ellauri014.html on line 89: Pamela; or, Virtue Rewarded is an epistolary novel by English writer Samuel Richardson, a novel which was first published in 1740. It tells the story of a 16-year-old maidservant named Pamela Andrews, whose employer, Mr. B, a wealthy landowner, makes unwanted and inappropriate advances towards her after the death of his mother. Pamela strives to reconcile her strong religious training with her desire for the approval of her employer in a series of letters and, later, journal entries, addressed to her impoverished parents. After various unsuccessful attempts at seduction, a series of sexual assaults, and an extended period of kidnapping, the rakish Mr. B eventually reforms and makes Pamela a sincere proposal of marriage. In the novel's second part, Pamela marries Mr. B and tries to acclimatize to her new position in upper-class society. The full title, Pamela; or, Virtue Rewarded, makes plain Richardson's moral purpose. A best-seller of its time, Pamela was widely read but was also criticized for its perceived licentiousness and disregard for class barriers.
ellauri030.html on line 274: Haec enim ipsa sunt honorabilia quae videntur levia atque communia, salutari, adpeti, decedi, adsurgi, deduci, reduci, consuli; quae et apud nos et in aliis civitatibus, ut quaeque optime morata est, ita diligentissime observantur. Lysandrum Lacedaemonium, cuius modo feci mentionem, dicere aiunt solitum Lacedaemonem esse honestissimum domicilium senectutis: nusquam enim tantum tribuitur aetati, nusquam est senectus honoratior. Quin etiam memoriae proditum est, cum Athenis ludis quidam in theatrum grandis natu venisset, magno consessu locum nusquam ei datum a suis civibus; cum autem ad Lacedaemonios accessisset, qui legati cum essent, certo in loco consederant, consurrexisse omnes illi dicuntur et senem sessum recepisse.
ellauri048.html on line 1676: Are but as servants in a house
ellauri052.html on line 676: T.E. was born out of wedlock in August 1888 to Sarah Junner, a governess, and Thomas Chapman, an Anglo-Irish nobleman. Chapman left his wife and family in Ireland to cohabit with Junner. Chapman and Junner called themselves Mr and Mrs Lawrence, the surname of Sarah's likely father; her mother had been employed as a servant for a Lawrence family when she became pregnant with Sarah.
ellauri053.html on line 736: Tagore was raised mostly by servants; his mother had died in his early childhood and his father travelled widely.
ellauri077.html on line 861: I quite understand, my understanding like a tray under what you say that I keep under it standing like a negro servant.
ellauri083.html on line 145: Wang Lung uses this money to bring the family home, buy a new ox and farm tools, and hire servants to work the land for him. In time, two more children are born, a twin son and daughter. When he discovers the jewels that O-Lan looted, Wang Lung buys the House of Hwang's remaining land. He later sends his first two sons to school, also apprenticing the second one to a merchant, and retains the third one on the land.
ellauri092.html on line 90: At first Moody could satisfy himself so that was ok. But the persistence of these ladies led him to meet and pray with them. They poured out their hearts asking Cod to fill them with His servant's Spirits. From that day a deep hunger and thirst gripped Moody. By October he was in agony for sole as he prayed and munched Cod for the promised gift. At times he would roll on the floor in agony with the ladies and in tears with this singular prayer to be baptised in the Holy Mackerel grilled with fire. This was a wrestle between his willy and Cod’s willy. It was that very month that Chicago burnt to the ground by ghost fire. All his works, efforts and organizational committees literally went up in a blaze. Shortly after this while passing through New York on his way to Britain the second time Cod heard his prayer. As he walked the streets his willy bent before Cod's, the power of the Golden Horde fell upon him, the Ford drew near and revealed Himself to be His servant. Moody rushed to a friend’s house and asked for rum and to be left alone. Hour after hour he bathed in the presence of Cod as the Holy Mackerels filled him. So strong was this that he cried out to Cod to stay in His hand lest He die. He was filled with the joy of the Gourd. When he left that house it was in the power of the fire, just like Chicago the other day.
ellauri093.html on line 83: Barefoot servants too
ellauri095.html on line 141: "Thou Art Indeed Just, Lord" (1889) echoes Jeremiah 12:1 in asking why the wicked prosper. It reflects the exasperation of a faithful servant who feels he has been neglected, and is addressed to a divine person ("Sir") capable of hearing the complaint, but seemingly unwilling to listen. Hopkins uses parched roots as a metaphor for despair.
ellauri097.html on line 113: In the summer of 1926, Mencken followed with great interest the Los Angeles grand jury inquiry into the famous Canadian-American evangelist Aimee Semple McPherson. She was accused of faking her reported kidnapping and the case attracted national attention. There was every expectation that Mencken would continue his previous pattern of anti-fundamentalist articles, this time with a searing critique of McPherson. Unexpectedly, he came to her defense by identifying various local religious and civic groups that were using the case as an opportunity to pursue their respective ideological agendas against the embattled Pentecostal minister. He spent several weeks in Hollywood, California, and wrote many scathing and satirical columns on the movie industry and Southern California culture. After all charges had been dropped against McPherson, Mencken revisited the case in 1930 with a sarcastic and observant article. He wrote that since many of that town´s residents had acquired their ideas "of the true, the good and the beautiful" from the movies and newspapers, "Los Angeles will remember the testimony against her long after it forgets the testimony that cleared her."
ellauri099.html on line 59: Deciding that only full confession will absolve him of wrongdoing, Dorian decides to destroy the last vestige of his conscience and the only piece of evidence remaining of his crimes; the picture. In a rage, he takes the knife with which he murdered Basil Hallward and stabs the picture. The servants of the house awaken on hearing a cry from the locked room; on the street, a passerby who also heard the cry calls the police. On entering the locked room, the servants find an unknown old man stabbed in the heart, his figure withered and decrepit. The servants identify the disfigured corpse by the rings on its fingers, which belonged to Dorian Gray. Beside him, the portrait is now restored to its former appearance of beauty.
ellauri099.html on line 569: ISTPs are observant artisans with an understanding of mechanics and an interest in troubleshooting. They approach their environments with a flexible logic, looking for practical solutions to the problems at hand.
ellauri108.html on line 160: There are various options that might explain how cannabis smoking came to be part of Rastafari. By the 8th century, Arab traders had introduced cannabis to Central and Southern Africa. In the 19th century, enslaved Bakongo people arrived in Jamaica, where they established the religion of Kumina. In Kumina, cannabis was smoked during religious ceremonies in the belief that it facilitated possession by ancestral spirits. The religion was largely practiced in south-east Jamaica's Saint Thomas Parish, where a prominent early Rasta, Leonard Howell, lived while he was developing many of Rastafari's beliefs and practices; it may have been through Kumina that cannabis became part of Rastafari. A second possible source was the use of cannabis in Hindu rituals. Hindu migrants arrived in Jamaica as indentured servants from British India between 1834 and 1917, and brought cannabis with them. A Jamaican Hindu priest, Laloo, was one of Howell's spiritual advisors, and may have influenced his adoption of ganja. The adoption of cannabis may also have been influenced by the widespread medicinal and recreational use of cannabis among Afro-Jamaicans in the early 20th century. Early Rastafarians may have taken an element of Jamaican culture which they associated with their peasant past and the rejection of capitalism and sanctified it by according it Biblical correlates.
