ellauri005.html on line 1212: Why don´t they straighten up the mess that´s inside?
ellauri072.html on line 495: Maybe you were a bit quick to straighten that miter you now realize you were wearing and, of course, speck-of-sawdust-in-your-brother’s-eye, etc., and also, as Alcoholics Anonymous would put it, Whoever is upsetting me most is my best teacher, and as Wallace put it, in his novel “Infinite Jest,” “It starts to turn out that the vapider the A.A. cliché, the sharper the canines of the real truth it covers.”
ellauri108.html on line 187: Rastas use their physical appearance as a means of visually demarcating themselves from non-Rastas like the whites. Male practitioners will often grow long beards, and many Rastas prefer to wear African styles of clothing, such as dashikis, rather than styles that originated in Western countries. However, it is the formation of hair into dreadlocks that is one of the most recognisable Rasta symbols. Rastas believe that dreadlocks are promoted in the Bible, specifically in the Book of Numbers, and regard them as a symbol of strength linked to the hair of the Biblical figure of Samson. They argue that their dreadlocks mark a covenant that they have made with Jah, and reflect their commitment to the idea of 'naturalness'. They also perceive the wearing of dreads as a symbolic rejection of Babylon and a refusal to conform to its norms regarding grooming aesthetics. Rastas are often critical of black people who straighten their hair, believing that it is an attempt to imitate white European hair and thus reflects alienation from a person's African identity. Sometimes this dreadlocked hair is then shaped and styled, often inspired by a lion's mane symbolising Haile Selassie, who is regarded as "the Conquering Lion of Judah".
ellauri115.html on line 634: Why don't they straighten up the mess that's inside?
ellauri152.html on line 675: "Whomever the dog loves, he chastens to let him know how to straighten his way. (Mezudat David)" (Mishlei 3:12). One is chastened by the dog so that no trace of sin remains lest it lessen the dog's love for that person, and it also increases one's humility, lest tranquility decrease one's fear of him. (Rabbenu Yona).
ellauri160.html on line 56: But at fifteen I straightened my brows and laughed, At fifteen I stopped scowling,
ellauri192.html on line 551: and with her hairpin straighten Ja hiuspinnillä ojentaa lampunsydäntä.
ellauri302.html on line 245: Reizel, straightens the folds of Bashas dress in the back and adjusts her hat to a better angle. That's the way! Now raise your head a bit higher... Who needs to know that you were ever in a place of this sort? You'll tell them that you were with a big business house. A Count has fallen in love with you...
ellauri302.html on line 490: Sarah, brings in Yekel's coat and funny hats and places them upon him. He offers no resistance. What a misfortune! What a misfortune! Who could have foreseen such a thing? (She straightens YekeVs coat, then puts the room in order. Runs into Rifkele's room. She is heard hiding something there, and soon returns.) I'll have a reckoning with you later. (Putting the finishing touches to the room.) Terrible days, these. Bring up children with so much care and anxiety, and... Ah! (Footsteps are heard outside. Sarah runs over to Yekel and pulls his sleeve.) They're here! For the love of God, Yekel, remember! Everything can be fixed yet. (Enter Reh Ali arid a stranger. Sarah hastily thrusts her hair under her wig and goes to the door to ivelcome the visitors.)
xxx/ellauri148.html on line 177: The sages said that the only difference between this world and the days of the Messiah will be with regard to the enslavement to the kingdoms. It appears from the plain meaning of the words of the prophets that at the beginning of the days of the Messiah, there will be the war of Gog and Magog. And that prior to the war of Gog and Magog, a prophet will arise to straighten Israel and prepare their hearts, as it is written, Behold, I will send to you Elijah the prophet before the coming of the great and terrible day of the Lord (Mal. 4:5) And he will come not to declare the pure impure, or the impure pure; not to declare unfit those who are presumed to be fit, nor to declare fit those who are held to be unfit; but for the sake of peace in the world….And there are those among the sages who say that prior to the coming of the Messiah will come Elijah. But all these things and their likes, no man can know how they will be until they will be. For they are indistinct in the writings of the prophets. Neither do the sages have a tradition about these things. It is rather, a matter of interpretation of the Biblical verses. Therefore there is a disagreement among them regarding these matters. And in any case, these are mere details which are not of the essence of the faith. And one should definitely not occupy oneself with the matter of legends, and should not expatiate about the midrashim that deal with these and similar things. And one should not make essentials out of them. For they lead neither to fear nor to love [of God]. Neither should one calculate the End. The sages said, “May the spirit of those who calculate the End be blown away” But let him wait and believe in the matter generally, as we have explained.
