Podcasts about quis

1 At that hour the disciples came to Jesus, saying: Who thinkest thou is the greater in the kingdom of heaven?In illa hora accesserunt discipuli ad Jesum, dicentes : Quis, putas, major est in regno caelorum? 2 And Jesus calling unto him a little child, set him in the midst of them,Et advocans Jesus parvulum, statuit eum in medio eorum, 3 And said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.et dixit : Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. 4 Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.Quicumque ergo humiliaverit se sicut parvulus iste, hic est major in regno caelorum. 5 And he that shall receive one such little child in my name, receiveth me.Et qui susceperit unum parvulum talem in nomine meo, me suscipit : 6 But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea.qui autem scandalizaverit unum de pusillis istis, qui in me credunt, expedit ei ut suspendatur mola asinaria in collo ejus, et demergatur in profundum maris. 7 Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh.Vae mundo a scandalis! Necesse est enim ut veniant scandala : verumtamen vae homini illi, per quem scandalum venit. 8 And if thy hand, or thy foot scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire.Si autem manus tua, vel pes tuus scandalizat te, abscide eum, et projice abs te : bonum tibi est ad vitam ingredi debilem, vel claudum, quam duas manus vel duos pedes habentem mitti in ignem aeternum. 9 And if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee having one eye to enter into life, than having two eyes to be cast into hell fire.Et si oculus tuus scandalizat te, erue eum, et projice abs te : bonum tibi est cum uno oculo in vitam intrare, quam duos oculos habentem mitti in gehennam ignis. 10 See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.Videte ne contemnatis unum ex his pusillis : dico enim vobis, quia angeli eorum in caelis semper vident faciem Patris mei, qui in caelis est.[6] "Shall scandalize": That is, shall put a stumblingblock in their way, and cause them to fall into sin.[7] "It must needs be": Viz., considering the wickedness and corruption of the world.[8] "Scandalize thee": That is, cause thee to offend.Jesus uses strong, figurative language here to teach us how seriously we must take sin. He is not telling us literally to mutilate ourselves. Rather, we must be willing to remove anything from our lives that leads us away from God, even when giving it up is difficult or painful. “Their angels always see the face of my Father”This is one of the most beautiful lines:“See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.”This is one of the biblical foundations for the Christian understanding of guardian angels.Notice the reason Jesus gives for not despising these little ones: they are precious before God.The person whom the world might overlook is not overlooked by God.

O ruído de um mercado de Maputo chegou este fim-de-semana, 19 e 20 de Setembro, à Cité du Cinéma, em Saint-Denis, nos arredores de Paris. Na inauguração do novo espaço cultural, o coreógrafo moçambicano Idio Chichava apresentou We Gather in the Embers of the Noise That Burns, uma criação onde corpos e vozes transformam a agitação diária em memória, resistência e celebração. Há buzinas, vendedoras que chamam pelos clientes, conversas sobrepostas e corpos que tentam abrir caminho. Para Idio Chichava, esse aparente caos sonoro não é apenas ruído é uma forma de contar a vida. Foi a partir da atmosfera do mercado de Xiquelene, um dos mais movimentados de Maputo, que nasceu a pesquisa de Dzudza, da qual deriva a performance apresentada durante o fim-de-semana de inauguração da Cité du Cinéma. “É mesmo um reflexo, um espelho dos nossos mercados em Moçambique, sobretudo do mercado de Xiquelene”, explica o coreógrafo. “Desde o momento em que se põem os pés lá, há muito ruído, muito barulho, muita intensidade.” Mas cada som transporta uma necessidade: “Cada corpo chama pelo seu produto, cada buzina de transporte público emite alguma coisa. Sente-se uma espécie de luta quotidiana, um objectivo quotidiano a ser conseguido.” Por isso, insiste, não se trata de um barulho que incomoda. “É um barulho que nos acorda para a realidade, para a realidade da luta quotidiana.” Uma realidade que, para Idio Chichava, acaba por se inscrever nos próprios corpos: “Faz parte do nosso quotidiano. De certa forma, somos nós. Faz parte da nossa voz, faz parte da nossa pele, faz parte do nosso corpo global.” Em We Gather in the Embers of the Noise That Burns, a fronteira entre dança e música quase desaparece. O canto, presença recorrente no trabalho do coreógrafo, serve para organizar aquilo que à primeira vista parece desordem. “Quis perceber que desafios teríamos em harmonizar todo esse barulho e de que forma o barulho vira uma espécie de entrega sonora harmonizada entre todos os corpos”, explica. O resultado é uma composição em que os bailarinos reproduzem, transformam e partilham os sons de uma cidade. Na versão apresentada em Saint-Denis estão sete intérpretes, embora a criação original reúna um grupo mais alargado de 13 bailarinos. Para Idio Chichava, essa ausência é também matéria coreográfica. “Para além do trabalho que fazem, carregam a memória dos colegas que não estão aqui.” É, diz, “uma reflexão sobre legados, sobre aquilo que deixamos uns para os outros”. O mercado torna-se, assim, palco, mas o palco também pode transformar-se em mercado. “De que forma conseguimos trabalhar o espaço cénico como um grande teatro, como um grande mercado, e vice-versa? Como é que o mercado se pode transformar num grande teatro para nós e como é que o espaço do teatro também se pode transformar um grande mercado?” É nesse movimento de ida e volta que os sons inicialmente dispersos encontram uma organização colectiva. A própria separação entre intérpretes e espectadores é posta em causa. No final, o público é convidado a entrar no espaço da performance. “Reflectimos sobre as fronteiras do espaço cénico”, explica Chichava. “Insistimos na ideia de saber de que maneira o público pode sair com uma parte do espectáculo no corpo ou na voz.” Desta vez, acrescenta, “é mesmo um convite a expressar-se”. No centro dessa paisagem de Xiquelene estão também as mulheres. “É um mercado que tem uma identidade feminina muito forte”, sublinha. Daí a presença das capulanas e dos lenços, elementos que a coreografia retira do dia-a-dia moçambicano para lhes dar outras possibilidades em palco. Na criação integral de Dzudza, a capulana surge como figurino, extensão do corpo e matéria de movimento. Idio Chichava leva essa escolha mais longe ao colocar corpos masculinos dentro de símbolos habitualmente associados ao feminino. “Quis ir muito a fundo sobre a simbologia deste tecido na comunidade moçambicana e, sobretudo, na pessoa feminina.” Há também uma provocação deliberada à sociedade: “Como vem um homem vestido como uma mulher e entra para fazer dança? A partir da dança, toda a gente pode apreciar um corpo. Aqui expõe-se um corpo masculino através de simbologias muito ligadas ao feminino.” “Então, que se discuta. Vamos ao debate”, desafia. Em Moçambique, diz, essas experiências já existem, embora ainda em círculos reduzidos. O horizonte que procura é outro: “A ideia é que a comunidade se dilua e que a sociedade moçambicana viva simplesmente a felicidade de ter um ser humano por perto, e não estereótipos. Vamos celebrar a nossa humanidade, o nosso sentido de afeição, porque o mundo é muito curto para todos.” Se a voz ocupa tanto espaço no trabalho de Idio Chichava, a origem deve ser procurada nas danças tradicionais moçambicanas, a sua primeira escola. “É simplesmente na dança tradicional que está a verdadeira nascente deste encontro”, afirma. É daí que vêm a articulação entre gesto e canto, as músicas populares, as referências religiosas, o gospel e a música cristã. “É essa miscelânea de vivências na própria cidade de Maputo”, resume. Depois de vários anos entre Moçambique e França, o coreógrafo escolheu instalar o centro do seu trabalho na periferia de Maputo, no bairro da Polana Caniço, onde está a nascer o seu espaço de criação. “Cresci muito no centro da cidade, nasci no centro de Maputo, mas agora faz sentido para mim estar na periferia.” O projecto, apoiado através do Salavisa European Dance Award, que Idio Chichava venceu em 2024 juntamente com Dorothée Munyaneza, pretende ser espaço artístico e lugar de transmissão à comunidade. “O que eu posso fazer hoje é dar um lugar na Polana Caniço onde os jovens possam situar-se, criar e afirmar as suas obras”, explica. A ambição ultrapassa os bailarinos: “A comunidade inteira da Polana Caniço já se sente em casa, sente-se à vontade para estar nesse lugar.” E é também aí que o coreógrafo regressa ao princípio de tudo: ao corpo como arquivo. Das danças tradicionais que aprendeu, diz guardar “o repertório todo” e, sobretudo, uma frase dos seus professores: “Temos que dançar hoje para amanhã sermos fortes.” É por isso, conclui, “que até hoje ainda danço”.

