#the seest speaks

[prince-kallisto]

Crowley’s Ending Prologue Speech Comparison: Manga vs Game

This is a part 2 to my earlier post regarding the beginning of Crowley’s prologue speech- I didn’t have enough room to put all the photos I wanted haha! 🤣 curse you mobile limitations! Σ(-᷅_-᷄๑)

The official English translation of the Twisted Wonderland manga does differ from the game dialogue. And with Crowley in particular, a lot of liberty is taken with his form of speech. As noticed in the previous part, he seems to use more archaic language than he does in game.

This part of his speech is often repeated in trailers, so I thought it would be nice to compare these as well, since it seems to be a vital speech that is setting up the future of the game’s story. (The manga cuts out several lines of his speech, so I’ll only be comparing the lines used in the manga)

The official English manga translation reads “Thou who art guided by the Dark Mirror…follow the wish of thine heart, and take the hand thou seest reflected in the looking glass. For I…and for them…and for thee…little time doth remain. Take care to never let go of that hand.”

The English game dialogue reads “You, whose image the Dark Mirror did beckon forth…If your heart bids it, take the hand of the one reflected in the mirror….To me. To them. To yourself. The hour grows long, and time is scarce. Keep your grip steady, no matter what may come…”

Although I do like how the manga uses terms like the “looking glass” (a more direct reference to Alice Through the Looking Glass, the sequel book to Alice in Wonderland), I feel like the manga speech comes off as a bit more clunky than the game speech. Only a little bit though, I still adore it!

I love how the manga chose to translate this speech with more archaic language, because interestingly enough, Crowley speaks in a more usual way in the rest of the manga! He does not use “thou” or “thee” or “doth” like he has throughout his opening speech. It’s as if he’s adjusting his speech to be modern (yet formal) for the students, but speaks more archaically in the privacy of the Mirror Chamber. Since most of this speech is directed towards the Dark Mirror (in part 1 that I linked up above), it makes me wonder if he knows his benefactor also speaks and understands this old fashioned language. Like an old friend whose as old as he, like another Fae or even one of the Great Seven.

I’d like to hear everyone’s thoughts on the matter, or like which one you prefer! ٩( ᐛ )و As I mentioned in part one, I cannot read Japanese so I cannot attest to the “accuracy” of either official translation. But if any of you can read Japanese, I’d love to also hear your thoughts about this!

#twisted wonderland #twst #twst analysis #dire crowley #twst dire crowley #twst Crowley #twst manga #kallistopost

[vikings-til-valhalla]

I was writing to a friend that the first thunderstorm of the year just began moments ago. Then I scrolled down and saw this immediately after sending the message.

Remember, the Gods hate Nazis, oppression, and injustice.

"when in peril thou seest thee, confess thee in peril, nor ever give peace to thy foes." -Havamal 126

"rejoice not ever at tidings of ill, but glad let thy soul be in good." -Havamal 127

Stand against ALL injustice, protect the oppressed, and most of all remember to love and care for these people as much as you hate the oppressors, if not love them more than you hate. If you see injustice, fight against it by all means you're capable of. Call it out, defend those who are in danger, give what you're capable of giving, and never stop until all are safe and well.

And with that, free Palestine. Defend Palestinian people. Give what you can, share VERIFIED mutual aid posts and campaigns, and keep speaking up about the genocide, let the victims who survived speak first and foremost, and share the words they say so that others can learn and know what atrocities are being committed, and take action to end this genocide.

#art #comics #vikings #viking life #havamal

[the-chronicle-of-holy-days]

Day 11

Liber Libræ

0. Learn first — Oh thou who aspirest unto our ancient Order! — that Equilibrium is the basis of the Work. If thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of Nature?

1. Know then, that as man is born into this world amidst the Darkness of Matter, and the strife of contending forces; so must his first endeavour be to seek the Light through their reconciliation.

2. Thou then, who hast trials and troubles, rejoice because of them, for in them is Strength, and by their means is a pathway opened unto that Light.

3. How should it be otherwise, O man, whose life is but a day in Eternity, a drop in the Ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth?

Is it but now that the Higher Life is beset with dangers and difficulties; hath it not ever been so with the Sages and Hierophants of the past? They have been persecuted and reviled, they have been tormented of men; yet through this also has their Glory increased.

4. Rejoice therefore, O Initiate, for the greater thy trial the greater thy Triumph. When men shall revile thee, and speak against thee falsely, hath not the Master said, “Blessed art thou!”?

5. Yet, oh aspirant, let thy victories bring thee not Vanity, for with increase of Knowledge should come increase of Wisdom. He who knoweth little, thinketh he knoweth much; but he who knoweth much hath learned his own ignorance. Seest thou a man wise in his own conceit? There is more hope of a fool, than of him.

6. Be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? And even were it so, why shouldst thou despise one who is weaker than thyself?

7. Thou therefore who desirest Magical Gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the Weak Ones will gain power over thee. Humble thyself before thy Self, yet fear neither man nor spirit. Fear is failure, and the forerunner of failure: and courage is the beginning of virtue.

8. Therefore fear not the Spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. Command and banish them, curse them by the Great Names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error.

9. A man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe.

10. Worship and neglect not, the physical body which is thy temporary connection with the outer and material world. Therefore let thy mental Equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the Higher Aspirations.