ellauri108.html on line 426: "Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants, who trusted in him, and set aside the king's command, and yielded up their bodies rather than serve and worship any god except their own God." (Daniel 3:28, ESV)
ellauri110.html on line 346: He was known to be brutal to his servants, once beating a servant Jane with a broom until she cried. He kept a boy servant whom he frequently beat with a cane, a birch rod, a whip or a rope's end.
ellauri140.html on line 111: Libresse F-, alias Duessa, a lady who personifies Falsehood in Book I, known to Redcrosse as "Fidessa". As the opposite of Una, she represents the "false" religion of the Roman Catholic Church. She is also initially an assistant, or at least a servant, to Archipelago.
ellauri145.html on line 994: Conservant, sans en rien verser, Säilyttäen tuljuuttamatta,
ellauri150.html on line 549: The faithful servant had at last his fitting reward. His broken body might never be restored; nor was there riddance of the recollection of his sufferings, or recall of the years embittered by them; but suddenly a new life was shown him, with assurance that it was for him—a new life lying just beyond this one—and its name was Paradise. There he would find the Kingdom of which he had been dreaming, and the King. A perfect peace fell upon him. Lokki parka. Poor albatross. Ammuin nuolen ilmoihin ja albatrossia haavoitin.
ellauri150.html on line 616: There is a procession for the new Roman governor. Judah and his sister Tirzah watch. They see Messala, and Messala sees them. They see the Roman governor, but Tirzah puts too much of her weight on the roof, and a large section of it falls, knocking out the governor. In an act that is part chivalry and part Idiot Ball, Judah tells Tirzah not to say anything; he'll take responsibility. This gets all the house of Hur arrested. The servants are allowed to go free, though.
ellauri152.html on line 543: As described in the Book of Esther, Haman was the son of Hammedatha the Agagite. After Haman was appointed the principal minister of the king Ahasuerus, all of the king's servants were required to bow down to Haman, but Mordechai refused to. Angered by this, and knowing of Mordechai's Jewish nationality, Haman convinced Ahasuerus to allow him to have all of the Jews in the Persian empire killed.
ellauri153.html on line 820:

Why beautiful? Human nature never changes. Then as now, people prized physical beauty (Genesis 29:17; Deuteronomy 21:11; 1 Samuel 9:2; 2 Samuel 14:25; Esther 2:2–4). Kings had the privilege and power to surround themselves with beauty, and David’s servants likely thought to win his favor by bringing a beautiful woman into his palace.
ellauri153.html on line 821:

Why not a queen or wife? A queen could not be ordered by mere servants to stay and keep the king warm through the night; she was above following the commands of those of lesser rank. To presume to direct the queen would be an affront to her royal dignity, and it would also reflect badly on the king.
ellauri155.html on line 149: ministeri, apulainen, pomo(shnik), marsalkka, konnetaabeli, konstaapeli, komisario, kersantti (servantti), hlaford, diakoni, vääpeli, visiiri, upseeri, lähetti, enkeli, sihteeri, apostoli, keskijohto, varakuningas, vararehtori, varadekaani, varatuomari, sijaishallizija, asiainhoitaja, stuertti, vikaari, saapasrenki, vouti, vallesmanni, virkamies, byrokraatti, järjestelmävastaava, vastuuhenkilö
ellauri155.html on line 513: Achish trusted David, thinking, ‘He has made himself an utter stench to his people Israel; therefore he shall always be my servant’ ” (27:12).
ellauri156.html on line 96: 1 Then Satan stood up against Israel and moved David to number Israel. 2 So David said to Joab and to the princes of the people, “Go, number Israel from Beersheba even to Dan, and bring me word that I may know their number.” 3 Joab said, “May the LORD add to His people a hundred times as many as they are! But, my lord the king, are they not all my lord's servants? Why does my lord seek this thing? Why should he be a cause of guilt to Israel?” 4 Nevertheless, the king's word prevailed against Joab. Therefore, Joab departed and went throughout all Israel, and came to Jerusalem. 5 Joab gave the number of the census of all the people to David. And all Israel were 1,100,000 men who drew the sword; and Judah was 470,000 men who drew the sword (1 Chronicles 21:1-5).
ellauri156.html on line 287: The report David is given concerning Bathsheba gives him all the information he needs, and more, if he is intent upon doing what is right. He knows Bathsheba is married and thus out of the question. He also knows Bathsheba is married to Uriah the Hittite. This is no nameless husband, someone David has never heard of before. David has to know Uriah, even if he does not know his wife. In 2 Samuel 23:39, “Uriah the Hittite” is named as one of David's mighty men, known for his bravery and courage as a soldier. If he does not know it, surely someone there among his servants would inform him.
ellauri156.html on line 313: Let's pursue this matter a little more. (Oh lord, I feel the spirit stirring below my belt.) Bathsheba is bathing herself. (This is about the 4. time Bob invites us to picture this tender moment. There are not too many of them in the Bible, so let us savor it.) We tend to assume that this means she is disrobed, at least partially. I believe Bathsheba is bathing herself in some place normally used for such purposes. Only David, with his penthouse vantage, would be able to see her, and a whole lot of other folks if he chose. The poor do not have the same privacy privileges as the rich. I have seen any number of people bathing themselves on the sidewalks of India, because this is their home. The word for bathing employed here is often used to describe the washing of a guest's hands or feet and for the ceremonial washings of the priests. Abigail used this term when she spoke of washing the feet of David's servants (1 Samuel 25:41). Such washings could be done, with decency, without total privacy. We assume far too much if we assume Abigail is walking about unclothed, in full sight of onlookers.
ellauri156.html on line 317: 1 Then it happened in the spring, at the time when kings go out to battle, that David sent Joab and his servants with him and all Israel, and they destroyed the sons of Ammon and besieged Rabbah. But David stayed at Jerusalem (emphases mine).
ellauri156.html on line 327: Second, the nature of David's sin is the abuse of power. Power corrupts, we are told, and absolute power corrupts absolutely. David has come to power. In the previous chapters, David employed his God-given power to defeat the enemies of God and of Israel. He used his power as Israel's king to fill his pockets and void his cullions, and takes advantage of Dog's promise to Saul by restoring to Mephibosheth his family property and by making him a son at his table. Now, David, drunk with his power, uses it to indulge himself at the expense of others. I want you to notice the repetition of the word “send” or “sent” in this chapter. It is a king like David who can send all the men to war but stay home himself (verse 1). It is a king like David who can send people to inquire about Bathsheba, and then to send messengers to “take” her and bring her to his palace (verses 3-4). It is a king like David who can “send” for Uriah and “send” orders to Joab to have him killed. It is a king who "sends" his shlong into Bathsheba's holiest of the holy. David has the power, and he certainly knows how to use it, only now he is using that power for his own benefit, at the expense of others. This is not servant leadership.