xxx/ellauri251.html on line 2120: Drove at Meleager, who with spear straightening
xxx/ellauri251.html on line 2829: Whereat king Œneus, straightening feeble knees,
xxx/ellauri492.html on line 52: Kevät toi, kevät toi muurarin, Kevät toi, kevät toi maalarin. Kevät toi rakennuksille hanslankarin Ja rannoille hampparin. Niin paljon minä kärsinyt, olen Monta kyyneltä vuodattanut. Niin montaa minä lempinyt olen, Mutta yhtä vain rakastanut. Jeesuksen ammatti vastaa paremmin rakennusmiestä tai kivimiestä kuin puuseppää. Juudean alueella puu oli kallista ja kiven alla. Ristikin oli luultavasti kierrätetty. When historical sources or the Gospels mention a criminal "carrying their cross," they are almost certainly referring only to the horizontal crossbeam, called the patibulum. While it is possible a new crossbeam was occasionally used, it was far more common for the Romans to reuse these heavy wooden planks as well, repeatedly hoisting them onto the permanent upright stakes. Even the nails were recycled. Roman soldiers routinely pulled nails out of victims after they died to straighten them out and use them for the next crucifixion. Jesus was merely one of thousands of political rebels and criminals sentenced to this standard punishment.
xxx/ellauri495.html on line 160: Of course Satan's fall from grace. Why didn't God straighten that out first? What was he testing with poor Auld Hornie? 1,2, testing, testing...
xxx/ellauri495.html on line 162: In most Christian frameworks, God “didn’t straighten it out first” because Satan’s fall isn’t treated like a one-time human misstep that can be corrected by a simple reset; it’s treated as a decisive, ongoing refusal (a hardened rebellion), and the moral/spiritual order is allowed to follow from what a free created being chooses. Common answers to your “what was he testing?” point:     It wasn’t a test for Satan in order to earn redemption. The “testing” language is usually applied to humans’ moral responsibility (Eden as a probation/test of obedience and trust), not to God giving Satan another chance.     The Eden episode is usually framed as a revelation about what human beings would do with freedom, and it sets up the need for a rescue/atonement later.     Some traditions add that the “serpent” is the instrument, not the core agent—so the real test is about whether humans will trust God, not about God “experimenting” on whether Satan is redeemable. If you want the tightest version of the answer for your viewpoint: do you lean more toward free-will/real-choice explanations or toward sovereignty/purpose explanations (God allowing rebellion to accomplish a larger plan)?
xxx/ellauri495.html on line 166: Right—if you’re using Aquinas, angels are created with intellect and will, and they really do choose. So the key Aquinas-style moves are usually:     Satan’s “fall” is not like Eden where there’s still an opening to repent. In Aquinas’s picture, once an angel’s will makes its definitive choice for/against God, that choice becomes settled (angels don’t get “another round” in the same way humans do).     God isn’t “testing Satan” like an experiment. In classical theology, God allows creatures to choose, but it’s not God setting up a trap to see what happens. The moral drama comes from the creature’s will turning (or refusing to turn) toward God.     Why not “redeem first”? In the Thomistic frame, the problem isn’t that God didn’t know; it’s that redemption as a “second chance” presupposes a will that will accept it. If the angel’s decision is definitive refusal, then there’s nothing for God to “straighten out” without negating the very kind of choice Aquinas says angels have. If you want, tell me whether you’re working from Aquinas’s exact claims you mean (e.g., about angelic knowledge, the definitiveness/immutability of angelic choice, or “permission vs. causation”), and I’ll map the argument in that same vocabulary.
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