11. Do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. If thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude.

12. Remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet Evil. Act passionately; think rationally; be Thyself.

13. True ritual is as much action as word; it is Will.

14. Remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the God of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many.

15. Nevertheless have the greatest self-respect, and to that end sin not against thyself. The sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices.

16. To obtain Magical Power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory Idea that presents itself.

17. Fixed thought is a means to an end. Therefore pay attention to the power of silent thought and meditation. The material act is but the outward expression of thy thought, and therefore hath it been said that “the thought of foolishness is sin.” Thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do?

18. Therefore, as hath already been said, Establish thyself firmly in the equilibrium of forces, in the centre of the Cross of the Elements, that Cross from whose centre the Creative Word issued in the birth of the Dawning Universe.

19. Be thou therefore prompt and active as the Sylphs, but avoid frivolity and caprice; be energetic and strong like the Salamanders, but avoid irritability and ferocity; be flexible and attentive to images like the Undines, but avoid idleness and changeability; be laborious and patient like the Gnomes, but avoid grossness and avarice.

20. So shalt thou gradually develop the powers of thy soul, and fit thyself to command the Spirits of the elements. For wert thou to summon the Gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. Wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of Gold? Wouldst thou debase the Spirits of Living Fire to serve thy wrath and hatred? Wouldst thou violate the purity of the Souls of the Waters to pander to thy lust of debauchery? Wouldst thou force the Spirits of the Evening Breeze to minister to thy folly and caprice? Know that with such desires thou canst but attract the Weak, not the Strong, and in that case the Weak will have power over thee.

21. In the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his God; for if thou do this thing in Jupiter thou wilt blaspheme יהוה and in Osiris יהשוה. Ask and ye shall have! Seek, and ye shall find! Knock, and it shall be opened unto you!

#thelema #thelemic holy season #argentum astrum #holy days #silver star #tarot #adjustment #justice tarot #maat

[officialyourdailyinspiration]

Pashhur Persecutes Jeremiah

1 Now Pashur the son of Immer the priest, who was also chief governor in the house of the Lord, heard that Jeremiah prophesied these things.

2 Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the Lord.

3 And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The Lord hath not called thy name Pashur, but Magormissabib.

4 For thus saith the Lord, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword.

5 Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon.

6 And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies.

7 O Lord, thou hast deceived me, and I was deceived; thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.

8 For since I spake, I cried out, I cried violence and spoil; because the word of the Lord was made a reproach unto me, and a derision, daily.

9 Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.

10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.

11 But the Lord is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten.

12 But, O Lord of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause.

13 Sing unto the Lord, praise ye the Lord: for he hath delivered the soul of the poor from the hand of evildoers.

14 Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.

15 Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.

16 And let that man be as the cities which the Lord overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide;

17 Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me.

18 Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame? — Jeremiah 20 | King James Bible (KJV) The King James Bible is in the public domain Cross References: Genesis 19:25; Genesis 21:6-7; Deuteronomy 32:35-36; 1 Kings 19:2,3 and 4; 2 Kings 20:17-18; 2 Kings 25:18; 1 Chronicles 9:11; 2 Chronicles 36:10; 2 Chronicles 36:16; Nehemiah 6:6; Job 3:3; Job 3:10-11; Job 3:20; Job 10:18-19; Job 12:4; Job 18:11; Psalm 7:9; Psalm 11:5; Psalm 22:7; Psalm 31:13; Psalm 34:6; Psalm 69:33; Isaiah 8:3; Jeremiah 6:7; Jeremiah 6:25; Jeremiah 13:10; Jeremiah 14:14-15; Jeremiah 15:10; Jeremiah 18:22; Jeremiah 28:15; Acts 4:20; Acts 16:24; Romans 8:31; 1 Corinthians 4:9; Hebrews 11:36

#Pashhur #persecution #Jeremiah #Jeremiah's complaint #Jeremiah 20 #Book of Jeremiah #Old Testament #KJV #King James Version Bible

[pamphletstoinspire]

Commentary on the Holy Gospel of Jesus Christ according to St. Mark – Chapter 13

St. Mark, the disciple and interpreter of St. Peter (as noted by St. Jerome.) according to what he heard from St. Peter himself, wrote at Rome a brief Gospel at the request of the Brethren (fellow Christians), about ten years after our Lord's Ascension; which when St. Peter had heard, he approved of it, and with his authority he published it to the Church to be read. Baronius and others maintain, that the original was written in Latin: but the more general opinion is that the Evangelist wrote it in Greek.

Christ announces the signs that shall precede the destruction of the city (Jerusalem) and of the world; of the city — the abomination of desolation (v. 14); of the world — the preaching of the gospel throughout the world (v. 10), as well as the darkening of the sun and the moon, and the falling of the stars from the sky (v. 24). Finally (v. 32), He teaches that this day is known to no one, and, therefore, each one must be watchful and prepare diligently for it.

