Woe Bible Quotes

If I have to build a big company by mistreating other people then the Bible says WOE to me. I don't know what that is, but I don't want any of it.

At this second appearing to take the oath of the Presidential office there is less occasion for an extended address than there was at the first. Then a statement somewhat in detail of a course to be pursued seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of the great contest which still absorbs the attention and engrosses the energies of the nation, little that is new could be presented. The progress of our arms, upon which all else chiefly depends, is as well known to the public as to myself, and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured. On the occasion corresponding to this four years ago all thoughts were anxiously directed to an impending civil war. All dreaded it, all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, insurgent agents were in the city seeking to destroy it without war--seeking to dissolve the Union and divide effects by negotiation. Both parties deprecated war, but one of them would make war rather than let the nation survive, and the other would accept war rather than let it perish, and the war came. One-eighth of the whole population were colored slaves, not distributed generally over the Union, but localized in the southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was somehow the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union even by war, while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither anticipated that the cause of the conflict might cease with or even before the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God's assistance in wringing their bread from the sweat of other men's faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. "Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh." If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman's two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said "the judgments of the Lord are true and righteous altogether." With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation's wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.

Woe worth the day!

Woe to those who call evil good and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!” (Isaiah 5:20).

Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!

20 Woe to  wthose who call evil good and good evil, xwho put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!

Woe to those who  ydecree iniquitous decrees,

44Woe to you!  uFor you are like unmarked graves, and people walk over them without knowing it.

Woe

AMO5.18 Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.

Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? pr.23.30 They that tarry long at the wine; they that go to seek mixed wine. pr.23.31 Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. pr.23.32 At the last it biteth like a serpent, and stingeth like an adder.† pr.23.33 Thine eyes shall behold strange women, and thine heart shall utter perverse things. pr.23.34 Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.† pr.23.35 They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.

Woe [1] to  vthose who go down to Egypt for help and rely on horses, who  wtrust in chariots because they are many and in horsemen because they are very strong, but  xdo not look to the Holy One of Israel

Woe to  v those who go down to Egypt for help         and rely on horses,     who  w trust in chariots because they are many         and in horsemen because they are very strong,     but  x do not look to the Holy One of Israel         or consult the LORD!

Woe to those who call evil good         and good evil,     who put darkness for light         and light for darkness,     who put bitter for sweet         and sweet for bitter!     21 Woe to those who are wise in their own eyes,         and shrewd in their own sight!

LUKE 17 And he said to his disciples,  u “Temptations to sin [1] are  v sure to come, but  w woe to the one through whom they come! 2 x It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin.

Woe to them, for they have strayed from me! Ruin to them, for they have rebelled against me! Though I wished to redeem them, they spoke lies against me. They have not cried to me from their hearts when they wailed upon their beds; For wheat and wine they lacerated themselves; they rebelled against me.

20Then Jesus began to denounce the towns in which most of his miracles had been performed, because they did not repent. 21“Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and ucumin, and have neglected the weightier provisions of the Law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. 24You blind guides, who vstrain out a gnat and swallow a camel!

EZE13.2 Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own hearts, Hear ye the word of the LORD; EZE13.3 Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing! EZE13.4 O Israel, thy prophets are like the foxes in the deserts.

So I Idren, I sistren / Which way will we choose / We better hurry, oh hurry, oh hurry, woe now / ’Cause we’ve got no time to lose.”429 This urgency intensifies toward realized eschatology in the song’s final verse: “So I Idren, I sistren / The preaching and talking is done / We’ve gotta live up, woe now, woe now / ’Cause the Father’s time has come”430 (cf. Mark 1:15).

9Two are better than one, because they have a good reward for their toil. 10For 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! 11Again, if two lie together, they keep warm,  i but how can one keep warm alone? 12And though a man might prevail against one who is alone, two will withstand him—a threefold cord is not quickly broken.