ellauri156.html on line 398: (2) It seems unlikely that Uriah is ignorant of what David has done and of what he is trying to accomplish by calling him home to Jerusalem. Rumors must have been circulating around Jerusalem about David and Bathsheba, and could easily have reached the Israelite army which had besieged Rabbah. Uriah not only refuses to go to his house and sleep with his wife, he sleeps at the doorway of the king's house, in the midst of his servants. He has many witnesses to testify that any child borne by his wife during this time is not his child. It is clear that Uriah understands exactly what David wants him to do (to have sex with his wife), and that he refuses, even when the king virtually orders him to do so. One finds this difficult to explain if Uriah is ignorant of what happened between David and Bathsheba. At least Uriah knows what David is trying to get him to do on this stay in Jerusalem. The implications of all this we will explore later.
ellauri156.html on line 421: Frustrated, David orders Uriah to be placed on the battle's front and for the troops to withdraw leaving him to die. Uriah is reported dead and David sends a dispatch to tell Bathsheba so they can plan their marriage. Nathan Zuckermann the prophet advises David the people are dissatisfied with his leadership and desire his sons to rule. Nathan tells David he has forgotten that he is a servant of the Lord. David tries in vain to cheer up the old retard. David marries Bathsheba.
ellauri156.html on line 471: Uriah has to understand what the king is suggesting. Who wouldn't want to go home and enjoy his wife after some time of separation, thanks to the war with the Ammonites? Instead, we are told that Uriah never leaves the king's house. He sleeps in the doorway of the king's house, in the presence of a number of the king's servants. I am inclined to understand that at least some of these servants, if not all of them, are the king's bodyguards (compare 1 Kings 14:27-28). Uriah is a soldier. He has been called to his king's presence, away from the battle. But as a faithful servant of the king, he will not enjoy a night alone with his wife; instead, he will join with those who guard the king's life. This is the way he can serve his king in Jerusalem, and so this is what he chooses to do rather than to go home. The irony is overwhelming. The king's faithful soldier spends the night guarding the 50% new life of the king in his wife's womb, the king who has taken his own wife in the night, and who will soon take his life as well. Dramatic irony.
ellauri156.html on line 475: On to plan B. David has his spies watching Uriah as though he is the enemy. (Well, he is a rival all right.) They know what David wants; he wants Uriah to go home and sleep with his wife. If they do not know all of the details of what David has done with Bathsheba (which is hard to believe) and what he intends to accomplish by Uriah's visit, they certainly know something out of the ordinary is taking place. One way or the other, David is making these servant-spies co-conspirators with him.
ellauri156.html on line 477: The servant-spies come to David in the morning with an amazing report: “He didn't do it. He didn't even go home!” David then seeks to gently rebuke Uriah. The hypocrisy of David's actions and words are hard to accept. But accept we must, for Dave is Dog's favorite horse on whose nose he is betting his bottom dollar.
ellauri156.html on line 479: He (David, not Dog this time) plays the role of a benevolent master. Uriah, his servant, has “come home from a journey” (verse 10). Is this not the time for him to concern himself with his needs and desires? Is this not the time to concern himself with his wife's needs? How insensitive of Uriah not to go home to be with his wife and to sleep with her. “Shame on you, Uriah!” Uriah has a lot of explaining to do, and so it seems has David.
ellauri156.html on line 483: Uriah said to David, “The ark and Israel and Judah are staying in temporary shelters, and my lord Joab and the servants of my lord are camping in the open field. Shall I then go to my house to eat and to drink and to lie with my wife? By your life and the life of your soul, I will not do this thing” (2 Samuel 11:11).
ellauri156.html on line 503: It must be with great apprehension that Uriah joins David for dinner this last night in Jerusalem. David begins to eat and to drink, and he will not take no for an answer when he offers food and drink to Uriah. Eventually, it works, for David makes sure that Uriah has enough alcohol in his system to make him drunk. And in this condition, David sends Uriah home to “sleep it off,” in his own bed, of course. Even drunk, Uriah will not violate his wife! Unheard of! Once again, Uriah spends the night at the doorway of David's house, along with his servants. He does not go to his own house, and thus he does not sleep with his wife. David is in deep shit.
ellauri156.html on line 550: Earlier in this series: David condemned Joab and put him under a curse because he shed the innocent blood of Abner. Now, this same David (well, not really the same David) now uses Joab to kill Uriah and get him out of his way. David's enemy (Joab) has become his friend, or at least his ally. David's enemies (the Ammonites) have become his allies (they fire the fatal shots which kill Uriah). And David's faithful servant Uriah has been put to death as though he were the enemy. Not only is Uriah put to death, but a number of other Israelite warriors die with him. They have to be sacrificed to conceal the murder of Uriah. Uriah's death has to be viewed as one of a group of men, rather than merely one man. Without a doubt, this is the moral and spiritual low-water mark of David's life.
ellauri156.html on line 560: And so in verses 22-25 we are given an account of the messenger's arrival, of his report to David, and of David's response. I must point out that the messenger does not do as he is told, at least the way I read the account. The messenger goes to David and tells the king how the Ammonites prevailed against them as they left the city and pursued the Israelites into the open field. The Israelites then pursued the Ammonites, pushing them back toward the city as far as the city gate. It was here that Uriah and those with him were fighting. It was here that they were within range of the archers, who shot at them and killed a number of servants. And quickly the servant adds, “and your servant Uriah the Hittite is also dead” (verse 14).
ellauri156.html on line 564: And the servant is absolutely right, as the verse 25 indicates:
ellauri164.html on line 520: Why have you dealt ill with your servant? And why have I not found favor in your sight, that you lay the burden of all this people on me? Did I conceive all this people? Did I give them birth, that you should say to me, “Carry them in your bosom, as a nurse carries a nursing child,” to the land that you swore to give their fathers? … I am not able to carry all this people alone; the burden is too heavy for me. If you will treat me like this, kill me at once, if I find favor in your sight, that I may not see my wretchedness (Numbers 11:11-12, 14-15).
ellauri164.html on line 550: 2. He spoke to the people, not with meekness and calm authority, but in heat and bitterness. "Ye rebels, must we fetch you water out of this rock?" Thus he "spake unadvisedly with his lips" (Psalm 106:33) instead of his stick. It is not difficult to understand how Moses should have so far forgotten himself on this occasion. Let the facts be weighed. The servant of the Lord is now 120 years old. The generation which sinned thirty-seven years ago, and was condemned to die in the wilderness, is nearly all gone. Moses is mortified to find that the new generation is infected with a touch of the same impatient unbelief which wrought in their fathers so much mischief. No sooner are they at a loss for water than they rise against Moses with rebellious murmurings. For once he loses command of himself. On all former occasions of the kind his meekness was unshaken; he either held his peace, or prayed for the rebels, or at most called on the Lord to be his Witness and Judge. Now he breaks out into bitter chidings. At the root of this there was a secret failure of faith. "Ye believed me not," - did not thoroughly rely on my faithfulness and power, - "to sanctify me in the eyes of the children of Israel" (verse 12). His former meekness had been the fruit of faith. He had been thoroughly persuaded that the Lord who was with him could accomplish all he had promised, and therefore he faced every difficulty with calm and patient resolution. Now a touch of unbelief bred in him hastiness and bitterness of spirit.