And as he was going out of the temple, one of his disciples said to him: Master, behold what manner of stones and what buildings are here. 2 And Jesus answering, said to him: Seest thou all these great buildings? There shall not be left a stone upon a stone, that shall not be thrown down. 3 And as he sat on the Mount of Olivet over against the temple, Peter and James and John and Andrew asked him apart: 4 Tell us, when shall these things be? And what shall be the sign when all these things shall begin to be fulfilled? 5 And Jesus answering, began to say to them, Take heed lest any man deceive you. 6 For many shall come in my name, saying, I am he; and they shall deceive many. 7 And when you shall hear of wars and rumors of wars, fear ye not. For such things must needs be, but the end is not yet. 8 For nation shall rise against nation and kingdom against kingdom, and there shall be earthquakes in divers places, and famines. These things are the beginning of sorrows. 9 But look to yourselves. For they shall deliver you up to councils, and in the synagogues you shall be beaten, and you shall stand before governors and kings for my sake, for a testimony unto them. 10 And unto all nations the gospel must first be preached. 11 And when they shall lead you and deliver you up, be not thoughtful beforehand what you shall speak; but whatsoever shall be given you in that hour, that speak ye. For it is not you that speak, but the Holy Ghost. 12 And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death. 13 And you shall be hated by all men for my name’s sake. But he that shall endure unto the end, he shall be saved. 14 And when you shall see the abomination of desolation, standing where it ought not: he that readeth let him understand: then let them that are in Judea, flee unto the mountains: 15 And let him that is on the housetop, not go down into the house, nor enter therein to take any thing out of the house: 16 And let him that shall be in the field, not turn back to take up his garment. 17 And woe to them that are with child, and that give suck in those days. 18 But pray ye, that these things happen not in winter. 19 For in those days shall be such tribulations, as were not from the beginning of the creation which God created until now, neither shall be. 20 And unless the Lord had shortened the days, no flesh should be saved: but for the sake of the elect which he hath chosen, he hath shortened the days.

21 And then if any man shall say to you, Lo, here is Christ; lo, he is here: do not believe. 22 For there will rise up false Christs and false prophets, and they shall show signs and wonders, to seduce (if it were possible) even the elect. 23 Take you heed therefore; behold I have foretold you all things. 24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light. 25 And the stars of heaven shall be falling down, and the powers that are in heaven, shall be moved. 26 And then shall they see the Son of man coming in the clouds, with great power and glory. 27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. 28 Now of the fig tree learn ye a parable. When the branch thereof is now tender, and the leaves are come forth, you know that summer is very near. 29 So you also when you shall see these things come to pass, know ye that it is very nigh, even at the doors. 30 Amen I say to you, that this generation shall not pass, until all these things be done. 31 Heaven and earth shall pass away, but my word shall not pass away. 32 But of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father. 33 Take ye heed, watch and pray. For ye know not when the time is. 34 Even as a man who going into a far country, left his house; and gave authority to his servants over every work, and commanded the porter to watch. 35 Watch ye therefore, (for you know not when the lord of the house cometh: at even, or at midnight, or at the cockcrowing, or in the morning): 36 Lest coming on a sudden, he find you sleeping. 37 And what I say to you, I say to all: Watch.

Commentary: Saint Mark - Chapter 13

Verse 1. What buildings. How magnificent was the structure of the temple and of its columns you may read in Josephus (libr. 15 Antiq. cap. 14) and Bede, Ribera, and Vilalpandus (de Templo).

Verse 6. Saying, (that) I am . That is, “I am the Messias, or Christ,” as it says in Matthew 24:5.

Verse 11. Be not thoughtful beforehand what you shall speak. Greek µὴ προµεριµνᾶτε, i.e., do not worry or be anxious in advance, do not think anxiously beforehand. The Greek and Syriac add, “neither do ye meditate,” with what skill or in what manner or arrangement ye shall speak and answer governors and tyrants. But whatsoever shall be given you (suggested by the Holy Spirit) in that hour, that speak ye. The Arabic has, “because ye shall be endowed in that hour with what ye shall speak,” for the Holy Spirit will provide you with both the courage and candor, the arguments and the manner of speaking, which no one will be able to resist or contradict.

Verse 32. But of that day and hour no man knoweth, neither the angels in heaven, nor the Son, but the Father. How this is to be understood I have explained in Matthew 24:36.

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#gospel of mark #st mark

[ikoni-dweebs]

what's the foolish farmer, if you don't mind my asking?

I'd be lying if I said I wasn't hoping someone would ask, lol.

Alright, here's the story of The Foolish Farmer

The Foolish Farmer

Once there was a farmer who had fallen on hard times. His crops were lean, his miltank leaner. He had barely enough to feed himself, let alone to sell.

One day, as he was preparing to go work his land he caught sight of a little morgrem sitting on his fence.

"Hello little wanderling," he greeted.

"Hello good farmer!" the morgrem replied. The farmer was taken aback, not having heard any sort of pokemon speak his own language before, but not wanting to be rude, said nothing of it.

"What do ye here little wanderling?" the farmer asked, failing to hide his amazement.

"Oh, I travel here and there," replied the morgrem, grinning wide enough to show his fangs, "I seek gold."

"What does a morgrem do with gold?" demanded the bemused farmer.

"Why trade it for cream and sugar!" the morgrem shrugged and cocked his head to one side, "I have no need myself, but you humans seem to like it, so if one is so inclined, I find it for them, and they tradest me something sweet."

"Art thou truly so skilled in finding gold?" scoffed the farmer.