Em entrevista à Rádio Tupi, do Rio de Janeiro, o presidente Lula afirmou que sempre foi contra a GLO (Garantia da Lei e da Ordem).Foi ele, porém, quem decretou a operação em novembro de 2023, com foco em portos e aeroportos de São Paulo e do Rio.No Papo Antagonista, Duda Teixeira e Carlos Graieb resgatam as declarações da época e analisam por que as GLOs anteriores não funcionaram no Rio.Eles também comentam a posição de Lula sobre a classificação de PCC e Comando Vermelho como organizações terroristas pelos EUA de Donald Trump, e a promessa de criar o Ministério da Segurança Pública.Papo Antagonista é o programa que explica e debate os principais acontecimentos do dia com análises críticas e aprofundadas sobre a política brasileira e seus bastidores.    O programa traz contexto e opinião sobre os temas mais quentes da atualidade. Com foco em jornalismo, eleições e debate, é um espaço essencial para quem busca informação de qualidade.    

36 And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat.Rogabat autem illum quidam de pharisaeis ut manducaret cum illo. Et ingressus domum pharisaei discubuit. 37 And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment;Et ecce mulier, quae erat in civitate peccatrix, ut cognovit quod accubuisset in domo pharisaei, attulit alabastrum unguenti : 38 And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment.et stans retro secus pedes ejus, lacrimis coepit rigare pedes ejus, et capillis capitis sui tergebat, et osculabatur pedes ejus, et unguento ungebat. 39 And the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner.Videns autem pharisaeus, qui vocaverat eum, ait intra se dicens : Hic si esset propheta, sciret utique quae et qualis est mulier, quae tangit eum : quia peccatrix est. 40 And Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it.Et respondens Jesus, dixit ad illum : Simon, habeo tibi aliquid dicere. At ille ait : Magister, dic. 41 A certain creditor had two debtors, the one who owed five hundred pence, and the other fifty.Duo debitores erant cuidam foeneratori : unus debebat denarios quingentos, et alius quinquaginta. 42 And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?Non habentibus illis unde redderent, donavit utrisque. Quis ergo eum plus diligit? 43 Simon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly.Respondens Simon dixit : Aestimo quia is cui plus donavit. At ille dixit : Recte judicasti. 44 And turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house, thou gavest me no water for my feet; but she with tears hath washed my feet, and with her hairs hath wiped them.Et conversus ad mulierem, dixit Simoni : Vides hanc mulierem? Intravi in domum tuam, aquam pedibus meis non dedisti : haec autem lacrimis rigavit pedes meos, et capillis suis tersit. 45 Thou gavest me no kiss; but she, since she came in, hath not ceased to kiss my feet.Osculum mihi non dedisti : haec autem ex quo intravit, non cessavit osculari pedes meos. 46 My head with oil thou didst not anoint; but she with ointment hath anointed my feet.Oleo caput meum non unxisti : haec autem unguento unxit pedes meos. 47 Wherefore I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.Propter quod dico tibi : remittuntur ei peccata multa, quoniam dilexit multum. Cui autem minus dimittitur, minus diligit. 48 And he said to her: Thy sins are forgiven thee.Dixit autem ad illam : Remittuntur tibi peccata. 49 And they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also?Et coeperunt qui simul accumbebant, dicere intra se : Quis est hic qui etiam peccata dimittit? 50 And he said to the woman: Thy faith hath made thee safe, go in peace.Dixit autem ad mulierem : Fides tua te salvam fecit : vade in pace.[47] "Many sins are forgiven her, because she hath loved much": In the scripture an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; for the sins of this woman, in this verse, are said to be forgiven, because she loved much: but (ver. 50) Christ tells her, Thy faith hath made thee safe. Hence in a true conversion are joined faith, hope, love, sorrow for sin, and other pious dispositions.

Neste episódio do ESTATÍSTICA COM H, Herivelto Nunes descomplica esse conceito usando uma metáfora simples: uma panela de sopa. Descubra como uma pequena "colherada" (a amostra) consegue representar o Brasil inteiro, entenda de uma vez por todas o que é o famoso empate técnico e descubra por que os institutos não entrevistam todo mundo de uma vez.

 24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.Nemo potest duobus dominis servire : aut enim unum odio habebit, et alterum diliget : aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonae. 25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?Ideo dico vobis, ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum? 26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?Respicite volatilia caeli, quoniam non serunt, neque metunt, neque congregant in horrea : et Pater vester caelestis pascit illa. Nonne vos magis pluris estis illis? 27 And which of you by taking thought, can add to his stature by one cubit?Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum? 28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.Et de vestimento quid solliciti estis? Considerate lilia agri quomodo crescunt : non laborant, neque nent. 29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. 30 And if the grass of the field, which is today, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?Si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei? 31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur? 32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.haec enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis. 33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.Quaerite ergo primum regnum Dei, et justitiam ejus : et haec omnia adjicientur vobis.[24] "Mammon": That is, riches, worldly interest

 24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.Nemo potest duobus dominis servire : aut enim unum odio habebit, et alterum diliget : aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonae. 25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?Ideo dico vobis, ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum? 26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?Respicite volatilia caeli, quoniam non serunt, neque metunt, neque congregant in horrea : et Pater vester caelestis pascit illa. Nonne vos magis pluris estis illis? 27 And which of you by taking thought, can add to his stature by one cubit?Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum? 28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.Et de vestimento quid solliciti estis? Considerate lilia agri quomodo crescunt : non laborant, neque nent. 29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. 30 And if the grass of the field, which is today, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?Si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei? 31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur? 32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.haec enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis. 33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.Quaerite[24] "Mammon": That is, riches, worldly interest.St Giles was from Athens and he fled to south of France. There he lived as a hermit in a vast forest. He was discovered there by King Theodoric and he founded a monestery and was so famous on account of his miracles that many churches were dedicated to him. He died in the 6th century.