ellauri164.html on line 651: God is merciful, but the law is not. No mere human has ever been justified by keeping the law because no one has ever kept it. All have sinned and fallen short of the law, even God’s servant Moses. Not even Moses could keep the law.
ellauri164.html on line 742: Introduction: 1. Moses was a great example of a faithful servant of God, and is
ellauri164.html on line 832: Miracles have a certain divine style. Water does spring from rock (why do you think they are called “springs?” Think of bedsprings.). But God insists that His servants do things His way, in His time. Failure to do so is sin.
ellauri164.html on line 861: Humility is at the core of the servant’s heart; we must be such a servant. If Christ Himself came as a servant to all, should we not imitate our Lord? Go blind anywhere they say like a line of lemmings?
ellauri164.html on line 867: There are few characters that play a larger part in the story of the Bible than Moses. He is the human protagonist of four Old Testament books and is consistently held up in both the OT and NT as a shining example of faith in the promises of God. The law that he delivered to the people of Israel serves as the foundation of the nation of Israel, and is lauded by Jesus as a testament that would not pass until “heaven and earth pass away…[and] all is accomplished.” One of the great tragic moments of the Bible is where Moses is denied entrance to the Promised Land for his sin at the Rock of Meribah; after faithfully leading Israel for forty years, Moses strikes a rock instead of speaking to it and is condemned to die before living in the Promised Land. On its surface, this might seem unfair to Moses. One mess-up and God gives him this great punishment? How many times had Israel failed in their journey and at Mt. Sinai, and God had spared their lives and allowed them to keep going? Yet His most faithful servant is barred over this one, seemingly insignificant event? If we take a closer look at the text, however, we see why Moses’ failure was such a stark one. While it doesn’t diminish the tragic nature of the event, it does shed light on why God takes such a drastic step to respond.
ellauri164.html on line 881: The second mention is in Deuteronomy 3:23-26, where after retelling the defeats of the kings Sihon and Og Moses relates that “I also pleaded with the Lord at that time, saying, ‘O Lord God, You have begun to show Your servant Your greatness and Your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as Yours? Let me, I pray, cross over and see the fair land that is beyond the Jordan, that good hill country and Lebanon.’ But the Lord was angry with me on your account, and would not listen to me; and the Lord said to me, ‘Enough! Speak to Me no more of this matter.” Again, Moses directly links the Lord’s anger towards him with the Israelites.
ellauri164.html on line 902: Then came the second instance now at a place known as Kadesh. The Children of Israel again murmured for water, against the Lord and His servants, Moses and Aaron. It was this time that the servant(s) of God sinned, having been very faithful in the time past.
ellauri164.html on line 916: Moses was so beloved by God, but when he sinned He still punished His servant’s sin. “God is no respecter of persons” (Acts 10:34). Yet it is because he repented, and confessed his sin, that God forgave him. Not long after his death he was resurrected and taken up into heaven (Jude 9)
ellauri164.html on line 925: Yet this is the same Moses who was allowed to come and speak to Jesus on the Mount of Transfiguration. It was the same Moses who received the wonderful testimony that “Moses indeed was faithful in all his house as a servant.” So, it is abundantly clear that God forgave him of this sin and still considered him to be among His greatest servants (Lk. 9:30-31; Heb. 3:5). This makes this event very important as it can bring hope and comfort to us when we have fallen short, and after repentance feel that we are no longer worthy and might still be cast away forever. This event reveals that this cannot happen as long as we repent and seek forgiveness in confession.
ellauri164.html on line 947: “Then I pleaded with the Lord at that time, saying: 24 'O Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can do anything like Your works and Your mighty deeds? 25 I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon.' 26 "But the Lord was angry with me on your account, and would not listen to me. So the Lord said to me: 'Enough of that! Speak no more to Me of this matter. 27 Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan.” (Deut. 3:23-27)
ellauri164.html on line 975: The Israelites had a history of trusting in God because of what they saw. The most famous example, which we repeat in the daily morning service, quotes their experience after the crossing of the Sea of Reeds: “Israel saw the wondrous power which God had wielded against the Egyptians, the people feared God; they had faith in God and in God’s servant, Moses” (Exod. 14:31). They have needed this public, indisputable evidence of their eyes ever since. God knows that what they see is what is most important. And what he wants them to see is Moses speaking—not striking the rock, as he was commanded to do on the former occasion.
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ellauri171.html on line 468: We forgot to mention that Jezebel was the New Testament's N:o 2 whore after Magdalen. In Revelation 2 Jesus Christ rebukes the church of Thyatira saying, “You allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols”. Christ also says of this Jezebel, “I gave her time to repent of her sexual immorality, and she did not repent. I will kill her children with death.” Battle of the sexes. In Handmaid's Tale, a Jezebel is a woman forced to become prostitute and entertainer. They are available only to the Commanders and to their guests. Offred portrays Jezebels as attractive and educated; they may be unsuitable as handmaids due to temperament. They have been sterilized, a surgery that is forbidden to other women. They operate in unofficial but state-sanctioned brothels, unknown to most women. Jezebels, whose title also comes from the Bible (note Queen Jezebel in the Books of Kings), dress in the remnants of sexualized costumes from "the time before", such as cheerleaders' costumes, school uniforms, and Playboy Bunny costumes. Jezebels can wear make-up, drink alcohol, and socialize with men, but are tightly controlled by the Aunts. When they pass their sexual prime and/or their looks fade, they are discarded, without any precision as to whether they are killed or sent to "the Colonies" (XII Jezebels).
ellauri171.html on line 632: Then her husband arose and went after her to speak tenderly to her in order to bring her back, taking with him his servant and a pair of donkeys. So she brought him into her father’s house, and when the girl’s father saw him, he was glad to meet him. His father-in-law, the girl’s father, detained him; and he remained with him three days. So they ate and drank and lodged there. Judges 19:3-4 (NASB)
ellauri171.html on line 745: Ehud’s hand was covered in faeces. Then Ehud quickly left, locking the door after him so the servants would think the king was taking his time as he relieved himself.
ellauri171.html on line 746: Ehud escaped, and when the servants finally checked on their king he was dead, and very messy.
ellauri171.html on line 1118: Tamar obeyed her father. She may have had reservations about coming to her brother’s private quarters but she had no choice. Law and custom required her to obey her father, and in any case she would have been escorted by her own servants.
ellauri171.html on line 1122: In a seeming fit of temper he then ordered everyone out of the room, and because he seemed ill and cranky his servants obeyed.
ellauri171.html on line 1123: Since they were directly commanded to go, her servants also had to leave the room – David’s heir was not someone to be crossed. Then, still feigning the irritation of a sick person, he went into the bedroom alcove and insisted he would only eat the food if she brought it to him there and fed him with her own hand.
ellauri171.html on line 1134: Amnon ignored her words. He was without pity or remorse. He had his servant literally throw her out of the room. He would not even use her name: ‘Put this woman out of my presence, and bolt the door after her.’