"Thou doubtest me?"

"Tis quite a great claim to make."

"Very well," snickered the morgrem, "if thou wouldst have proof, then dig thou a hole next to thine house, about a meter deep and thou wilt see the truth of it!"

While the farmer knew his efforts were probably best served tilling his fields and tending his miltank, his curiosity had gotten the better of him, and so he took a shovel and did as the morgrem had bade.

About a meter down he was astonished to find several gold coins lying just where the morgrem had said.

"Thou seest." the morgrem declared, folding its arms triumphantly, "now thou wilt be so kind as to reward my efforts for thee."

"Ah! I am not so easily fooled," chided the farmer, "for t'was I who built this house and would surely have found this gold upon building the foundation. No doubt these are merely coins I had mislaid during the digging thereof, and thus were mine to begin with!"

"If thou requirest more gold for my sup," replied the morgrem, "then dig down a bit deeper and thou wilt have it."

The farmer, still yet curious, did as the morgrem bade. Digging a bit deeper he found a small gold nugget. No longer able to deny the truth of the morgrem's power, he yet thought he might do better if he continued the game.

"Thou thinkest this enough?" he demanded of the morgrem, "an easy coincidence! Thou art merely playing on luck!."

"Thou art testing me farmer," grumbled the morgrem, "but if thou must, then dig a little deeper and thou wilt find yet more."

And so the farmer dug deeper and, indeed, this time he found a much larger golden nugget than before.

"Surely thou wilt be content," the morgrem sighed, "this gold shall easily carry thee through this lean year. Surely now thou wilt repay my services?"

"On Arceus surely not!" the farmer cried, "for it is I who hath done all the work while thou hast merely sat and watched! Thinkest thou that such is worthy of a reward?"

"Very well farmer," the morgrem snarled, "dig a little deeper and thou shalt have yet more riches."

And so the farmer dug, even deeper than before, and discovered this time a nugget even larger than the last!

But alas the farmer had not considered too strongly where it was he had been digging and had dug so deep now that the foundation of his little house had grown so unstable that the structure collapsed entire within minutes.

The farmer let out a cry of despair.

"Little demon, thou has tricked me!" he exclaimed.

"Nay farmer," the morgrem snickered, dancing a bit around the farmer's newly dug hole, "thou hast gained all thou hadst been promised. Tis not my fault thou didst not look where thou wert digging! Perhaps in the future thou wilt pay thy debts and learn where the line of thy house is!"

Thus with a cackle the morgrem departed and the farmer was left with much riches, and no house to store it in.

Like I said, this one's my favorite. I'm always a sucker for a little comeuppance. ^_^

~Aelita

#Pokemon #Pokemon folklore #pkmn irl #morgrem #Ikoni #shayminfan

[catenaaurea]

Do you have any Bible commentaries on the Resurrection and Jesus revealing Himself to Mary of Magdala and telling her not to touch Him?

So Saint Cyril of Alexandria has two extremely long expositions on this particular verse, I highly recommend downloading the Catena app (totally free and the best app ever created) and clicking on the verse to read those because they are too long to post here. I will post the entry by Cornelius a Lapide, which contains shorter quotations from various Fathers:

Jesus saith unto her, Touch Me not; for I am not yet ascended to My Father. This is a difficult passage, and the connection between the two parts is even more difficult. Saint Augustine explains the connection thus, "Touch Me not, for as yet thou art not worthy to touch Me; for in thy thoughts regarding Me, I have not as yet ascended to My Father, for as yet thou dost not perfectly believe that I am the Son of God, and that I ascend to My Father." And Saint Jerome (Quæst. v. ad Hedibiam) explains it much in the same way. But this is a mystical rather than a literal explanation. As also is that of Saint Leontius (Serm. ii. de Ascens.), "I do not wish you to approach Me bodily, or recognise Me with thy bodily senses. I reserve thee for higher things. I am preparing for thee greater things. When I shall have ascended to My Father, then wilt thou touch Me more perfectly and truly, for thou wilt comprehend that which thou touchest not, and believe that which thou seest not."

Saint Cyril (Lib. xii. cap. i.) says, " He forbade her to touch Him, to signify that no one ought to approach His glorified Body, which was soon to be touched and received in the Eucharist, before receiving the Holy Spirit, which He had not yet sent." But, on this ground neither would the other women, or Thomas, or the rest have been able to touch Him—which yet they did.

Saint Chrysostom (in loc.), Theophylact, and Euthymius say that He forbade her to touch Him, because He wished to be touched with greater reverence than heretofore: since He would not henceforth hold converse with men, but with angels and blessed spirits. But it does not appear that the Magdalene failed in reverence. And after all, what connection has this with the reason given, "I have not yet ascended to My Father"?

[Pseudo]-Justin (Quæst. a Gentibus, propos. xlvii.), and after him Toletus and others, explain it thus: “Touch Me not: for I am shortly about to ascend to heaven, and I wish to withdraw you gradually from My accustomed presence.” Therefore, says [Pseudo]-Justin, "He did not constantly show Himself to His disciples after His Resurrection, nor yet withdraw Himself entirely from their sight, so that He was seen, and yet not seen." But this explanation is not clear, and requires many things to be supplied, besides misinterpreting the reason given.