24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.Nemo potest duobus dominis servire : aut enim unum odio habebit, et alterum diliget : aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonae. 25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?Ideo dico vobis, ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum? 26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?Respicite volatilia caeli, quoniam non serunt, neque metunt, neque congregant in horrea : et Pater vester caelestis pascit illa. Nonne vos magis pluris estis illis? 27 And which of you by taking thought, can add to his stature by one cubit?Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum? 28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.Et de vestimento quid solliciti estis? Considerate lilia agri quomodo crescunt : non laborant, neque nent. 29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. 30 And if the grass of the field, which is today, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?Si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei? 31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur? 32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.haec enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis. 33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.Quaerite ergo primum regnum Dei, et justitiam ejus : et haec omnia adjicientur vobis.[24] "Mammon": That is, riches, worldly interest.

1 At that hour the disciples came to Jesus, saying: Who thinkest thou is the greater in the kingdom of heaven?In illa hora accesserunt discipuli ad Jesum, dicentes : Quis, putas, major est in regno caelorum? 2 And Jesus calling unto him a little child, set him in the midst of them,Et advocans Jesus parvulum, statuit eum in medio eorum, 3 And said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.et dixit : Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. 4 Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.Quicumque ergo humiliaverit se sicut parvulus iste, hic est major in regno caelorum. 5 And he that shall receive one such little child in my name, receiveth me.Et qui susceperit unum parvulum talem in nomine meo, me suscipit :St Joseph Calasanctius was a Spaniard of a noble family. He was famous for his charity towards children and founded the Piarists or the Order of Clerks Regular of the Poor Schools of the Mother of God for the education of children. He died when he was 92 in the year 1648 A.D.

O Vasco reivindica protagonismo no Maracanã, mas a história recente do estádio mostra outro cenário. Quando o complexo esteve abandonado após as Olimpíadas de 2016, foi o Flamengo quem assumiu custos, articulou jogos e ajudou a recuperar a operação.Em 2017, o clube voltou a investir na recuperação do estádio. Em 2019, participou das articulações que levaram ao rompimento com a antiga concessionária e tentou inicialmente incluir o Vasco no projeto de gestão.Neste vídeo, reconstituímos essa cronologia e mostramos o contraste entre o discurso atual sobre o Maracanã e a postura dos clubes nos momentos em que o estádio mais precisava de investimento e iniciativa.QUER FALAR E INTERAGIR CONOSCO?:    CONTATO I contato@serflamengo.com.br SITE I ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠serflamengo.com.br⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TWITTER I ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@BlogSerFlamengo⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠INSTAGRAM I ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@BlogSerFlamengo⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#Flamengo #NotíciasDoFlamengo #Vasco

 23 And turning to his disciples, he said: Blessed are the eyes that see the things which you see.Et conversus ad discipulos suos, dixit : Beati oculi qui vident quae vos videtis. 24 For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.Dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis, et non viderunt : et audire quae auditis, et non audierunt. 25 And behold a certain lawyer stood up, tempting him, and saying, Master, what must I do to possess eternal life?Et ecce quidam legisperitus surrexit tentans illum, et dicens : Magister, quid faciendo vitam aeternam possidebo? 26 But he said to him: What is written in the law? how readest thou?At ille dixit ad eum : In lege quid scriptum est? quomodo legis? 27 He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.Ille respondens dixit : Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua : et proximum tuum sicut teipsum. 28 And he said to him: Thou hast answered right: this do, and thou shalt live.Dixitque illi : Recte respondisti : hoc fac, et vives. 29 But he willing to justify himself, said to Jesus: And who is my neighbour?Ille autem volens justificare seipsum, dixit ad Jesum : Et quis est meus proximus? 30 And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him went away, leaving him half dead.Suscipiens autem Jesus, dixit : Homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui etiam despoliaverunt eum : et plagis impositis abierunt semivivo relicto. 31 And it chanced, that a certain priest went down the same way: and seeing him, passed by.Accidit autem ut sacerdos quidam descenderet eadem via : et viso illo praeterivit. 32 In like manner also a Levite, when he was near the place and saw him, passed by.Similiter et Levita, cum esset secus locum, et videret eum, pertransiit. 33 But a certain Samaritan being on his journey, came near him; and seeing him, was moved with compassion.Samaritanus autem quidam iter faciens, venit secus eum : et videns eum, misericordia motus est. 34 And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn, and took care of him.Et appropians alligavit vulnera ejus, infundens oleum et vinum : et imponens illum in jumentum suum, duxit in stabulum, et curam ejus egit. 35 And the next day he took out two pence, and gave to the host, and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.Et altera die protulit duos denarios, et dedit stabulario, et ait : Curam illius habe : et quodcumque supererogaveris, ego cum rediero reddam tibi. 36 Which of these three, in thy opinion, was neighbour to him that fell among the robbers?Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones? 37 But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.At ille dixit : Qui fecit misericordiam in illum. Et ait illi Jesus : Vade, et tu fac similiter.St Agapitus was martyred when he was only 15 years old. He endured many cruel tortures and was beheaded at Praeneste in Italy in 275 A.D.

 23 And turning to his disciples, he said: Blessed are the eyes that see the things which you see.Et conversus ad discipulos suos, dixit : Beati oculi qui vident quae vos videtis. 24 For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.Dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis, et non viderunt : et audire quae auditis, et non audierunt. 25 And behold a certain lawyer stood up, tempting him, and saying, Master, what must I do to possess eternal life?Et ecce quidam legisperitus surrexit tentans illum, et dicens : Magister, quid faciendo vitam aeternam possidebo? 26 But he said to him: What is written in the law? how readest thou?At ille dixit ad eum : In lege quid scriptum est? quomodo legis? 27 He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.Ille respondens dixit : Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua : et proximum tuum sicut teipsum. 28 And he said to him: Thou hast answered right: this do, and thou shalt live.Dixitque illi : Recte respondisti : hoc fac, et vives. 29 But he willing to justify himself, said to Jesus: And who is my neighbour?Ille autem volens justificare seipsum, dixit ad Jesum : Et quis est meus proximus? 30 And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him went away, leaving him half dead.Suscipiens autem Jesus, dixit : Homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui etiam despoliaverunt eum : et plagis impositis abierunt semivivo relicto. 31 And it chanced, that a certain priest went down the same way: and seeing him, passed by.Accidit autem ut sacerdos quidam descenderet eadem via : et viso illo praeterivit. 32 In like manner also a Levite, when he was near the place and saw him, passed by.Similiter et Levita, cum esset secus locum, et videret eum, pertransiit. 33 But a certain Samaritan being on his journey, came near him; and seeing him, was moved with compassion.Samaritanus autem quidam iter faciens, venit secus eum : et videns eum, misericordia motus est. 34 And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn, and took care of him.Et appropians alligavit vulnera ejus, infundens oleum et vinum : et imponens illum in jumentum suum, duxit in stabulum, et curam ejus egit. 35 And the next day he took out two pence, and gave to the host, and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.Et altera die protulit duos denarios, et dedit stabulario, et ait : Curam illius habe : et quodcumque supererogaveris, ego cum rediero reddam tibi. 36 Which of these three, in thy opinion, was neighbour to him that fell among the robbers?Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones? 37 But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.At ille dixit : Qui fecit misericordiam in illum. Et ait illi Jesus : Vade, et tu fac similiter.