ellauri171.html on line 1161: It is to be hoped that Tamar did not accompany her brother to Geshur, since her status there would have been even worse that in Israel. Instead, Maacah may have used what little influence she now had to see that her daughter returned to David’s harem. In either place Tamar’s position would have been lowly, little better than a servant. Tamar means ‘date palm’; the name suggests a date palm.
ellauri172.html on line 281: 21 Balaam got up in the morning, saddled his donkey and went with the Moabite officials. 22 But God was very angry(A) when he went, and the angel of the Lord(B) stood in the road to oppose him. Balaam was riding on his donkey, and his two servants were with him. 23 When the donkey saw the angel of the Lord standing in the road with a drawn sword(C) in his hand, it turned off the road into a field. Balaam beat it(D) to get it back on the road.
ellauri172.html on line 625: Paha Mesnilgrand heittää vittuilumielessä Le Capentierin pystiä appelsiininkuorella. Sous la Restauration, au retour des Bourbons, il est exilé comme régicide, en 1816 : il trouve refuge à l'île de Guernesey, mais en est chassé par les autorités britanniques et revient de façon clandestine dans la Manche, se cachant dans le canton des Pieux. Après trois années de recherches, il est de nouveau arrêté, le 6 novembre 1819, sur dénonciation. Condamné à la prison à perpétuité, il meurt dans la prison du Mont-Saint-Michel, où il chantait les louanges de la famille royale et répondait comme servant à la messe tous les matins. Sa dépouille est décapitée et enterrée dans le cimetière d'Ardevon. Päätöntä touhua.
ellauri180.html on line 447: In summary: a man speaks to some unidentified (and possibly imaginary) auditor, telling us how, on a dark and stormy (or rainy and windy) night, he waited in his cottage for his lover, Porphyria, to arrive. When she turns up, it’s clear Porphyria is of a higher social class than the male speaker: he’s punching above his weight, as they say. Note how she glides in as if she owns the place, and as if she walks on air rather than on the ground like us mere mortals. She wears a hat, cloak, and shawl, and her gloves are soiled, suggesting that they are not used to slumming it in a common man’s cottage and attending to his fire and grate. The fact that she also takes the lead – suggesting she is perhaps used to ordering servants to do her bidding – further hints at her highborn status: she calls to the speaker, and she takes his arm and puts it around her waist. Then, the clincher (in more ways than one): we are told "she Too weak, for all her heart’s endeavour,
ellauri182.html on line 110: A few generations ago in Japan, food preparation was considered a lower class occupation; in economically advantaged households, servants frequently provided the cooking. By the mid-1980s, and as reflected in “Kitchen,” food preparation has become a respectable career as well as an art form. Kitchens are now the showcases of Japanese consumer wealth, filled with new technologies and electronic gadgets, and artful cuisine reflects social sophistication.
ellauri189.html on line 98: the band of servants, a subject – he took his freedom from his father’s loins,
ellauri189.html on line 114: It becomes clear that the apparent benevolence of the wojewoda was only a ruse to lure away the defenders from Maria’s home. During their absence his brigands, disguised as revellers (taking part in a kulig, a sort of carnival cortege of the szlachta moving about the countryside), had raided the house, carried Maria away and drowned her in a pond. Her dead body was found by the tenants and servants who had left it on the bed before they went in pursuit of the perpetrators of the crime. And so “Wacław loses in one moment everything on the world,/ Happiness, virtue, respect for his fellow-men and brothers” (“I tak Wacław od razu wszystko w świecie traci:/ Szczęście, cnotę, szacunek dla ludzi, swych braci”). It is suggested that in the “dark and dreary wood of human feelings” (“W tym
ellauri192.html on line 625: Rhoda was a servant girl in this house, which was a hub for the growing church. One night, the Christians had gathered in Mary’s house and were “earnestly praying to God” (Acts 12:5) for the life of Peter, who had been arrested by Herod (Acts 12:3–4). Their pleas would have been desperately fervent because James, the brother of John, had just been martyred (Acts 12:2), and Peter was slated for execution.
ellauri192.html on line 629: When Peter arrived and knocked on the door, the servant girl Rhoda came to answer. She heard Peter’s voice and knew it was he, but in her excitement and joy she forgot to actually open the door. Leaving Peter standing in the night, she rushed to tell everyone else about the miracle outside (Acts 12:14). They did not believe her, though, thinking she was out of her mind (Acts 12:15). When Rhoda was insistent, the believers decided it must be Peter’s “angel”—his guardian angel, perhaps, or his ghost—rather than the answer to their prayers!
ellauri197.html on line 514: Loss of consortium was originally expressed in the Latin phrase "per quod servitium et consortium amisit" ("in consequence of which he lost [another person's] servitude and marital services"). The relationship between husband and wife has, historically, been considered worthy of legal protection. The interest being protected under consortium, is that which the head of the household (father or husband) had in the physical integrity of his wife, children, or servants. The undertone of this action is that the husband had an unreciprocated proprietary interest in his wife. The deprivations identified include the economic contributions of the injured spouse to the household, care and affection, and sex.
ellauri197.html on line 518: Loss of consortium arising from personal injuries was recognized under the English common law. In 1349, the Statute of Labourers made legal provision to prevent servants changing employers, and to prevent prospective employers enticing servants away from other employers.
ellauri197.html on line 520: Common law developed on the basis of this statute, such that the law extended from covering servants to covering family members. Since some family relationships were seen as analogous to property relationships (e.g. fathers owned their children and husbands owned their wives), harm done to family members could be seen as deprivation of benefits to the family member with legal control over them.
ellauri198.html on line 772: Toi Condition of Fire and Election-Love taitaa olla jotain kabbalismia (kz alla). Love, love, love. Kabbalah says that the only force in reality is the force of love. Evidently, without love, there is no life. Make love not war. (No siinähän se tuli!) This is why Kabbalah says that Creator, nature, and love are synonymous. Tucker Carlson Wears a Kabbalah Bracelet. It has been absolutely infuriating to watch supposedly "awake" people promote Tucker Carlson as some kind of mainstream hero. He is obviously a servant of the Jews and this is just one more piece of evidence.
ellauri203.html on line 135: Fyodor Michailovich had such type of personality that everyone enjoyed. He was robbed unmercifully, though due to his kindness and trust, but he wouldn’t want to get into details or rebuke servants that used his carelessness. Fyodor Mikhailovich was a man of limitless kindness. Dostoevsky was especially interested in children and paid attention to cases of child abuse that he heard about. He followed closely the trials of parents accused of child abuse.