The best explanation is this, "Do not waste any more time in thus touching Me. Go and bear the glad tidings of My Resurrection to My disciples at once. I do not just yet ascend into heaven. You will have ample time before then to touch and converse with Me." (See Suarez, par. iii. Disput. xlix. § 3 , Ribera (in loc.), and others.) Christ afterwards allowed Himself to be touched by her and the other women, because they were then on their way to tell the Apostles that He had risen. (Matt. xxviii9.)

It is said that Christ when speaking these words touched the forehead of the Magdalene, and that Sylvester Prieras saw those marks when her tomb was opened in 1497 (see Surius, in Vita S. M. Magdalen). Saint Epiphanius (Her. xxvi) gives a moral reason, viz, that Christ did not wish to be touched by any woman, except in the presence of others; an example followed by Saints Augustine and Ambrose, Saint Martin, Saint Chrysostom, Saint Charles Borromeo, and others. Rupertus gives an allegorical reason. Mary, he says, here represented the Gentile Church which was to come to Christ, not by corporal but by spiritual contact, after His Ascension. (See also Chrysostom, Serm. lxxv.)

It is most probable, as Saint Augustine (de Consen. Evang. iii24), Theophylact, and Euthymius (in cap. ult. Matt.), and Saint Jerome (Epist. ad Hedibiam, Qust. v.) say, that Mary hastened away, and came up with the other women who went away with Peter and John, and that she then saw Christ again when He appeared to them all; that she then touched His feet, and adored Him (see Matt. xxviii9). But Toletus says it was not so.

Tropologically. Hence learn that it is more acceptable to Christ to comfort those who are in any affliction, than to look only to one"s self. So that when necessity, or piety or charity require it, it is allowable to postpone the Sermon, or even Mass, on a Feast day, for the purpose of aiding the sick and suffering. (See notes on Matt. ix13.)

Symbolically. Saint Bernard (Serm. v. in Fest. Omn. Sanct.) says, "This is a word of glory, "A wise son is the glory of his father." Touch Me not then, says the Glory. Seek not glory as yet, rather avoid it. And touch Me not till we come to the Father, where all our glorying is secure."

But go to My brethren. He calls them "Brethren" out of His wondrous condescension, being, as He Isaiah, not only as God but also as Prayer of Manasseh, the Head and Lord of all. For all men are brethren as descended from Adam, and as the sons of God by grace. But the term properly applies to them as Apostles. And Christ was an Apostle, as being sent by God, and He associated with Him in His office Peter and the rest. The Pontiff calls in like manner the Cardinals and Bishops his brethren, though he is their superior. Christ speaks of them in this way to inspire them with courage, as though He said, Though they have forsaken Me, yet I do not forsake them; and by taking on Me the nature of man on rising again, I will show Myself to be their Brother. And say unto them, I ascend unto My Father and your Father, and to My God and your God. Remind them of what I said to them before My Passion, that after a few days I should ascend to God the Father.

He says, "My Father and your Father," Mine by nature, yours by grace, as Saint Augustine says, to show that they had in common God as their Father. He as His Father by nature, they by adoption. So Says Saint Ambrose (de Virginitate). Moreover, Saint Hilary (de Trinit, Book xi.), "He is His Father, as of all others, in respect of His human nature; and God, as He is the God of all men, in that nature in which He is a servant for God the Only Begotten is without brethren." But it is simpler to say that He called Him "My Father," to designate His own Divine Nature, and "My God" to set forth the human nature He had assumed, and that thus He was Very God, and very man. So says Saint Ambrose (ut supra), referring to Hebrews 2:11.

It means then, Tell the Apostles to banish their fear and sorrow, for I have risen from the dead, and love them as brethren, and therefore shall soon ascend to heaven, to prepare a place for them, that they may follow Me thither, and that I may send them the Holy Spirit from thence, to make them resolute preachers of My Gospel.

This is also very long, but somehow Cyril was able to make both of his even longer.

#not catechism #ask

[thesylvanhound]

New to your ocs so let’s start with the basics. #1 and #5 for fun!

First of all, thanks for the ask!! Gonna use Syrcid and Laesynn for this one:

1. Write a basic lowdown of your OC. What's their deal?

These two idiots saw the Shadow of the Dragon in their Dream. Laesynn went “we should avoid that” and wanted to just Live His Life with his brother while Syrcid went “wow I wanna be that” and wanted to join the Nightmare Court. Laesynn managed to keep Syrcid on a tight leash and they got to Live Their Life for a while but then Syrcid ended up joining the Court anyways and Laesynn got yeeted to personal story hell shortly afterwards.

Syrcid’s one of those charismatic, manipulative types, so they did pretty well for themself in the Court. They managed to land themself a position in the retinue and proceeded to ally themself with Gavin’s faction (until a certain someone killed him), and later on, with Chrysanthea’s. They have some morals, but they're tenuous at best. Honestly, they just like playing 4D mind games against other courtiers.

Laesynn’s not great with people and comes off as kind of standoffish and rude, but hey, he’s scarily good at beating people up so let’s not point that out, okay? He might not act like it, but he does care, and somehow that made him candidate number one for Pact Commander. He never wanted to be responsible for all those lives but that ended up being his job anyways, so he at least made sure he was going to do it right.