Aqui em Belo Horizonte, na orla da Lagoa da Pampulha, tem um lugar de pegação. Um motoqueiro novinho me abordou cheio de tesão.

Quis joins Selection Process for a raw conversation about dating, relationships, standards, leadership, faith, and why he's remained single for nearly 10 years.At 43, Quis says he knows exactly what he wants in a woman and isn't willing to compromise just to say he's in a relationship. He breaks down the one question he asks women to determine compatibility, why he believes a man should lead the relationship, and why exclusivity doesn't automatically mean someone is his girlfriend.The conversation gets even deeper as David challenges him on submission, marriage, physical attraction, intimacy before marriage, and whether his standards are actually helping him find a wife or keeping him single.Is Quis being intentional about choosing the right woman, or are his standards making it almost impossible to find her?Watch the full episode and tell us what you think in the comments.Would YOU pass Quis' selection process?Follow Quis https://www.instagram.com/stillchivalrous/Our Sponsors:* Check out Storyblocks and use my code storyblocks.com/socialproof for a great deal: https://www.storyblocks.comAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.Nemo potest duobus dominis servire : aut enim unum odio habebit, et alterum diliget : aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonae. 25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?Ideo dico vobis, ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum? 26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?Respicite volatilia caeli, quoniam non serunt, neque metunt, neque congregant in horrea : et Pater vester caelestis pascit illa. Nonne vos magis pluris estis illis? 27 And which of you by taking thought, can add to his stature by one cubit?Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum? 28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.Et de vestimento quid solliciti estis? Considerate lilia agri quomodo crescunt : non laborant, neque nent. 29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. 30 And if the grass of the field, which is today, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?Si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei? 31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur? 32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.haec enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis. 33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.Quaerite ergo primum regnum Dei, et justitiam ejus : et haec omnia adjicientur vobis.[24] "Mammon": That is, riches, worldly interest.St Cajetan endeavored to imitate the Apostles in absolute poverty. He died A.D. 1547.

No episódio de hoje do Kiwicast, recebemos Déborah Oliveira, mentora de afiliados especialista em lojas parceiras, com mais de R$7 milhões faturados e 60 mil alunos formados.Em abril de 2021, Déborah estava no pior momento da vida. Recém casada, falida, endividada e sem trabalho. Navegando pelo TikTok no meio da pandemia, viu uma mulher dizendo que ganhava R$15 mil por semana com a internet. Achou mentira. Entrou em contato para provar que era golpe. Comprou o primeiro curso chorando, em 12 parcelas deR$29,90, achando que estava jogando dinheiro fora.Resultado do primeiro mês: R$15 mil em 20 dias. Naquele momento disse para si mesma que nunca mais voltaria ao queera. O caminho não foi linear. Em 2023 faliu no digital. Quis impressionar o mundo e se perdeu. Voltou do zero pelasegunda vez, com filho recém nascido, descobriu as lojas parceiras no nicho de maternidade e se reergueu. Hoje é referência em Shopee, Amazon, Mercado Livre e TikTok Shop, ensinando pessoas anônimas a construírem renda real sem precisar aparecer e sem depender de audiência.No Kiwicast, ela falou sobre:●     Como fez R$15 mil em 20 dias comprando o primeiro curso chorando●     Por que faliu no digital em 2023 e como reconstruiu tudo do zero pela segunda vez●     Como transformar comissões de centavos em R$7 milhões com lojas parceiras●     Qual o primeiro passo para começar em afiliação sem audiência e sem aparecer●     O que significa "fingir até se tornar" na prática do dia a diaAprenda com quem vive o mercado digital na prática.Dá o play e deixe nos comentários qual foi o melhor insight que você tirou do episódio.Nosso Instagram é @Kiwify

36 And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat.Rogabat autem illum quidam de pharisaeis ut manducaret cum illo. Et ingressus domum pharisaei discubuit. 37 And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment;Et ecce mulier, quae erat in civitate peccatrix, ut cognovit quod accubuisset in domo pharisaei, attulit alabastrum unguenti : 38 And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment.et stans retro secus pedes ejus, lacrimis coepit rigare pedes ejus, et capillis capitis sui tergebat, et osculabatur pedes ejus, et unguento ungebat. 39 And the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner.Videns autem pharisaeus, qui vocaverat eum, ait intra se dicens : Hic si esset propheta, sciret utique quae et qualis est mulier, quae tangit eum : quia peccatrix est. 40 And Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it.Et respondens Jesus, dixit ad illum : Simon, habeo tibi aliquid dicere. At ille ait : Magister, dic. 41 A certain creditor had two debtors, the one who owed five hundred pence, and the other fifty.Duo debitores erant cuidam foeneratori : unus debebat denarios quingentos, et alius quinquaginta. 42 And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?Non habentibus illis unde redderent, donavit utrisque. Quis ergo eum plus diligit? 43 Simon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly.Respondens Simon dixit : Aestimo quia is cui plus donavit. At ille dixit : Recte judicasti. 44 And turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house, thou gavest me no water for my feet; but she with tears hath washed my feet, and with her hairs hath wiped them.Et conversus ad mulierem, dixit Simoni : Vides hanc mulierem? Intravi in domum tuam, aquam pedibus meis non dedisti : haec autem lacrimis rigavit pedes meos, et capillis suis tersit. 45 Thou gavest me no kiss; but she, since she came in, hath not ceased to kiss my feet.Osculum mihi non dedisti : haec autem ex quo intravit, non cessavit osculari pedes meos. 46 My head with oil thou didst not anoint; but she with ointment hath anointed my feet.Oleo caput meum non unxisti : haec autem unguento unxit pedes meos. 47 Wherefore I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.Propter quod dico tibi : remittuntur ei peccata multa, quoniam dilexit multum. Cui autem minus dimittitur, minus diligit. 48 And he said to her: Thy sins are forgiven thee.Dixit autem ad illam : Remittuntur tibi peccata. 49 And they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also?Et coeperunt qui simul accumbebant, dicere intra se : Quis est hic qui etiam peccata dimittit? 50 And he said to the woman: Thy faith hath made thee safe, go in peace.Dixit autem ad mulierem : Fides tua te salvam fecit : vade in pace.[47] "Many sins are forgiven her, because she hath loved much": In the scripture an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; for the sins of this woman, in this verse, are said to be forgiven, because she loved much: but (ver. 50) Christ tells her, Thy faith hath made thee safe. Hence in a true conversion are joined faith, hope, love, sorrow for sin, and other pious dispositions.

