fulfillment is fully let in. They will always look better the more clearly we see them. The definition, the close-up. Some relationships are better in a close up. More impressive with more definition. Like the woman whose photograph doesn’t turn you on but in real life she does. Like our children. Like our spouse. Like our best friend. Like God. Like ourselves when we’re authentic and true. They’re better up close with more frequency, with more intimacy. Sometimes we need to be near. It’s love. It’s literal. Closeness is the quiet moments together. The pain shared. The beauty seen. The honesty. It’s authentic. It’s reality. The constant relationship because we can see it. We’re sure about it. We know it. It’s making love. It’s attachment. It’s togetherness. It’s private. It cost us. It hurts. We own it. And we like it that way. Because sometimes it’s better with the lights on.

Lengo kuu la Shetani kuingilia uumbaji wa Mungu kwa kutumia Succubus na Incubus ni kumzuia Yesu asirudi kwa mara ya pili. Anajua akiingilia uumbaji huo na kuwafanya watu wote wawe na roho za kishetani, wokovu hautakuwa na maana, Yesu hatakuwa na mtu wa kumwokoa atakaporudi kwa mara ya pili.

is possible, too, that OK has its origins in the Wolof waw kay. That said, the expression has also been claimed as Greek, Finnish, Gaelic, Choctaw and French; as an abbreviation of the faintly humorous misspelling Orl Korrect or of Obediah Kelly, the name of a freight agent who initialled documents he’d checked; and as an inversion of the boxing term KO (knock-out), used because a boxer who hadn’t been knocked out was considered to be … well, OK.

Kamera ina athari kubwa sana katika maisha yetu. Inaweza kuharibu taswira ya mtu mbele ya jamii, na inaweza kuharibu maisha ya mtu hali kadhalika. Wasanii wakubwa duniani hawatoki ndani bila ya kuwa nadhifu au bila ya kujipodoa. Kwa nini? Kwa sababu ya wasanii wao wa vipodozi. Wasanii wao wa vipodozi hawataki waajiri wao wawe na taswira mbaya mbele ya wateja wao ambayo ni jamii. Kuwa na taswira mbaya mbele ya jamii kunaweza kusababisha wao (wasanii wa vipodozi) pamoja na waajiri wao, wasiishi vizuri hapa duniani kama wanavyotaka. Kioo ni kitu au mtu. Kama huna uwezo wa kumiliki vipodozi, miliki kioo. Kama huna uwezo wa kumiliki kioo, miliki rafiki. Kioo (hasa kitu) hakina unafiki. Usitoke ndani bila kuridhika na taswira yako.

By the shore of Gitche Gumee, By the shining Big-Sea-Water, At the doorway of his wigwam, In the pleasant Summer morning, Hiawatha stood and waited. All the air was full of freshness, All the earth was bright and joyous, And before him, through the sunshine, Westward toward the neighboring forest Passed in golden swarms the Ahmo, Passed the bees, the honey-makers, Burning, singing in the sunshine. Bright above him shone the heavens, Level spread the lake before him; From its bosom leaped the sturgeon, Sparkling, flashing in the sunshine; On its margin the great forest Stood reflected in the water, Every tree-top had its shadow, Motionless beneath the water. From the brow of Hiawatha Gone was every trace of sorrow, As the fog from off the water, As the mist from off the meadow. With a smile of joy and triumph, With a look of exultation, As of one who in a vision Sees what is to be, but is not, Stood and waited Hiawatha. Toward the sun his hands were lifted, Both the palms spread out against it, And between the parted fingers Fell the sunshine on his features, Flecked with light his naked shoulders, As it falls and flecks an oak-tree Through the rifted leaves and branches. O'er the water floating, flying, Something in the hazy distance, Something in the mists of morning, Loomed and lifted from the water, Now seemed floating, now seemed flying, Coming nearer, nearer, nearer. Was it Shingebis the diver? Or the pelican, the Shada? Or the heron, the Shuh-shuh-gah? Or the white goose, Waw-be-wawa, With the water dripping, flashing, From its glossy neck and feathers? It was neither goose nor diver, Neither pelican nor heron, O'er the water floating, flying, Through the shining mist of morning, But a birch canoe with paddles, Rising, sinking on the water, Dripping, flashing in the sunshine; And within it came a people From the distant land of Wabun, From the farthest realms of morning Came the Black-Robe chief, the Prophet, He the Priest of Prayer, the Pale-face, With his guides and his companions. And the noble Hiawatha, With his hands aloft extended, Held aloft in sign of welcome, Waited, full of exultation, Till the birch canoe with paddles Grated on the shining pebbles, Stranded on the sandy margin, Till the Black-Robe chief, the Pale-face, With the cross upon his bosom, Landed on the sandy margin. Then the joyous Hiawatha Cried aloud and spake in this wise: "Beautiful is the sun, O strangers, When you come so far to see us! All our town in peace awaits you, All our doors stand open for you; You shall enter all our wigwams, For the heart's right hand we give you. "Never bloomed the earth so gayly, Never shone the sun so brightly, As to-day they shine and blossom When you come so far to see us! Never was our lake so tranquil, Nor so free from rocks, and sand-bars; For your birch canoe in passing Has removed both rock and sand-bar. "Never before had our tobacco Such a sweet and pleasant flavor, Never the broad leaves of our cornfields Were so beautiful to look on, As they seem to us this morning, When you come so far to see us!' And the Black-Robe chief made answer, Stammered in his speech a little, Speaking words yet unfamiliar: "Peace be with you, Hiawatha, Peace be with you and your people, Peace of prayer, and peace of pardon, Peace of Christ, and joy of Mary!" Then the generous Hiawatha Led the strangers to his wigwam, Seated them on skins of bison, Seated them on skins of ermine, And the careful old Nokomis