Up until HoT the two of them pretended like each other didn’t exist and they managed to gaslight, gatekeep, girlboss everyone around them into believing it. Pod twins? What are those?  

They eventually ran into each other in Verdant Brink – Laesynn chasing after Trahearne and Syrcid just trying not to go mordrem like the other courtiers – and they eventually made up with each other as they traveled through the jungle. Laesynn resigned from the Pact after that whole shitshow and is mainly a fisherman/risen destroyer. Syrcid works with Chrysanthea to institute a less torture-y/murder-y version of the Court and help courtiers re-integrate back into sylvari society.

5. Their most favorite map/place in general?

Syrcid: the area around Ventry Bay in Caledon Forest. It’s where they and Laesynn “grew up” and there’s some really good memories there.

Laesynn: Siren’s Landing. The Zhaitan campaign was one of the defining parts of his life and now he’s taken it upon himself to continue Trahearne’s life’s work down in Orr. He takes great pride in seeing that moldy continent get un-Zhaitan’d (also he just likes beating up risen).

#this got very long im sorry #mjrral #the seest speaks #oc: laesynn #oc: syrcid #gw2

[libidomechanica]

Good Betty, going hurt my wit

Good Betty, going hurt my wit.     He speak, but I, my though hate even the locked dropped her none     vs can touch. Not even

of Denmark, for grog, and places     that mars her which, stars her mind is lost Eloisa spread     like some I’m sure victorian

knew sever; and if thou     seest theirs along veins children, what you’d pinch the truths transparent     could I defy history

to stocking days what of     insolence with its songs of dreadful by his rough a feathered     that clench’d by adding on

the logic of a star that turns     her bristled as if by force. Beauty call, because I love     you I love; and be the

dead. The grass’s fall she is not so,     greates assigned. You are thou must turn out of words of     emotionless, they clung fast

flying Time she’s my real swell he     wish’d boat for a scorner, or by one, and leaving kiss, a     kiss, thought of constantly

when valiant streak the strange grows to     starbursts by thee to be whole of the devil of and tried     to climbing. To shepherd

sang in height amongst the sky, a     part her. By the turned their wine, sweet order place himself with     To be more Minerva

than when Rome in hear with decked on     sheets like crescents o’er they will tended by its label, which     were Noah’s ark went in his

inke, and yet courteous matter’d,     saying—Never Night-gear wrought, had been came. He but sings we     felt the shining its

signify their moral people must     beholding havoc with its own right honourable; I     wish well those two blank, and

then only by you: not grace, and     person, and the blade glancing hand hung round him; by the Town.     Which once more than moon, yet

court, love for I was a child, I     spake as much as the hilts? Leander, they are rags the place     the Pope is made! Magnanimous

Despair along wilt perchant-     vessels side, and long expected will now, though we dare!     She was out wine, summer

height; an’ she has twa sparkling     roguish een. Of the front, until the sigh o’er the stern-post,     all pure Wine, to us

none to whom your late dissemblies     of a broad she wakened all the shore. ’ If once drinks of     Nature made, for having.

#poetry #automatically generated text #Patrick Mooney #Markov chains #Markov chain length: 6 #192 texts #ballad

[porblematic]

If xou hatest one kind of people (male, rich, white, trans, whatever), and xou specifically targetest some kind of people among 'em (''ugly'', conventionally attractive, elderly, minor, unhealthy, neurodivergent, poor, whatever) for xy power trips because it is nerfs 'em enough to be able to be victimized, it speaks way more loudly about xy attitude to the second kind of people than to the first one.

If xou expressest hatred of males through jokes about boys being abused, xou dostn't give a fuck about children. If xou seest a billionare with unreasonable amounts of power doing horrible things and xy way to cope with that includes non-stop stream of jokes about their weird speech patterns or strange behavior, guess what it means about xee and the concept of a neurodivergent person. If trans people are "fat, hairy and unclean" to xee, fat or hairy or struggling with hygiene (y'kno, like it often happens when someone is ill) people are only people to xee as long as they redeem for it somehow.

Whom does one think worse of - of people xey feel xey need to keep insisting are bad, or of people whose hideosity or evilness or abusability is accepted without question?

#sprout post #root post

[craftylovegentlemen]

Deuteronomy

Chapter 20

1 When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt. 2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, 3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; 4 For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you. 5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 6 And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 8 And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart. 9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people. 10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it.

11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: 18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God. 19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege: 20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.

Deuteronomy 20

Diane Beauford

[bookoformon]

Ether Chapter 3. Part 2. "A Minute in a Box."

The being we call God is a Friendly Spirit. He is body, mind, spirit, Heaven, He is here is beyond. All the creation abides in Him and He in it. Yet we struggle with ways to explain and accept Him. We say "God is hither, but not thither" as if He is needs us to do this. We pretend we do.

We want God and all explanations of Him to be ancient and old, because we have faith all revelations about Him are true. For them to be true, God can't be one way in the past and another in the present. The prophet asserts below, no matter what, God, the Christ, the Father, the Son, the individual soul are all as one God, the God of Israel, and this is Additional Testament is a first-hand account of what this means to the modern world.

The other important point he makes regards the importance of repentance. Repentance is not very well misunderstood. Civilization does not work if we do not repent. Without repentance and atonement as I have said, man can become intelligent but he will never be all that good.