This is a free preview of a paid episode. To hear more, please visit our Patreon. Ben Lindbergh and Meg Rowley share listener solutions to the mystery of why the 12-straight-hits club is such an undistinguished group, the Home Run Derby field, Bryce Harper’s video message (13:28) to a sports-betting addict and sportsbooks’ practice of preying on whales, the disparity (35:54) in the recent treatment of two pitchers who had no-hitters in progress, and Zack Wheeler’s gripe against All-Star selecting, then (1:02:42) answer a listener email about how much a game one has to have seen to claim to have “watched” it, and Stat Blast (1:23:20) about partial home run robberies, games with matching starter pitch and strike counts, historical team no-hitter conversion rates, and prolific “first” strikeout and home-run recorders. Audio intro: Ian H., “Effectively Wild Theme” Audio outro: Justin Peters, “Effectively Wild Theme” Link to Tolbert record post 1 Link to Tolbert record post 2 Link to Williams 11th hit Link to Pedroia 11th hit Link to HRD field Link to Norway rowing pedant Link to Inquirer article on Harper Link to Post article on Harper Link to lawsuit article Link to Giannis/Kalshi article Link to gambling damage research 1 Link to gambling damage research 2 Link to addiction story 1 Link to addiction story 2 Link to addiction story 3 Link to addiction story 4 Link to addiction story 5 Link to story on Jones 1 Link to story on Jones 2 Link to Jones game log Link to questions about Jones Link to Jones Q&A Link to Cease story Link to BP on Cease Link to top 2026 pitch counts Link to Blum on pulling pitchers Link to Scott/PCA clip Link to Ben on no-hitter strike zones Link to Wheeler quote clip Link to Wheeler’s agent article Link to latest Luzardo start Link to 2025 Phillies ASG complaints Link to “May I meet you?” meme Link to Pascal’s wager wiki Link to “Quis custodiet ipsos custodes?” Link to Simpson/Adell robbery Link to Glavine game 1 Link to Glavine game 2 Link to Nola question Link to Bois on Stieb Link to Stat Blast data Link to listener emails database Link to Cubs fact 1 Link to Cubs fact 2 Link to MLBTR on Ohtani Link to MLBTR on Wetherholt Sponsor Us on Patreon Give a Gift Subscription Email Us: podcast@fangraphs.com Effectively Wild Subreddit Effectively Wild Wiki Apple Podcasts Feed Spotify Feed YouTube Playlist Facebook Group Bluesky Account Twitter Account Get Our Merch! var SERVER_DATA = Object.assign(SERVER_DATA || {}); Source

Olá, bio-ouvintes! Você já parou para pensar em como o nosso podcast nasceu e quem faz a mágica acontecer por aqui? No episódio de hoje, abrimos os bastidores para contar a nossa história!

57 Now Elizabeth's full time of being delivered was come, and she brought forth a son.Elisabeth autem impletum est tempus pariendi, et peperit filium. 58 And her neighbours and kinsfolks heard that the Lord had shewed his great mercy towards her, and they congratulated with her.Et audierunt vicini et cognati ejus quia magnificavit Dominus misericordiam suam cum illa, et congratulabantur ei. 59 And it came to pass, that on the eighth day they came to circumcise the child, and they called him by his father's name Zachary.Et factum est in die octavo, venerunt circumcidere puerum, et vocabant eum nomine patris sui Zachariam. 60 And his mother answering, said: Not so; but he shall be called John.Et respondens mater ejus, dixit : Nequaquam, sed vocabitur Joannes. 61 And they said to her: There is none of thy kindred that is called by this name.Et dixerunt ad illam : Quia nemo est in cognatione tua, qui vocetur hoc nomine. 62 And they made signs to his father, how he would have him called.Innuebant autem patri ejus, quem vellet vocari eum. 63 And demanding a writing table, he wrote, saying: John is his name. And they all wondered.Et postulans pugillarem scripsit, dicens : Joannes est nomen ejus. Et mirati sunt universi. 64 And immediately his mouth was opened, and his tongue loosed, and he spoke, blessing God.Apertum est autem illico os ejus, et lingua ejus, et loquebatur benedicens Deum. 65 And fear came upon all their neighbours; and all these things were noised abroad over all the hill country of Judea.Et factus est timor super omnes vicinos eorum : et super omnia montana Judaeae divulgabantur omnia verba haec : 66 And all they that had heard them laid them up in their heart, saying: What an one, think ye, shall this child be? For the hand of the Lord was with him.et posuerunt omnes qui audierant in corde suo, dicentes : Quis, putas, puer iste erit? etenim manus Domini erat cum illo. 67 And Zachary his father was filled with the Holy Ghost; and he prophesied, saying:Et Zacharias pater ejus repletus est Spiritu Sancto : et prophetavit, dicens : 68 Blessed be the Lord God of Israel; because he hath visited and wrought the redemption of his people:Benedictus Dominus Deus Israel, quia visitavit, et fecit redemptionem plebis suae :

 57 Now Elizabeth's full time of being delivered was come, and she brought forth a son.Elisabeth autem impletum est tempus pariendi, et peperit filium. 58 And her neighbours and kinsfolks heard that the Lord had shewed his great mercy towards her, and they congratulated with her.Et audierunt vicini et cognati ejus quia magnificavit Dominus misericordiam suam cum illa, et congratulabantur ei. 59 And it came to pass, that on the eighth day they came to circumcise the child, and they called him by his father's name Zachary.Et factum est in die octavo, venerunt circumcidere puerum, et vocabant eum nomine patris sui Zachariam. 60 And his mother answering, said: Not so; but he shall be called John.Et respondens mater ejus, dixit : Nequaquam, sed vocabitur Joannes. 61 And they said to her: There is none of thy kindred that is called by this name.Et dixerunt ad illam : Quia nemo est in cognatione tua, qui vocetur hoc nomine. 62 And they made signs to his father, how he would have him called.Innuebant autem patri ejus, quem vellet vocari eum. 63 And demanding a writing table, he wrote, saying: John is his name. And they all wondered.Et postulans pugillarem scripsit, dicens : Joannes est nomen ejus. Et mirati sunt universi. 64 And immediately his mouth was opened, and his tongue loosed, and he spoke, blessing God.Apertum est autem illico os ejus, et lingua ejus, et loquebatur benedicens Deum. 65 And fear came upon all their neighbours; and all these things were noised abroad over all the hill country of Judea.Et factus est timor super omnes vicinos eorum : et super omnia montana Judaeae divulgabantur omnia verba haec : 66 And all they that had heard them laid them up in their heart, saying: What an one, think ye, shall this child be? For the hand of the Lord was with him.et posuerunt omnes qui audierant in corde suo, dicentes : Quis, putas, puer iste erit? etenim manus Domini erat cum illo. 67 And Zachary his father was filled with the Holy Ghost; and he prophesied, saying:Et Zacharias pater ejus repletus est Spiritu Sancto : et prophetavit, dicens : 68 Blessed be the Lord God of Israel; because he hath visited and wrought the redemption of his people:Benedictus Dominus Deus Israel, quia visitavit, et fecit redemptionem plebis suae :