Revelation 12:11 "And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death ". I would like you to read this message with rapt attention, so that you can key in to what God intends to do through this miracle power. The verse above is a very interesting part of the Bible; it gives us weapons and it would be good, if you could memorise it and appropriate it to yourself. There is a weapon that has never lost its power, but people have not learnt to use it; whereas, it is highly effective. Even the enemy is afraid, when you start to talk about it. That old serpent, the dragon, that the Bible talks about, saying: "Woe unto the earth and the sea ... " There is a weapon that can overcome it. There is nothing that God created, that He cannot rearrange; there is no enemy that God cannot defeat. A two-year old girl learnt this song and was always singing it: "There is power, there is power, there is power in the Blood of Jesus." Her mother noticed that she never took ill. One day, the mother washed the girl's clothes and hung them outside. There was a high wind, which blew her small panty to the compound next to theirs and it landed in the sitting room of a neighbour, who was a herbalist. Immediately the panty landed, there was pandemonium in the room; everything turned upside down. Everything he knew how to do failed; nothing could avail for him. He did his consultation and he found out that there

though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17. For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. 19. For though I be free from all men, yet have I made myself servant unto all, that I might

THE TENTH KEY The Tenth Enochian Key creates rampant wrath and produces violence. Dangerous to employ unless one has learnt to safeguard his own immunity ; a random lighting bolt! ... THE TENTH KEY (English) The thunders of wrath doth slumber in the North, in the likeness of an oak whose branches are dung-filled nests of lamentation and weeping laid up for the Earth, which burn night and day and vomit out the heads of scorpions and live sulphur mingled with poison. These be the thunders that in an instant roar with a hundred mighty earthquakes and a thousand as many surges, which rest not, nor know any time here. One rock bringeth forth a thousand, even as the heart of man doth his thoughts. Woe! Woe!, Yea!, woe be to the Earth, for her iniquity is, was, and shall be great. Come away! But not your mighty sounds!

This puts me in mind of a circumstance that occurred when I was laboring on a mission in London many, many years ago: We had an old gentleman there that had been in the army. He was a war veteran and he was preaching the gospel of Jesus Christ on the streets. A man came up and slapped him on the face. "Now," he says, "if you are a Christian turn the other cheek." So old daddy turned the other cheek, but he said: "Hit again and down you go." He would have gone down, too, if he had struck again. True, Jesus Christ taught that non-resistance, was right and praiseworthy and a duty under certain circumstances and conditions; but just look at him when he went into the temple, when he made that scourge of thongs, when he turned out the money-changers and kicked over their tables and told them to get out of the house of the Lord! "My house is a house of prayer," he said, "but ye have made it a den of thieves." Get out of here! Hear him crying, "Woe unto you Scribes, Pharisees, hypocrites, ye compass sea and land to make one proselyte, and then ye make him ten-fold more the child of hell than he was before." That was the other side of the spirit of Jesus. Jesus was no milksop. He was not to be trampled under foot. He was ready to submit when the time came for his martyrdom, and he was to be nailed on the cross as a sacrifice for the sins of the world, but he was ready at any time to stand up for his rights like a man. He is not only called "the Lamb slain from the foundation of the world," but also "the Lion of the Tribe of Judah," and He will be seen to be terrible by and by to his enemies. Now while we are not particularly required to pattern after the "lion" side of his character unless it becomes necessary, the Lord does not expect us to submit to be trodden under foot by our enemies and never resist. The Lord does not want us to inculcate the spirit of war nor the spirit of bloodshed. In fact he has commanded us not to shed blood, but there are times and seasons, as we can find in the history of the world, in [the] Bible and the Book of Mormon, when it is justifiable and right and proper and the duty of men to go forth in the defense of their homes and their families and maintain their privileges and rights by force of arms.