So when we study religion and pray, we seek the Grace of God because our way of life depends on it. Just look at all the unrepentant but intelligent and sophisticated persons in the world. They are destroying this place at a rapid pace. A repentant country would never let Donald Trump or his party suvive. They would all be dead after the crap they pulled.

A repentant human race would not be acting in the defense of Ukraine now of all times, they would have acted when the Russians started staging. The same with climate change, human rights, all the poverty and pain we are breeding all around this world.

Human rights, basic necessities, and security about the future are necesssary for peace and sustainable levels of prosperity. When a government allows any of these to lapse, the basic premise for peace on earth falters. Governors must maintain these secure principals at all times. We treat enforcement as if it were a possibility rather than an inevitability and thus are constantly reconstructing the vision for our lives. The nation can't have Pro-Life one day and Pro-Choice the next when the law says the government cannot intrude on this issue. There must be stability, the kind that favors equality and equity if a nation is to experience prolonged success.

We think repentance is performed to placate God but it is done to help us survive, to be able to express how we feel towards others and towards the Self without guilt or the potential for future guilt. The best way to repent is to act with dignity, humanity, humor and humiltiy towards one's fellow man and never, ever sin again:

11 And the Lord said unto him: Believest thou the words which I shall speak?

12 And he answered: Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie.

13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.

14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters.

15 And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image.

16 Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh.

17 And now, as I, Moroni, said I could not make a full account of these things which are written, therefore it sufficeth me to say that Jesus showed himself unto this man in the spirit, even after the manner and in the likeness of the same body even as he showed himself unto the Nephites.

God has shown the way to the Hem of His Sleeve over and over. There are no reasons to pretend we don't see, understand, or comprehend His Nature or Mysteries or Instructions, and now I have said with greater detail why we must do it.

The Values in Gematria are:

v. 11: Do you believe? The Value in Gematria is 4626, דובו‎ ‎dobo, "His bear."

A bear is a hairy dude who asserts his masculinity in a way that is overbearing. When the cause is just and right, man is supposed to become like a bear and protect our sanctuary. Believe like a bear and things will be fine.

If mankind had done this when the Evangelicals starting threatening to overrun the world with their stupid bullshit we would all be living on a different planet.

v. 12: I know God speaketh the truth. The Value in Gematria is 6065, ו‎אֶפֶסו‎ה‎, "and Ephesus," "reality back, middle, and front."

"The universe begins in truth, in truth it abides and into truth it dissolves." If we follow the Law and all laws and procreate a reality in which all are free to find the Self, the utmost in truth is born all around us.

v. 13: Behold the Lord. The Value in Gematria is 10213, יבאג‎ ‎‎, yabag, "through God's food."

v. 14: I am prepared from the Foundation. The Value in Gematria is 10174, אאֶפֶסזד‎ ‎apsezd, "about the size of one's nose."

What happens beyond one's schnoz is a product of the intermixing of the self and the Self called Ha Shem, "the all-knowing."

In this verse God consolidates this experience into one word, "Me." Me, unless it is used properly is the most dangerous word in the English language. The Self of God is the safest reference for the word Me.

v. 15: But man has never believed. The Value in Gematria is 13682, יגו‎חב‎, "echocardiography". "What is in your heart?"

v. 16: Now behold this body. The Value in Gematria is 11809, יאחאֶפֶסט‎‎, jachafest, "a minute in a box."

v. 17: In the manner and the likeness of the same body. The Value in Gematria is 11664, יאווד‎, "This is My Destiny."

So to God we are a box with a tiny present inside of it. The sooner we decide to apprehend the utmost meaning of this, the essence of life will become clear. I would read and re-read this frame over and over until that happens.

[officialyourdailyinspiration]

Good Works After Grace

James says, “And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only.”

Did you know Martin Luther had a problem with this section of Scripture for quite a long time during his younger years? He was so overwhelmed with justification by faith alone that it was cloudy to him why James would say that we are justified by faith and works. It has to do with our duty as a result of being in covenant with God. Our duty? Why do we have to “do” something if Christ finished everything on the cross? Didn’t Christ say, “It is finished?”

James says that faith without works is dead. He tells us that true faith must have works to show itself to be real, and that in the eyes of men, faith must be accompanied by works. Men must not only hear our lips speak about our commitment to God, such as when people say, “I’m a Christian,” but our works must be seen as well to show a change really took place. Those works show forth true faith, but they never create true faith. You can’t rest in outwardly telling people that you are a Christian simply by what you say. You must show forth accompanying signs that such faith is actually real faith, faith given to you by the Lord Jesus, who is the Author and Finisher of our faith. It shows, in this way, that the Spirit of the living God resides in you because new hearts work in delight for God.

Works never save; rather, those works justify the faith people have been exercising due to Christ’s power in saving them and making them new creatures. Like Abraham, we see faith working. There is no contradiction between James and Paul, nor between the Christian belief in justification by faith alone, and what James teaches, that works come along side of faith to demonstrate that a person actually is justified, and that men can see that. Sanctification, then, takes a whole new turn here since it is not simply something a Christian does in private. True faith will show itself in the works of the Christian being accomplished in the sight of God and in the sight of the Church. James uses the illustration of Abraham, the father of our faith, demonstrating that we see his faith as active and not passive in offering up Isaac before God, on God’s command (Gen. 22). Such a faith in working itself out by the Spirit of God is a justifying faith which is accompanied by works.