ellauri214.html on line 72: Though Rowling’s transphobia has been publicized the most, fans have also begun to notice prejudice in her writing. Very few people of color are featured in J. K. Rowling’s books, and those that are have few lines and no detailed story arcs. One of the people of color given more thought was Cho Chang, Harry Potter’s love interest who was first introduced in the third book, Harry Potter and the Prisoner of Azkaban. Rowling’s racism toward Asians and lack of knowledge of Asian culture is clearly evident from just the name Cho Chang, which is a mix of Korean and Chinese surnames. Korea and China have a longstanding history as political adversaries and each country has a distinct culture. While Rowling went to great efforts in creating a wonderfully immersive wizarding world, she gave no thought to what Cho’s ethnicity is. Cho was also sorted into Ravenclaw house, the school house for those of high intelligence, playing into a common stereotype of Asians. The only other Asian characters mentioned in the series are Indian twins Padma and Pavarti Patil. While Rowling appears to have given more thought to these characters, placing Padma in Ravenclaw and breaking the Asian stereotype by placing Pavarti in Gryffindor, she ultimately fails to adequately write Asian characters. While Pavarti, as a member of Harry Potter’s house, was given more depth than Cho or her sister, many South Asian fans were irritated by the girls’ dresses in the fourth movie, Harry Potter and the Goblet of Fire. The twins wore dull and unflattering traditional Indian attire, which many saw as a mockery of Indian culture. Cho herself wore an East Asian style dress in this movie which was a mix of different Asian styles. Rowling continued her habit of stereotyping Asians in the Fantastic Beast Movies, the first of which was released in 2016 and set in the 1920’s, several decades before the Harry Potter series. In this pre-series, the only Asian representation is displayed in the form of a woman who has been cursed to turn into a beast. Fans may remember the villain Voldemort’s pet snake, Nagini, who served him throughout the Harry Potter series. Fans were surprised to learn when watching The Crimes of Grindelwald, the second movie in the Fantastic Beasts series, that Nagini was not always a snake, but was actually a woman who had been cursed to turn into a snake. In the movie, Nagini, in human form, is caged and forced to perform in a circus. Though we do not know how Nagini came to meet Voldemort, we do know that she became his servant and the keeper of a wee snakelike portion of his soul. This is more than slightly problematic. Not only was Nagini the only Asian representation in the film, but she was also a half-human who was forced to serve an evil white man for a great part of her existence. Author Ellen Oh commented on Nagini’s inclusion in the film saying “I feel like this is the problem when white people want to diversify and don’t actually ask POC how to do so. They don’t make the connection between making Nagini an Asian woman who later on becomes the pet snake of an EEVIL whitish man.”
ellauri217.html on line 235: A little guy came to me and said: I am Gimli, servant of Alp-Öhi. She was so surprised that her nipple slipped from Kassen''s mouth. Kassen´s face puckered ready to cry, but she quickly gave him the nipple back. Kassen fell asleep as she sucked.
ellauri220.html on line 361:

Domestic servant of black African descent, generally good-natured, often overweight, and loud.

ellauri223.html on line 214: In 1639, Viscountess St Albans and Sir Frodo Underhill became estranged, and began to live separately. In a later lawsuit, after her death, Underhill blamed Robert Tyrrell, or Turrell, their manservant, for this alienation of affections. In her will of 1642, she left half her property to Turrell, and other property to her nephew, Stephen Soames. She was buried in the old Parish Church of Eyworth, Bedfordshire, 9 July 1650, near her mother, and her sister, Lady Dorothy Constable.
ellauri241.html on line 627: Missioned her viewless servants to enrich Lähetti näkymättömät palvelijansa rikastuttamaan
ellauri247.html on line 270: He summarised his Continental experience after this wise: inns, cold, damp, dark, dismal, dirty; landlords equally disobliging and rapacious; servants awkward, sluttish, and slothful; postillions lazy, lounging, greedy, and impertinent.
ellauri247.html on line 286: CICISBEO: In 18th- and 19th-century Italy, the cicisbeo (Italian: [tʃitʃiˈzbɛːo]; plural: cicisbei) or cavalier servente (French: chevalier servant) was the man who was the professed gallant or lover of a woman married to someone else. With the knowledge and consent of the husband, the cicisbeo attended his mistress at public entertainments, to church and other occasions, and had privileged access to this woman. The arrangement is comparable to the Spanish cortejo or estrecho and, to a lesser degree, to the French petit-maître.,(petit-maître m (plural petits-maîtres) (archaic) dandy, coxcomb). The exact etymology of the word is unknown; some evidence suggests it originally meant "in a whisper" (perhaps an onomatopeic word). Other accounts suggest it is an inversion of bel cece, which means "beautiful chick (pea)". According to the Oxford English Dictionary, the first recorded usage of the term in English was found in a letter by Lady Mary Wortley Montagu dated 1718. The term appears in Italian in Giovanni Maria Muti's Quaresimale Del Padre Maestro Fra Giovanni Maria Muti De Predicatori of 1708 (p. 734).
ellauri247.html on line 329: Johnson found employment as undermaster at a school in Market Bosworth, run by Sir Wolstan Dixie, who allowed Johnson to teach without a degree. Johnson was treated as a servant and considered teaching boring, but nonetheless found pleasure in whacking little lads. After an argument with Dixie he left the school, and by June 1732 he had returned home.
ellauri262.html on line 302: The author of the bestselling fantasy novel The Lord of the Rings, J. R. R. Tolkien, was orphaned as a boy, his father dying in South Africa and his mother in England a few years later. He was brought up by his guardian, a Catholic priest, Father Francis Xavier Morgan, and educated at male-only grammar schools and then Exeter College, Oxford, which at that time had only male students. He joined the British Army's Lancashire Fusiliers and saw the horror of trench warfare, with life as an officer made more bearable by the support of a male batman or servant. After the war he became a professor of English Language at the University of Leeds, and then at the University of Oxford, where he taught at Pembroke College. At Oxford, he created an all-male literary group with another Oxford professor of English, C. S. Lewis, called the Inklings.
ellauri262.html on line 473: No not yet, he says that what is good for God may not be good for us. But then he is not our friend, is he? Well he knows best what is good for us, he is our father, and we are his servants. Aha, well I can relate to that. An angry nacissistic psychopathic God does indeed fill the bill. This may hurt a bit, but wait a while, on the other side of the stone you see what this pain was for. You can't enjoy to the hilt unless you feel a bit of pain at first. Sado-masochism, you see.
ellauri264.html on line 576: Eli’s sons were scoundrels; they had no regard for the Lord. Now it was the practice of the priests that, whenever any of the people offered a sacrifice, the priest’s servant would come with a three-pronged fork in his hand while the meat was being boiled and would plunge the fork into the pan or kettle or caldron or pot. Whatever the fork brought up the priest would take for himself. This is how they treated all the Israelites who came to Shiloh. But even before the fat was burned, the priest’s servant would come and say to the person who was sacrificing, “Give the priest some meat to roast; he won’t accept boiled meat from you, but only raw.”
ellauri264.html on line 578: 16 If the person said to him, “Let the fat be burned first, and then take whatever you want,” the servant would answer, “No, hand it over now; if you don’t, I’ll take it by force.”