this I say,—we must never forget that all the education a man's head can receive, will not save his soul from hell, unless he knows the truths of the Bible. A man may have prodigious learning, and yet never be saved. He may be master of half the languages spoken round the globe. He may be acquainted with the highest and deepest things in heaven and earth. He may have read books till he is like a walking cyclopædia. He may be familiar with the stars of heaven,—the birds of the air,—the beasts of the earth, and the fishes of the sea. He may be able, like Solomon, to "speak of trees, from the cedar of Lebanon to the hyssop that grows on the wall, of beasts also, and fowls, and creeping things, and fishes." (1 King iv. 33.) He may be able to discourse of all the secrets of fire, air, earth, and water. And yet, if he dies ignorant of Bible truths, he dies a miserable man! Chemistry never silenced a guilty conscience. Mathematics never healed a broken heart. All the sciences in the world never smoothed down a dying pillow. No earthly philosophy ever supplied hope in death. No natural theology ever gave peace in the prospect of meeting a holy God. All these things are of the earth, earthy, and can never raise a man above the earth's level. They may enable a man to strut and fret his little season here below with a more dignified gait than his fellow-mortals, but they can never give him wings, and enable him to soar towards heaven. He that has the largest share of them, will find at length that without Bible knowledge he has got no lasting possession. Death will make an end of all his attainments, and after death they will do him no good at all. A man may be a very ignorant man, and yet be saved. He may be unable to read a word, or write a letter. He may know nothing of geography beyond the bounds of his own parish, and be utterly unable to say which is nearest to England, Paris or New York. He may know nothing of arithmetic, and not see any difference between a million and a thousand. He may know nothing of history, not even of his own land, and be quite ignorant whether his country owes most to Semiramis, Boadicea, or Queen Elizabeth. He may know nothing of the affairs of his own times, and be incapable of telling you whether the Chancellor of the Exchequer, or the Commander-in-Chief, or the Archbishop of Canterbury is managing the national finances. He may know nothing of science, and its discoveries,—and whether Julius Cæsar won his victories with gunpowder, or the apostles had a printing press, or the sun goes round the earth, may be matters about which he has not an idea. And yet if that very man has heard Bible truth with his ears, and believed it with his heart, he knows enough to save his soul. He will be found at last with Lazarus in Abraham's bosom, while his scientific fellow-creature, who has died unconverted, is lost for ever. There is much talk in these days about science and "useful knowledge." But after all a knowledge of the Bible is the one knowledge that is needful and eternally useful. A man may get to heaven without money, learning, health, or friends,—but without Bible knowledge he will never get there at all. A man may have the mightiest of minds, and a memory stored with all that mighty mind can grasp,—and yet, if he does not know the things of the Bible, he will make shipwreck of his soul for ever. Woe! woe! woe to the man who dies in ignorance of the Bible! This is the Book about which I am addressing the readers of these pages to-day. It is no light matter what you do with such a book. It concerns the life of your soul. I summon you,—I charge you to give an honest answer to my question. What are you doing with the Bible? Do you read it? HOW READEST THOU?

{7:13} Woe to them, for they have withdrawn from me. They will waste away because they have been dishonest with me. And I redeemed them, and they have spoken lies

If only he could say what is true!” said Totochabo. Marcellin and I looked at him. He went on: “You heard. If only you could stop dreaming for a minute, we could talk perhaps. But talk about what?” And with a shrug of the spine, he made as if to go. Marcellin held him back by the tail of his coat, and declared: “Now listen. I’m very much aware that I can’t think. I’m a poet. But I cannot think. I was never shown how. I’m always being teased about it. When I hear my friends holding philosophical discussions, I’d like to join in too, but they always go too fast for me. They tell me to read Plato, the Upanishads, Kierkegaard, Spinoza, Hegel, Benjamin Fondane, the Tao-Teh, Karl Marx, and even the Bible. I’ve had many goes at reading all of them, except the Bible, because (Bible indeed!) they must be having me on. It’s all crystal clear as I read the stuff, but afterwards I forget, or can’t talk about it, or come up with contradictory ideas which I can’t choose between, in a word, it doesn’t work.” “My dear Marcellin,” I began, “first, you should …” “Shut up, I said!” the old man shouted again and the superior smile blooming on my lips slid down into my stomach. “Carry on!” he said to Marcellin who proceeded to finish what he was saying: “Well, now. I want you to tell me once and for all if I am an idiot and, if I’m not, what you have to do in order to think.” “Think about what?” Totochabo said wearily and he turned away. This time, we were both too dismayed to try and stop him. But, more important, we were thirsty and it did not take us too long to discover a small demijohn which fitted the bill very nicely. As we drank, lounging like ancient Romans, we recited convoluted poems. Just before my eyes closed, I had a vague twinge of conscience just as you do sometimes when you take a few steps back and rise onto the tips of your woes so as to get a good run at sleep and I remarked to Marcellin that I was much more of an idiot than he believed but a much less of one than I thought, which was almost true.