 1 Now the publicans and sinners drew near unto him to hear him.Erant autem appropinquantes ei publicani, et peccatores ut audirent illum. 2 And the Pharisees and the scribes murmured, saying: This man receiveth sinners, and eateth with them.Et murmurabant pharisaei, et scribae, dicentes : Quia hic peccatores recipit, et manducat cum illis. 3 And he spoke to them this parable, saying:Et ait ad illos parabolam istam dicens : 4 What man of you that hath an hundred sheep: and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost, until he find it?Quis ex vobis homo, qui habet centum oves, et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam quae perierat, donec inveniat eam? 5 And when he hath found it, lay it upon his shoulders, rejoicing:Et cum invenerit eam, imponit in humeros suos gaudens : 6 And coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?et veniens domum convocat amicos et vicinos, dicens illis : Congratulamini mihi, quia inveni ovem meam, quae perierat. 7 I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.Dico vobis quod ita gaudium erit in caelo super uno peccatore poenitentiam agente, quam super nonaginta novem justis, qui non indigent poenitentia. 8 Or what woman having ten groats; if she lose one groat, doth not light a candle, and sweep the house, and seek diligently until she find it?Aut quae mulier habens drachmas decem, si perdiderit drachmam unam, nonne accendit lucernam, et everrit domum, et quaerit diligenter, donec inveniat? 9 And when she hath found it, call together her friends and neighbours, saying: Rejoice with me, because I have found the groat which I had lost.Et cum invenerit convocat amicas et vicinas, dicens : Congratulamini mihi, quia inveni drachmam quam perdideram. 10 So I say to you, there shall be joy before the angels of God upon one sinner doing penance.Ita, dico vobis, gaudium erit coram angelis Dei super uno peccatore poenitentiam agente.[10] "Before the angels": By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance and consequently a knowledge of it.The human race-Jews and Gentiles -fallen into wickedness and sin, is represented by the lost sheep which the divine Shepard bears on His shoulders, and by the lost drachma which the Church finds again.

1 Now the publicans and sinners drew near unto him to hear him.Erant autem appropinquantes ei publicani, et peccatores ut audirent illum. 2 And the Pharisees and the scribes murmured, saying: This man receiveth sinners, and eateth with them.Et murmurabant pharisaei, et scribae, dicentes : Quia hic peccatores recipit, et manducat cum illis. 3 And he spoke to them this parable, saying:Et ait ad illos parabolam istam dicens : 4 What man of you that hath an hundred sheep: and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost, until he find it?Quis ex vobis homo, qui habet centum oves, et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam quae perierat, donec inveniat eam? 5 And when he hath found it, lay it upon his shoulders, rejoicing:Et cum invenerit eam, imponit in humeros suos gaudens : 6 And coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?et veniens domum convocat amicos et vicinos, dicens illis : Congratulamini mihi, quia inveni ovem meam, quae perierat. 7 I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.Dico vobis quod ita gaudium erit in caelo super uno peccatore poenitentiam agente, quam super nonaginta novem justis, qui non indigent poenitentia. 8 Or what woman having ten groats; if she lose one groat, doth not light a candle, and sweep the house, and seek diligently until she find it?Aut quae mulier habens drachmas decem, si perdiderit drachmam unam, nonne accendit lucernam, et everrit domum, et quaerit diligenter, donec inveniat? 9 And when she hath found it, call together her friends and neighbours, saying: Rejoice with me, because I have found the groat which I had lost.Et cum invenerit convocat amicas et vicinas, dicens : Congratulamini mihi, quia inveni drachmam quam perdideram. 10 So I say to you, there shall be joy before the angels of God upon one sinner doing penance.Ita, dico vobis, gaudium erit coram angelis Dei super uno peccatore poenitentiam agente.[10] "Before the angels": By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance and consequently a knowledge of it.

Como a interpretação pode destruir a comunicação, e as relações humanas.