ellauri282.html on line 399: Trappistit, jotka virallisesti tunnetaan nimellä Cisternians of Strict Observance (latina: Ordo Cisterciensis Strictioris Observantiae, lyhennettynä OCSO) ja alun perin nimeltään La Trappen Neitsyt Marian reformoitujen kystertsiläisten ritarikunta, ovat katolinen uskonnollinen veljeskunta. He noudattavat Pyhän Benedictin sääntöä ja heillä on sekä munkkien että nunnien yhteisöjä jotka tunnetaan trappisteina ja trappistinnoina. Ne on nimetty La Trappe Abbeyn mukaan, luostarin, josta liike ja uskonnollinen järjestys sai alkunsa. Liike sai alkunsa uudistuksista, jotka apotti Armand Jean le Bouteillier de Rancé esitteli vuonna 1664, mikä johti myöhemmin trappistiseurakuntien luomiseen ja lopulta viralliseen perustuslakiin erillisenä uskonnollisena järjestyksenä vuonna 1892.
ellauri300.html on line 817: The word na‘ar, which is often rendered as children/boys, means boy. The Hebrew adjective, qatan, means small. Thus we can say it’s highly unlikely the people who mocked Elisha were “little children” or “small boys.” It’s much more probable that these were young men and quite possibly they were just servants (maybe blacks?).
ellauri300.html on line 821: Bethel was basically one big uplifted middle finger to everything Moses had commanded. When God’s prophet approached this irritating city, the young men (bloody servants!) mocked him, saying, “Go up, you baldhead! Go up, you baldhead!” Not only were they ridiculing his lack of hair (which, in the Old Testament, was often associated with a skin disease), they were telling him to fly away, like his predecessor Elijah. Keep in mind that, right before this, Elijah had supposedly “gone up” to heaven in a fiery chariot (2 Kings 2).
ellauri300.html on line 849: At the hour of the afternoon sacrifice the prophet Elijah approached the altar and prayed, “O Lord, the God of Abraham, Isaac, and Jacob, prove now that you are the God of Israel and that I am your servant and have done all this at your command.
ellauri300.html on line 923: So Elisha, as a prophet, saw their hardened and rebellious condition, unresponsive to correction. In the name of the Lord (i.e. by His authority) Elisha simply turned them over to the Lord and to their own devices, which had the effect of removing them from even the common protection of God. He probably said something like, “may God deal with you according to what you deserve,” or “may you be cursed for your sins of rebellion.” This would demonstrate to the city and to people all around a vital truth: without the Lord there is no protection and that blasphemy of God’s servants and His Word in order to hinder God’s message is serious busin
ellauri301.html on line 234: She was taken in as a companion and as a servant to Riebeeck´s wife and children. However, many authors and historians speculate that she most likely lived in a sexually abusive space, based on the fondness Van Riebeek showed for her in his journals.
ellauri302.html on line 58: Esipuheen kirjoittanut Forwärtzin päätoimittaja Abraham Kahan joka antoi töitä Singereille ja julkaisi Hudsonin haamut jiddischixi följetongina. It was contemptuously called ''servant-maid literature". Samainen "Eteenpäin" vainosi Shulemia myöhemmin veljeilystä kristittyjen suuntaan.
ellauri316.html on line 828: The Vlasov monument is one of several remaining monuments to Nazis and Nazi collaborators in the United States. It stands, improbably, at the edge of one of the largest communities of observant Jews outside of Israel — and is a tragically apt symbol for the far-right excesses that produced modern Israel.
ellauri322.html on line 256: At this time Mary Wollstonecraft had moved to rooms in Store Street, Bedford Square. She was fascinated by Fuseli the painter, and he was a married man. She felt herself to be too strongly drawn towards him, and she went to Paris at the close of the year 1792, to break the spell. She felt lonely and sad, and was not the happier for being in a mansion lent to her, from which the owner was away, and in which she lived surrounded by his servants. Strong womanly instincts were astir within her, and they were not all wise folk who had been drawn around her by her generous enthusiasm for the new hopes of the world, that made it then, as Wordsworth felt, a very heaven to the young.
ellauri322.html on line 397: The Swedes are in general attached to their families, yet a divorce may be obtained by either party on proving the infidelity of the other or acknowledging it themselves. The women do not often recur to this equal privilege, for they either retaliate on their husbands by following their own devices or sink into the merest domestic drudges, worn down by tyranny to servile submission. Do not term me severe if I add, that after youth is flown the husband becomes a sot, and the wife amuses herself by scolding her servants. In fact, what is to be expected in any country where taste and cultivation of mind do not supply the place of youthful beauty and animal spirits?
ellauri332.html on line 450: For anyone who's ever wondered why Hawthorne left out the mute servants, red cockatoos, and rolls in the proverbial hay. As Hawthorne himself would say: "Ignominious!" "Deththpicable!"
ellauri333.html on line 145: Proper courtesy to slaves and servants, reverence to elders, gentleness to animals, (and) liberality to Brahmanas and Sramanas - (IX, G),
ellauri333.html on line 146: ' Proper courtesy to slaves and servants, obedience to mother (and) father, liberality to friends, acquaintances, and relatives, to Brahmanas and Sramanas, (and) abstention from killing animals 9 (XI, C).
ellauri333.html on line 147: ' Obedience to those who receive high pay, obedience to mother and father, obedience to elders, proper courtesy to friends, acquaintances, companions, and relatives, to slaves and servants, and firm devotion' (CIII, G).
ellauri333.html on line 149: Finally, the pillar-edict VII, section HH, speaks of a progress 'in obedience to mother and father,- in obedience to elders, in courtesy to the aged, in courtesy to Brahmanas and Sramanas, to the poor and distressed, and even to slaves and servants.
ellauri383.html on line 398: The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near. John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood...
ellauri383.html on line 410: On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.”...
ellauri386.html on line 385: Raleigh's poem is a departure from the more idealized and romantic treatments of love that were common in Elizabethan poetry. It reflects the growing skepticism and disillusionment with love that began to emerge during the Renaissance. It also foreshadows the more cynical and satirical treatments of love that would become prevalent in the following century. Lizzy loved it until she found out that Walt was actually thinking of the servant.
ellauri389.html on line 53: Kiukkuinen viirusilmä Karen Torahammas Houstonista todistaa jäännöxettömästi, että Lammas ei ollut niinkään romantikko kuin pesunkestävä postnapoleonisen imperiumin keskiluokan nousukas, eikä mikään 1700-luvun jätös. Se oli Lontoon Valentin eli Ensio Rislakki, ja London Magazine jossa Elian pakinat ilmestyivät oli sen Seura-lehti. Former bluecoat boy and child of servants.
xxx/ellauri027.html on line 981: The philosopher/lecturer has changed into a servant leader, coaxing other people´s domestics, a tongue-in-cheek comrade, and a flourishing dancing partner. The philosopher just as ill-informed as the audience.
xxx/ellauri085.html on line 357: So here is what happens with the “Trickle Down Economics”…. Unlike the working class that, when they get an extra couple of hundred bucks immediately goes out and spends it and helps the entire economy, those at the top of the ladder tend to invest that money. So…. The “Trickle down Economics” theory says that if we give the top 1% more money, through tax breaks, tax credits, or even credits, they will then pass that money on to their employees and servants. This simply isn't true. If it were, they would already be sharing their profits with the working class.