Woe to them, for they have strayed from me! Ruin to them, for they have rebelled against me! Though I wished to redeem them, they spoke lies against me. They have not cried to me from their hearts when they wailed upon their beds; For wheat and wine they lacerated themselves; they rebelled against me.

I know well the plans I have in mind for you—oracle of the LORD—plans for your welfare and not for woe, so as to give you a future of hope.

Woe to her who is rebellious and defiled,          f the oppressing city!     2 She listens to no voice;          g she accepts no correction.      h She does not trust in the LORD;         she does not draw near to her God.     3  i Her officials within her         are roaring lions;     her judges are  j evening wolves         that leave nothing till the morning.     4  k Her prophets are fickle, treacherous men;      k her priests  l profane what is holy;         they do violence to the law.     5 The LORD within her  m is righteous;         he does no injustice;     every morning he shows forth his justice;         each dawn he does not fail;         but  n the unjust knows no shame.

8 Jerusalem staggers, Judah is falling; their words and deeds are against the LORD , defying his glorious presence. 9 The look on their faces testifies against them; they parade their sin like Sodom; they do not hide it. Woe to them! They have brought disaster upon themselves. 10 Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds. 11 Woe to the wicked! Disaster is upon them! They will be paid back for what their hands have done.

{10:1} Woe to those who make unfair laws, and who, when writing, write injustice: {10:2} in order to oppress the poor in judgment, and to do violence to the case of the humble of my people, in order that widows may be their prey, and that they might plunder the orphan.

{15:10} “O my mother, woe to me! Why did you conceive me, a man of strife, a man of discord to all the earth? I have not lent money at interest, nor has anyone lent money at interest to me. Yet everyone is

Woe to Ariel, to Ariel the city against which David fought: year has been added to year, the solemnities have unfolded. {29:2} And I will surround Ariel with siege works, and it will be in sorrow and mourning,

When the psalmist saw the transgression of the wicked his heart told him how it could be. ”There is no fear of God before his eyes,” he explained, and in so saying revealed to us the psychology of sin. When men no longer fear God, they transgress His laws without hesitation. The fear of consequences is not deterrent when the fear of God is gone. In olden days men of faith were said to ”walk in the fear of God” and to ”serve the Lord with fear.” However intimate their communion with God, however bold their prayers, at the base of their religious life was the conception of God as awesome and dreadful. This idea of God transcendent rims through the whole Bible and gives color and tone to the character of the saints. This fear of God was more than a natural apprehension of danger; it was a nonrational dread, an acute feeling of personal insufficiency in the presence of God the Almighty. Wherever God appeared to men in Bible times the results were the same - an overwhelming sense of terror and dismay, a wrenching sensation of sinfulness and guilt. When God spoke, Abram stretched himself upon the ground to listen. When Moses saw the Lord in the burning bush, he hid his face in fear to look upon God. Isalah’s vision of God wrung from him the cry, ”Woe is me!” and the confession, ”I am undone; because I am a man of unclean lips.” Daniel’s encounter with God was probably the most dreadful and wonderful of them all. The prophet lifted up his eyes and saw One whose ”body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.” ”I Daniel alone saw the vision” he afterwards wrote, ”for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.” These experiences show that a vision of the divine transcendence soon ends all controversy between the man and his God. The fight goes out of the man and he is ready with the conquered Saul to ask meekly, ”Lord, what wilt thou have me to do?”  Conversely, the self-assurance of modern Christians, the basic levity present in so many of our religious gatherings, the shocking disrespect shown for the Person of God, are evidence enough of deep blindness of heart.  Many call themselves by the name of Christ, talk much about God, and pray to Him sometimes, but evidently do not know who He is. ”The fear of the Lord is a fountain of life,” but this healing fear is today hardly found among Christian men.