Taabini hii ni ngumu sana kwangu kuandika pamoja na kwamba ni miaka mitatu kamili toka giza liingie. Mwaka 2014, Novemba 4, nilimpoteza bibi yangu mpendwa, Martha Maregesi, aliyefariki dunia kutokana na ukongo wa kiharusi, na tutamkumbuka daima. Alikuwa na roho ya kipekee; na kifo chake kiliwagusa wengi, pamoja na kwamba aliishi maisha kamili, zaidi ya siku 25550, siku 5110 zaidi, ambazo ndizo tulizopangiwa na Mungu. Mapenzi ya mtu kwa bibi yake ni mapenzi ya kipekee. Nadhani Mungu aliwapa mabibi wote uwezo maalumu wa kuwapenda wajukuu zao, na kufanya maisha yao yatimie, kuwafanya wawe binadamu wazuri na wenye maadili mema. Alichangia pakubwa katika malezi yangu ya utotoni; na aghalabu naweza kukumbuka nikiwa naye jikoni akipika, huku mimi nikifanya kazi nyingine, lakini wakati huohuo akinifundisha mambo kadha wa kadha ya kunikomaza kimaisha. Bibi hakuwa tu bibi. Alikuwa mlezi, rafiki na mtu aliyenihamasisha sana katika maisha. Kifo kinaleta huzuni lakini kinaleta tumaini. Naamini bibi yangu atakwenda mbinguni, kwa sababu naamini alitubu dhambi zake akisaidiwa na wachungaji. Wachungaji hao walimtembelea kila siku, nyumbani au hospitalini, akiwa kitandani kwake akiugua. Bibi yangu alitimiza wajibu wake. Alizaliwa, aliishi, na alikufa katika toba. Siku nitakapokufa ningependa kuzikwa jirani na alipozikwa bibi yangu, ili Yesu atakaporudi tufufuke pamoja.

The Waw is over. Heartache won.

waw

Har' icyumba satani atemerewe kujyamo n'umutima wawe kereste wowe umwemereye

Kuna aina tatu za upendo hapa ulimwenguni. Kuna upendo wa ‘agape’, upendo kati ya Mungu na binadamu na kati ya binadamu na binadamu mwenzake lakini hao binadamu shuruti wawe marafiki wa msalaba wa Yesu Kristo. Aidha kuna upendo wa ‘phileo’, upendo kati ya mtu na mtu au kati ya mtu na kitu au kati ya mtu na jambo; na kuna upendo wa ‘philadelphia’, upendo wa wanachama wa mashirika ya siri ambapo mtu humpenda mwenzake kama ndugu yake wakati si ndugu yake. Heri upendo wa ‘agape’ kuliko upendo ajmaina.

Dunia hii ina watu ambao Mungu anataka kuwaokoa, lakini inafanya wawe wagumu kwelikweli.