Entre o concreto das cidades e o eco das quadras, o basquete de rua ganha densidade, memória e significado no olhar do fotógrafo brasileiro Dante Prochet. Em sua primeira exposição, no Porto, ele constrói uma narrativa visual que ultrapassa o esporte e se firma como um retrato sensível de identidade, pertencimento e vida urbana. Luciana Quaresma, correspondente da RFI em Lisboa Nas imagens de Dante Prochet a quadra não é apenas um espaço delimitado por linhas, mas também um território simbólico. É ali que corpos se movem, histórias se cruzam e comunidades se formam. É dessa matéria viva que nasce a mostra “Basquete: O Manifesto”. A exposição de estreia do fotógrafo brasileiro em Portugal revela um olhar autoral consistente. Aos 20 anos, vivendo há cinco no país, o fotógrafo apresenta um trabalho que surpreende pela maturidade e pela clareza de intenção. O projeto teve origem em um livro, concebido como trabalho final acadêmico e, que ganha escala e intensidade em novo contexto. As imagens, ampliadas, impressas com cuidado e distribuídas de forma a manter o ritmo narrativo do livro, convidam o espectador a uma experiência mais lenta, quase imersiva. “Manifesto”, aqui, não é metáfora vazia e sim, como define o próprio artista, uma declaração. “Quis mostrar, pelas minhas fotos, a cultura do basquete de rua”, explica. Ele faz isso deslocando o olhar do jogo em si para os elementos que o sustentam e carregam história: os encontros, os códigos, os gestos e os espaços.   Lisboa e Nova York O trabalho se organiza a partir de um eixo geográfico e simbólico, entre Lisboa e Nova York. Duas cidades que, à primeira vista, pouco têm em comum, mas que se aproximam na linguagem universal do basquete de rua. “Nova York é o centro desse universo, com quadras icônicas por onde passaram e ainda passam jogadores da NBA e grandes nomes do basquete mundial. São espaços carregados de história, quase míticos dentro da cultura do esporte. O que me interessava era justamente colocar isso em diálogo com a realidade portuguesa, muito mais discreta em termos de projeção, mas que, para mim, tem o mesmo peso em significado. São contextos diferentes, mas que se encontram na forma como o basquete de rua constrói comunidade e identidade”, afirma. Um manifesto entre memória e território Nas imagens feitas na cidade americana, as quadras surgem como espaços carregados de memória, lugares onde passaram jogadores profissionais, onde nasceram lendas e onde o jogo se mistura à própria construção da identidade local. Em Lisboa, por outro lado, o olhar se volta também para as ausências, como a precariedade, a falta de incentivo, a fragilidade de estruturas das quais, muitas vezes, dependem comunidades inteiras. É nesse ponto que o trabalho ganha densidade crítica. Fotografias como Quadra Quebrada condensam essa tensão. A imagem nasceu de uma experiência pessoal, depois que uma quadra próxima à casa do fotógrafo teve a cesta retirada após reclamações de barulho. “Ali existia uma comunidade. Quando tiraram a cesta, aquilo simplesmente acabou”, lembra. O que se vê, então, não é apenas a ausência de um equipamento, mas o esvaziamento de um espaço de convivência. Uma estética que aproxima A força das imagens também reside na linguagem utilizada. Influenciado por nomes como William Klein, nova-iorquino e um dos fotografos mais influentes do século XX, Prochet aposta em uma estética mais crua, menos polida, que aproxima o espectador da ação. Há movimento, ruído, tensão. Ao mesmo tempo, referências como Robert Adams, fotógrafo americano ligado ao movimento New Topographics, ajudam a construir momentos de pausa e composição mais limpa, criando um equilíbrio que sustenta a narrativa visual. Outro contraste entre o basquete de rua e o basquete federado atravessa o trabalho. Enquanto o segundo é marcado por regras, uniformes e controle, o primeiro se afirma como espaço de liberdade. “Na rua, você joga como quer, se veste como quer. Existe uma liberdade total”, diz Prochet. Essa autonomia aparece não apenas nos gestos dos jogadores, mas também na forma como ocupam o espaço e constroem sua identidade. Em um tempo dominado pela circulação acelerada de imagens, o jovem também propõe uma reflexão sobre a materialidade da fotografia. Para ele, há uma diferença decisiva entre ver uma imagem na tela do celular e encontrá-la em uma parede. “Você perde detalhes importantes no digital, como o brilho e a textura do papel. Isso muda completamente a experiência”, afirma. Ainda assim, reconhece a ambivalência das redes sociais que, ao mesmo tempo em que ampliam o alcance do trabalho, também reduzem parte de sua potência sensorial. A estreia em Portugal surge a partir da relação com um coletivo artístico local, e o resultado, segundo o próprio fotógrafo, supera as expectativas iniciais. Mais do que um primeiro passo, Basquete: O Manifesto se apresenta como um gesto inaugural que já carrega identidade. Há, no trabalho de Dante Prochet, uma compreensão clara de que o essencial não está apenas no jogo, mas em tudo o que o cerca. E é nesse entorno, feito de pessoas, histórias e espaços, que sua fotografia encontra força, sentido e permanência. A exposição “Basquete: O Manifesto”, em cartaz na Temporada Social Club, no Porto, segue aberta ao público até 14 de julho

17 And it came to pass on a certain day, as he sat teaching, that there were also Pharisees and doctors of the law sitting by, that were come out of every town of Galilee, and Judea and Jerusalem: and the power of the Lord was to heal them.Et factum est in una dierum, et ipse sedebat docens. Et erant pharisaei sedentes, et legis doctores, qui venerunt ex omni castello Galilaeae, et Judaeae, et Jerusalem : et virtus Domini erat ad sanandum eos. 18 And behold, men brought in a bed a man, who had the palsy: and they sought means to bring him in, and to lay him before him.Et ecce viri portantes in lecto hominem, qui erat paralyticus : et quaerebant eum inferre, et ponere ante eum. 19 And when they could not find by what way they might bring him in, because of the multitude, they went up upon the roof, and let him down through the tiles with his bed into the midst before Jesus.Et non invenientes qua parte illum inferrent prae turba, ascenderunt supra tectum, et per tegulas summiserunt eum cum lecto in medium ante Jesum. 20 Whose faith when he saw, he said: Man, thy sins are forgiven thee.Quorum fidem ut vidit, dixit : Homo, remittuntur tibi peccata tua. 21 And the scribes and Pharisees began to think, saying: Who is this who speaketh blasphemies? Who can forgive sins, but God alone?Et coeperunt cogitare scribae et pharisaei, dicentes : Quis est hic, qui loquitur blasphemias? quis potest dimittere peccata, nisi solus Deus? 22 And when Jesus knew their thoughts, answering, he said to them: What is it you think in your hearts?Ut cognovit autem Jesus cogitationes eorum, respondens, dixit ad illos : Quid cogitatis in cordibus vestris? 23 Which is easier to say, Thy sins are forgiven thee; or to say, Arise and walk?Quid est facilius dicere : Dimittuntur tibi peccata : an dicere : Surge, et ambula? 24 But that you may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say to thee, Arise, take up thy bed, and go into thy house.Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata, ( ait paralytico) tibi dico, surge, tolle lectum tuum, et vade in domum tuam. 25 And immediately rising up before them, he took up the bed on which he lay; and he went away to his own house, glorifying God.Et confestim consurgens coram illis, tulit lectum in quo jacebat : et abiit in domum suam, magnificans Deum. 26 And all were astonished; and they glorified God. And they were filled with fear, saying: We have seen wonderful things today.Et stupor apprehendit omnes, et magnificabant Deum. Et repleti sunt timore, dicentes : Quia vidimus mirabilia hodie.Jesus worked wonders by the power of the Holy Ghost: healing of the man with the palsy; He remitted the sins of this sick man at the same time that He restored him to health.

1 At that hour the disciples came to Jesus, saying: Who thinkest thou is the greater in the kingdom of heaven?In illa hora accesserunt discipuli ad Jesum, dicentes : Quis, putas, major est in regno caelorum? 2 And Jesus calling unto him a little child, set him in the midst of them,Et advocans Jesus parvulum, statuit eum in medio eorum, 3 And said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.et dixit : Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. 4 Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.Quicumque ergo humiliaverit se sicut parvulus iste, hic est major in regno caelorum. 5 And he that shall receive one such little child in my name, receiveth me.Et qui susceperit unum parvulum talem in nomine meo, me suscipit :St John Baptist studied theology at the Sorbonne. Inspired by God to give a Christian education to the poor, he founded the Brother of the Christian Schools which soon spread throughout the world. In private life he treated himself with extreme rigour, and died full of merits and years in A.D. 1719.

Alexandre Garcia comenta as consequências de o STF ter trocado a técnica pela política, e o abortismo de Jorge Messias, indicado por Lula ao Supremo.

A deputada Erika Hilton conseguiu que a AGU mandasse uma jornalista tirar post do ar. Quis calar crítica ao seu projeto usando o Estado. Não é esquisitice dela. É sintoma. A gente parou de se dar ao trabalho de argumentar.See omnystudio.com/listener for privacy information.