In the Bible, this very idea of living by bread by eating it, is carried over and applied to the word of God. “But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; and he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover He said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and He caused me to eat that roll. And He said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And He said unto me, Son of man, go, get thee unto the house of Israel, and speak with My words unto them.” “Moreover He said unto me, Son of man, all My words that I shall speak unto thee receive in thine heart, and hear with thine ears.” Eze. 2:8–3:4,10.

ECC10.14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?  ECC10.15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. ECC10.16 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!  ECC10.17 Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!  ECC10.18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. ECC10.19 A feast is made for laughter, and wine maketh merry: but money answereth all things. ECC10.20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

Woe to those who enact evil statutes And to those who constantly record unjust decisions,

MATTHEW 18 [†] t At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” 2And calling to him a child, he put him in the midst of them 3and said, “Truly, I say to you, unless you  u turn and  v become like children, you  w will never enter the kingdom of heaven. 4 x Whoever humbles himself like this child is the  w greatest in the kingdom of heaven. 5 y “Whoever receives one such child in my name receives me, 6but  z whoever causes one of these  a little ones who believe in me to sin, [1] it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea. Temptations to Sin 7“Woe to the world for  b temptations to sin! [2]  c For it is necessary that temptations come,  d but woe to the one by whom the temptation comes!

g But you are not to be called rabbi, for you have one teacher, and you are  h all brothers. [3] 9 i And call no man your father on earth, for  j you have one Father, who is in heaven. 10Neither be called instructors, for you have one instructor,  k the Christ. 11 l The greatest among you shall be your servant. 12 m Whoever exalts himself will be humbled, and whoever humbles himself will be exalted. 13“But woe  n to you, scribes and Pharisees, hypocrites! For you  o shut the kingdom of heaven in people’s faces. For you  p neither enter yourselves nor allow those who would enter to go in. [4] 15Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single  q proselyte, and when he becomes a proselyte, you make him twice as much a  r child of  s hell [5] as yourselves.

But all of what Jesus says in this chapter should be read in light of the opening few verses: “Do whatever they teach you and follow it” (23: 3). All of it should be read in light of Jesus’ words in the earlier sermon, “unless your righteousness exceeds that of the scribes and the Pharisees, you will never enter” (5: 20). It seems unreasonable to suggest, in light of Jesus’ comparison, that the Pharisees were not a serious, and highly influential, religious movement during the first century. Jesus’ “woes” against the tradition’s bearers is not a direct attack on tradition itself, but an attack on its appropriation especially when “justice, and mercy, and faith” are disregarded (23: 23). Religious practices ought not to replace genuine acts of piety for the sake of others. For this Jesus states clearly, “I desire mercy and not sacrifice” (9: 13; 12: 7).

Because thou hast plundered many nations, all the remnant of the peoples shall plunder thee, because of men's blood, and for the violence done to the land, to the city and to all that dwell therein. 9 Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil! 10 Thou hast devised shame to thy house, by cutting off many peoples, and hast sinned against thy soul. 11 For the stone shall cry out of the wall, and the beam out of the

The Bible introduces us to a group of sincere, devout people whose primary objective in life was to be good. In their passionate desire to please God, they committed themselves to earnestly seeking how to best follow God’s commands. They were people of prayer, giving, and devotion to God’s Word. Models of spiritual maturity, they set an example for others to follow in their zeal to obey God. Jesus often interacted with these folks, otherwise known as the Pharisees, and had some very choice words to describe their approach to the spiritual life: Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean. (Matt. 23:25–26)

What comes around, goes around.

what comes around goes around

you reap what you sow.