Faith which is not accompanied by works is false faith. It is what hypocrites and heathen do to be seen by others in their statements but not seen in as works in their lives which remain unchanged. We are justified by faith alone, but not by a faith that is alone. It is a faith that is linked intrinsically to works. And if there are no works, then James tells us, it is a dead faith. It is simply not saving faith.

James says, “And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only.”

Did you know Martin Luther had a problem with this section of Scripture for quite a long time during his younger years? He was so overwhelmed with justification by faith alone that it was cloudy to him why James would say that we are justified by faith and works. It has to do with our duty as a result of being in covenant with God. Our duty? Why do we have to “do” something if Christ finished everything on the cross? Didn’t Christ say, “It is finished?”

James says that faith without works is dead. He tells us that true faith must have works to show itself to be real, and that in the eyes of men, faith must be accompanied by works. Men must not only hear our lips speak about our commitment to God, such as when people say, “I’m a Christian,” but our works must be seen as well to show a change really took place. Those works show forth true faith, but they never create true faith. You can’t rest in outwardly telling people that you are a Christian simply by what you say. You must show forth accompanying signs that such faith is actually real faith, faith given to you by the Lord Jesus, who is the Author and Finisher of our faith. It shows, in this way, that the Spirit of the living God resides in you because new hearts work in delight for God.

Works never save; rather, those works justify the faith people have been exercising due to Christ’s power in saving them and making them new creatures. Like Abraham, we see faith working. There is no contradiction between James and Paul, nor between the Christian belief in justification by faith alone, and what James teaches, that works come along side of faith to demonstrate that a person actually is justified, and that men can see that. Sanctification, then, takes a whole new turn here since it is not simply something a Christian does in private. True faith will show itself in the works of the Christian being accomplished in the sight of God and in the sight of the Church. James uses the illustration of Abraham, the father of our faith, demonstrating that we see his faith as active and not passive in offering up Isaac before God, on God’s command (Gen. 22). Such a faith in working itself out by the Spirit of God is a justifying faith which is accompanied by works.

Faith which is not accompanied by works is false faith. It is what hypocrites and heathen do to be seen by others in their statements but not seen in as works in their lives which remain unchanged. We are justified by faith alone, but not by a faith that is alone. It is a faith that is linked intrinsically to works. And if there are no works, then James tells us, it is a dead faith. It is simply not saving faith.

[teenageascetic]

“WHEN THOU GOEST FORTH TO BATTLE AGAINST THINE ENEMIES, AND SEEST HORSES, AND CHARIOTS etc. This is a new commandment which he now declared to them as they came into battles. The purport of the verse, For the Eternal your G-d is He that goeth with you, to fight for you against your enemies, to save you is to admonish them against becoming faint-hearted and that they should not fear their enemies. He states that they are not to rely in this matter on their own strength, thinking in their hearts. We are mighty men, and valiant men for the war, but instead they are to turn their hearts only to G-d and rely on His help, thinking that He delighteth not in the strength of the horse, and He taketh no pleasure in the legs of a man, for The Eternal taketh pleasure in them that fear Him, in those that wait for His mercy. He states to fight for you against your enemies meaning that He will make them fall before you by the sword. He states to save you meaning that they will be spared in battle and that not a man among them will be missing, for it would be possible that they vanquish their enemies and that many of them, too, would die, as is the way of battles. Therefore Joshua cried out when about thirty and six men fell in [the battle of] Ai, for in His commandatory war not one hair of their heads should have fallen to the ground, for the battle is the Eternal’s. Now the priest who serves G-d is to admonish [the warriors] to fear Him, and give them assurance [of His help]. The officers, however, speak in the customary way of the world, lest he die in the battle, for in the normal course of events even some people of the group of the victors die. He commanded that these three categories [of people] return because one’s heart is on his [new] house, vineyard, and wife and he will [be the first to] flee.”

-Maimonides on Deuteronomy 20:1.

#books #history #literature #religion #theology #mysticism #esotericism #religious #orthodox #orthodox jews #judaism #jewish #reform judaism #conservative judaism #Jews #Israelite #israel #torah #tanakh #jewish theology #queer jews #rambam #maimonides #Kabbalah #chabad #breslov #chasidic #chassidus #Hasidic #orthodox judaism

[f8ithgal]

Bible Reading: March 12, 2024

Deuteronomy 20-22; Mark 14:26-50 [Deuteronomy 20:1-20 KJV] 1 When thou goest out to battle against thine enemies, and seest horses, and chariots, [and] a people more than thou, be not afraid of them: for the LORD thy God [is] with thee, which brought thee up out of the land of Egypt. 2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the…

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[biblegumchewontheword]

Bible Verses Isaiah 58:6-12

Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rearward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; -- Isaiah 58:6-9 KJV Holy Bible https://bibliacomigo.page.link/DtUc

And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.

-- Isaiah 58:10-12

KJV Holy Bible https://bibliacomigo.page.link/DtUc

#bible scripture #Isaiah #Isaiah 58:6-12