Iwapo watu watakwenda nje ya kusudi la Mungu, hata wawe makini kiasi gani na injili, maneno yao hata yawe ya hekima kiasi gani hayatawasaidia chochote.

An image! A sign! The language of the Law is metaphorical. This is another proof that I hit the mark when I called you offspring of the jinn, not the daughters of human beings.” “What is the Law save words of advice from the jinn to the desert’s inhabitants?” “Really?” “Have you forgotten that Mandam, the desert people’s forefather, wasn’t expelled from Waw until the day his mouth devoured a fruit from the orchard?” “Oh . . . Mandam. . . .” “The mouth is the weak spot that led to our expulsion from the orchard and turned our world into a desert. Do you know the status of the mouth in customary law?” “I’m not a diviner; how would I know?” “A man’s mouth is comparable in every respect to the secret a woman conceals between her legs.

Afrika isomeshe watu wake, na itumie vizuri mapato yanayotokana na mauzo ya rasilimali zake kwa faida ya jumla ya wananchi wa nchi zake, kusudi baadaye wawe wataalamu wa rasilimali za nchi zao wenyewe, kuepukana na utumwa wa rasilimali. Rasilimali za Afrika zina miiko na masharti yake.

Hello nǐ hǎo knee how. (Think: How’s your knee, i.e., “How are you?”) Goodbye zàijiàn dzeye gee-en Thank you xiè xie syeh syeh (The second “xie” has no tone.) You’re welcome bú kè qi boo kuh chee (The “chee” has no tone.) Good morning zǎoshang hǎo dzow shahng how Please stand in line qǐng páiduì ching pie dway Too expensive taì guì le tie gway luh (Make it) cheaper piányi yìdiǎn pien yee ee dien (I; we) don’t want it búyào boo yow I want this one wǒ yào zhèige waw yow jay guh (Note: “guh” has no tone) How much (does it cost)? duóshǎo qian dwo shao chee-en Where is the bathroom? cèsuǒ zài nǎlǐ tsuh swo dz-eye nah lee Over there nàli nah lee (Note: “lee” has no tone) Please give me qǐng gěi wǒ ching gay waw Fine; OK; good; alright hǎo how Not OK; no good bùhǎo boo how I want to go ____ Wǒ yào qù waw yow chee-you (Show taxi driver the address in Chinese.) (Want) to go to ____ Wǒ yào dào qù ____ waw you dow ____ chee-you (e.g., when buying tickets at train or bus station) Police! jǐngchá! jing chah! (in case of theft or emergency) Help! Help! jiùmìng! jiùmìng! jee-oh ming! jee-oh ming! Faster! kuài yìdiǎn! kweye ee dien! Numbers one through ten: one yī ee two èr ar three sān sahn four sì szih five wǔ woo six liù leo seven qī chee eight bā bah nine jiǔ geo ten shí sure one of something yíge ee guh two of something liǎngge lee-ang guh three of something sānge sahn guh Etc.

Well professor...can you tell us the difference between kicking the bum, and bumming the kick?

I only recently learned that my sister-in-law is employing what Hebrew scholars term the waw consecutive, an element of syntax upon which Hebrew stories are built. By prefixing a verb form with the letter waw in order to change tense, the writers of Hebrew Scripture move a story along by essentially saying, “And then, and then, and then.” “The composers of biblical prose,” wrote author and scholar Gregory Mobley, “appended the simplest conjunction, ‘and,’ to a line, gave it a little extra vocalization . . . doubled the initial consonant of the word to which the ‘and’ was attached, and voila: the Biblical Hebrew ‘and then.

Trauma could be characterized as an event that waws much, too big, and happened too fast. Cars, for example, move way too fast for our nervous system. . . In the case of a motor vehicle accident, it can help to "make more time," to slow down the process to such an extent that the client can find a sequence of events he can respond to, one by one. . . Such expansion of time allows the titration completion of the embedded active motor responses, and the completion of these fight-flight impulses will settle the amygdala and turn off the alarm, because only now has the brain stem truly understood that the danger is over. The same applies for all traumatic memories held in the body- tension in the muscles, the knot in the gut, the lump in the throat. All these are freeze responses: they are frozen motion, defensive movements we did not execute in the time of the event.

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