9 Two are better than one; because they have a good reward for their labour. 10 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. 11 Again, if two lie together, then they have heat: but how can one be warm alone? 12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken

If my forehead were not like a diamond, harder than flint, I would display more holy fear and a far deeper contrition of spirit. Woe

There is a verse in the Bible which reads: ‘Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter’. How did we get here America? When did we turn our backs on the precepts and common sense on which this country was founded? As a country, we have collectively lost our way, and nothing short of a total about face can save us!

a Christian you have to live in the middle of an ungodly world, and it is of little use for you to cry, “Woe to me.” Jesus did not pray that you should be taken out of the world, and what He did not pray for, you need not desire. It is far better to meet the difficulty in the Lord’s strength and by doing so to glorify Him

Woe to the goth who does not partake of the Internet! For he/she shall be relegated to the humdrum of real time with all its imperfections!

BARUCH GIVEN PERSPECTIVE. [Jer. 45:1–5] When Baruch son of Neriah wrote on a scroll the words Jeremiah the prophet dictated in the fourth year of Jehoiakim son of Josiah king of Judah, Jeremiah said this to Baruch: “This is what the LORD, the God of Israel, says to you, Baruch: You said, ‘Woe to me! The LORD has added sorrow to my pain; I am worn out with groaning and find no rest.’ But the LORD has told me to say to you, ‘This is what the LORD says: I will overthrow what I have built and uproot what I have planted, throughout the earth. Should you then seek great things for yourself? Do not seek them. For I will bring disaster on all people, declares the LORD, but wherever you go I will let you escape with your life.’ 

Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone.

As a Christian you have to live in the middle of an ungodly world, and it is of little use for you to cry, “Woe to me.” Jesus did not pray that you should be taken out of the world, and what He did not pray for, you need not desire. It is far better to meet the difficulty in the Lord’s strength and by doing so to glorify

s a Christian you have to live in the middle of an ungodly world, and it is of little use for you to cry, “Woe to me.” Jesus did not pray that you should be taken out of the world, and what He did not pray for, you need not desire. It is far better to meet the difficulty in the Lord’s strength and by doing so to glorify Him

Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter. Woe to those who are wise in their own eyes and clever in their own sight. Woe to those who are heroes at drinking wine and champions at mixing drinks, who acquit the guilty for a bribe, but deny justice to the innocent.

20 Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour.

Woe to the man who fights with his Creator. Does the pot argue with its maker? Does the clay dispute with him who forms it, saying, “Stop, you’re doing it wrong!” or the pot exclaim, “How clumsy can you be!”?

The fruit of the tree of life in the Garden of Eden possessed supernatural virtue. To eat of it was to live forever. Its fruit was the antidote of death. Its leaves were for the sustaining of life and immortality. But through man’s disobedience, death entered the world. Adam ate of the tree of the knowledge of good and evil, the fruit of which he had been forbidden to touch. His transgression opened the floodgates of woe upon our race.

Two are better than one: They get a good wage for their toil. 10 If the one falls, the other will help the fallen one. But woe to the solitary person! If that one should fall, there is no other to help.

16If I proclaim the gospel, this gives me no ground for boasting, for an obligation is laid on me, and woe to me if I do not proclaim the gospel!

15Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single  q proselyte, and when he becomes a proselyte, you make him twice as much a  r child of  s hell [5] as yourselves.

Blessings and Woes 20Then he looked up at his disciples and said: “Blessed are you who are poor, for yours is the kingdom of God. 21“Blessed are you who are hungry now, for you will be filled. “Blessed are you who weep now, for you will laugh. 22“Blessed are you when people hate you and when they exclude you, revile you, and defame yout on account of the Son of Man. 23Rejoice on that day and leap for joy, for surely your reward is great in heaven, for that is how their ancestors treated the prophets. 24“But woe to you who are rich, for you have received your consolation. 25“Woe to you who are full now, for you will be hungry. “Woe to you who are laughing now, for you will mourn and weep. 26“Woe to you when all speak well of you, for that is how their ancestors treated the false prophets.