xxx/ellauri091.html on line 825: And the old John Mott is still to be found in the midst of the young, a tireless servant of his Master. His long life has brought him profound disappointments. But they have never broken his spirit nor cooled his ardor.He believes that good will triumph in the end, that all the trials and struggles, all the disappointments and defeats, must bring the fulfillment of the Christian promise that all men shall become one. Like the story of Adam run backwards, the last woman stuck back to where she was taken from.
xxx/ellauri114.html on line 772: Some modern scholars view the curse of Canaan in Genesis 9:20-27 as an early Hebrew rationalization for Israel's conquest of Canaan. When Noah cursed Canaan in Genesis 9:25, he used the expression "Cursed be Canaan; A servant of servants He shall be to his brethren."NKJV The expression "servant of servants", otherwise translated "slave of slaves",NIV emphasizes the extreme degree of servitude that Canaan will experience in relation to his "brothers".
xxx/ellauri114.html on line 774: In the subsequent passage, "of Shem... may Canaan be his servant,"[9:26] the narrator is foreshadowing Israel's conquest of the promised land. Biblical scholar Philip R. Davies explains that the author of this narrative used Noah to curse Canaan, in order to provide justification for the later Israelites driving out and enslaving the Canaanites.
xxx/ellauri116.html on line 303: Vargas Llosa began his literary career in earnest in 1957 with the publication of his first short stories, "The Leaders" ("Los jefes") and "The Grandfather" ("El abuelo"), while working for two Peruvian newspapers. Upon his graduation from the National University of San Marcos in 1958, he received a scholarship to study at the Complutense University of Madrid in Spain. In 1960, after his scholarship in Madrid had expired, Vargas Llosa moved to France under the impression that he would receive a scholarship to study there; however, upon arriving in Paris, he learned that his scholarship request was denied. Despite Mario and Julia's unexpected financial status, the couple decided to remain in Paris where he began to write prolifically. Their marriage lasted only a few more years, ending in divorce in 1964. A year later, Vargas Llosa married his first cousin, Patricia Llosa, with whom he had three children: Álvaro (born 1966), a writer and editor; Gonzalo (born 1967), an international civil servant; and Fata Morgana (born 1974), a pornographer.
xxx/ellauri139.html on line 332: Farther away from the castle a man, Porphyro, who loves Madeline more than anything, is making his way to the house. He enters, unseen. If anyone finds him he knows that he will be killed. Madeline’s family hates him and holds his lineage against him. While sneaking through the house he comes upon Angela, one of the servants. He begs her to bring him to Madeline’s chamber so that he might show himself to her that night and solidify himself as her true love. After much complaining, she agrees and hides him until it is time.
xxx/ellauri157.html on line 252: A powerful King was grateful to two simple poor people for their devotion, and decided to show his gratitude. The poor labourers had never been into the palace before, but had only seen the King at state occasions. After receiving their invitations to see the King, in trepidation and excitement, they approached the palace. As they entered, they were amazed to behold the magnificence of the palace. One servant was so enamoured of these riches, that he stopped in the great halls to delight in their beauty. He never progressed beyond these chambers. Meanwhile, the other servant was wiser, and his desire was only for the King. The beautiful ornaments did not distract him, as he entered the inner chamber, where he delighted in beholding the King himself, stark naked.
xxx/ellauri165.html on line 384: Emma was anxious to leave the country, but owing to the risk of arrest if she travelled on a normal ferry, she and Horatia hid from her creditors for a week before boarding a private vessel bound for Calais on 1 July 1814, with £50 in her purse. Initially taking apartments at the expensive Dessein's Hotel, she initially kept up a social life and fine dining by relying on creditors. Her old housekeeper, Dame Francis, came to run the household and hired other servants. But soon she was deeply in debt and suffering from longstanding health problems, including stomach pains, nausea and diarrhoea. She turned to the Roman Catholic church and joined the St Pierre congregation.
xxx/ellauri170.html on line 358: Then soul, live thou upon thy servant's loss Six sielu, elä palvelijas häviöstä, ja anna
xxx/ellauri176.html on line 92: As Philemon highlights, the Solonian brothels provided a service accessible to all, regardless of income. (One obolus is one sixth of one drachma, the daily salary of a public servant at the end of the 5th century BC. By the middle of the 4th century BC, this salary was up to a drachma and a half.) In the same light, Solon used taxes he levied on brothels to build a temple to Aphrodite Pandemos (literally "Aphrodite of all the people"). Even if the historical accuracy of these anecdotes can be doubted, it is clear that classical Athens considered prostitution to be part of its democracy.[citation needed]
xxx/ellauri179.html on line 229: Ernest Hemingway was born a Protestant but converted to Catholicism when he married Pauline Pfeiffer, his second Wife. Pauline was an observant Catholic who took her religion seriously. Hemingway, who was never observant, but arguably always religious told Gary Cooper that becoming a Catholic was one of the best things he’d done in his life. Gary was also Catholic and Hem and Coop had a life long bond.
xxx/ellauri229.html on line 138: (3.) Parents will have a regular subject upon which to examine their children and servants (LOL). – It is much to be desired that family worship were made more instructive than it generally is. The mere reading of the chapter is often too like water spilt on the ground. Let it be read by every member of the family before-hand, and then the meaning and application drawn out by simple question and answer. Like what was the name of the father of Jacob´s sons. The calendar will be helpful in this. Friends, also, when they meet, will have a subject for profitable conversation in the portions read that day. The meaning of difficult passages may be inquired from the more judicious and ripe Christians, and the fragrance of simpler Scriptures spread abroad to mask the smells of the riper Christians.
xxx/ellauri252.html on line 254: Norman Corwin was Jewish, and his parents observed Judaism (his father, Sam Corwin, attended holiday services until his death at 110). While not an observant Jew, Corwin infused much of his work with the ideas of the Hebrew Prophets. One of the prayerbooks of American Reform Judaism, Shaarei Tefila: Gates of Prayer, contains a portion of the Prayer from the finale of Corwin's On a Note of Triumph (see link to full text below). Corwin was among the first producers to regularly use entertainment – even light entertainment – to tackle serious social issues.
xxx/ellauri255.html on line 113: Even many Bolsheviks were shocked by Lenin’s extremism. His new government abolished the police and the army, replacing them with Red Guards from the factories, and absolutely everything was nationalised! How indecent! This course of action wasn’t apparent beforehand, and – not surprisingly since they lost their jobs and status – many of the civil servants didn’t want to work with the new government.
xxx/ellauri320.html on line 159: 'Lord Beauchamp was caught b**ring the footmen and had to leave England in the dead of night to go into exile. I mean, you can't have people b**ring the servants, darling, now can you?'
xxx/ellauri385.html on line 384: Raleigh's poem is a departure from the more idealized and romantic treatments of love that were common in Elizabethan poetry. It reflects the growing skepticism and disillusionment with love that began to emerge during the Renaissance. It also foreshadows the more cynical and satirical treatments of love that would become prevalent in the following century. Lizzy loved it until she found out that Walt had actually been thinking of the servant.
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