26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple.Si quis venit ad me, et non odit patrem suum, et matrem, et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest meus esse discipulus. 27 And whosoever doth not carry his cross and come after me, cannot be my disciple.Et qui non bajulat crucem suam, et venit post me, non potest meus esse discipulus. 28 For which of you having a mind to build a tower, doth not first sit down, and reckon the charges that are necessary, whether he have wherewithal to finish it:Quis enim ex vobis volens turrim aedificare, non prius sedens computat sumptus, qui necessarii sunt, si habeat ad perficiendum, 29 Lest, after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him,ne, posteaquam posuerit fundamentum, et non potuerit perficere, omnes qui vident, incipiant illudere ei, 30 Saying: This man began to build, and was not able to finish.dicentes : Quia hic homo coepit aedificare, et non potuit consummare? 31 Or what king, about to go to make war against another king, doth not first sit down, and think whether he be able, with ten thousand, to meet him that, with twenty thousand, cometh against him?Aut quis rex iturus committere bellum adversus alium regem, non sedens prius cogitat, si possit cum decem millibus occurrere ei, qui cum viginti millibus venit ad se? 32 Or else, whilst the other is yet afar off, sending an embassy, he desireth conditions of peace.Alioquin adhuc illo longe agente, legationem mittens rogat ea quae pacis sunt. 33 So likewise every one of you that doth not renounce all that he possesseth, cannot be my disciple.Sic ergo omnis ex vobis, qui non renuntiat omnibus quae possidet, non potest meus esse discipulus.[26] "Hate not": The law of Christ does not allow us to hate even our enemies, much less our parents: but the meaning of the text is, that we must be in that disposition of soul, as to be willing to renounce, and part with every thing, how near or dear soever it may be to us, that would keep us from following Christ.Son of the King of Visigoths in Spain, he was put to death by the Arians out of hatred for his faith in the consubstantiality of the Word of God with the Eternal Father. A.D.586.

 1 And when the sabbath was past, Mary Magdalen, and Mary the mother of James, and Salome, bought sweet spices, that coming, they might anoint Jesus.Et cum transisset sabbatum, Maria Magdalene, et Maria Jacobi, et Salome emerunt aromata ut venientes ungerent Jesum. 2 And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen.Et valde mane una sabbatorum, veniunt ad monumentum, orto jam sole. 3 And they said one to another: Who shall roll us back the stone from the door of the sepulchre?Et dicebant ad invicem : Quis revolvet nobis lapidem ab ostio monumenti? 4 And looking, they saw the stone rolled back. For it was very great.Et respicientes viderunt revolutum lapidem. Erat quippe magnus valde. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished.Et introeuntes in monumentum viderunt juvenem sedentem in dextris, coopertum stola candida, et obstupuerunt. 6 Who saith to them: Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him.Qui dicit illis : Nolite expavescere : Jesum quaeritis Nazarenum, crucifixum : surrexit, non est hic, ecce locus ubi posuerunt eum. 7 But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him, as he told you.Sed ite, dicite discipulis ejus, et Petro, quia praecedit vos in Galilaeam : ibi eum videbitis, sicut dixit vobis.[2] "The sun being now risen": They set out before it was light, to go to the sepulchre; but the sun was risen when they arrived there. Or, figuratively, the sun here spoken of is the sun of justice, Christ Jesus our Lord, who was risen before their coming.

36 And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat.Rogabat autem illum quidam de pharisaeis ut manducaret cum illo. Et ingressus domum pharisaei discubuit. 37 And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment;Et ecce mulier, quae erat in civitate peccatrix, ut cognovit quod accubuisset in domo pharisaei, attulit alabastrum unguenti : 38 And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment.et stans retro secus pedes ejus, lacrimis coepit rigare pedes ejus, et capillis capitis sui tergebat, et osculabatur pedes ejus, et unguento ungebat. 39 And the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner.Videns autem pharisaeus, qui vocaverat eum, ait intra se dicens : Hic si esset propheta, sciret utique quae et qualis est mulier, quae tangit eum : quia peccatrix est. 40 And Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it.Et respondens Jesus, dixit ad illum : Simon, habeo tibi aliquid dicere. At ille ait : Magister, dic. 41 A certain creditor had two debtors, the one who owed five hundred pence, and the other fifty.Duo debitores erant cuidam foeneratori : unus debebat denarios quingentos, et alius quinquaginta. 42 And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?Non habentibus illis unde redderent, donavit utrisque. Quis ergo eum plus diligit? 43 Simon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly.Respondens Simon dixit : Aestimo quia is cui plus donavit. At ille dixit : Recte judicasti. 44 And turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house, thou gavest me no water for my feet; but she with tears hath washed my feet, and with her hairs hath wiped them.Et conversus ad mulierem, dixit Simoni : Vides hanc mulierem? Intravi in domum tuam, aquam pedibus meis non dedisti : haec autem lacrimis rigavit pedes meos, et capillis suis tersit. 45 Thou gavest me no kiss; but she, since she came in, hath not ceased to kiss my feet.Osculum mihi non dedisti : haec autem ex quo intravit, non cessavit osculari pedes meos. 46 My head with oil thou didst not anoint; but she with ointment hath anointed my feet.Oleo caput meum non unxisti : haec autem unguento unxit pedes meos. 47 Wherefore I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.Propter quod dico tibi : remittuntur ei peccata multa, quoniam dilexit multum. Cui autem minus dimittitur, minus diligit. 48 And he said to her: Thy sins are forgiven thee.Dixit autem ad illam : Remittuntur tibi peccata. 49 And they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also?Et coeperunt qui simul accumbebant, dicere intra se : Quis est hic qui etiam peccata dimittit? 50 And he said to the woman: Thy faith hath made thee safe, go in peace.Dixit autem ad mulierem : Fides tua te salvam fecit : vade in pace.[47] "Many sins are forgiven her, because she hath loved much": In the scripture an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; for the sins of this woman, in this verse, are said to be forgiven, because she loved much: but (ver. 50) Christ tells her, Thy faith hath made thee safe. Hence in a true conversion are joined faith, hope, love, sorrow for sin, and other pious dispositions.

Neste episódio comentamos sobre as principais atualizações e desafios no mercado de tecnologia, trazendo uma análise objetiva sobre cibersegurança e proteção de dados. Ao longo da reprodução, você irá descobrir os recentes desdobramentos éticos do uso de inteligência artificial em contextos militares, envolvendo a recusa da Anthropic em aderir aos termos do Departamento de Defesa norte-americano e os impactos disso para a privacidade global. Você também irá aprender sobre o novo marco regulatório do Conselho Federal de Medicina para ferramentas automatizadas na área da saúde, compreendendo como as exigências da LGPD se aplicam à segurança da informação na proteção de dados médicos sensíveis. Além disso, você entenderá os detalhes do recente ataque hacker que causou graves incidentes de segurança no setor financeiro, e saberá identificar as vulnerabilidades críticas na integração de modelos de linguagem via protocolo MCP, como a perigosa injeção de prompts em servidores expostos. O host Guilherme Goulart compartilha ainda sua vivência no evento SecOps Summit, refletindo sobre a importância dos profissionais de segurança na governança corporativa. Por fim, você poderá avaliar como o uso excessivo do ChatGPT pode afetar a criatividade e gerar a homogeneização do pensamento. Para continuar acompanhando nossas discussões, não se esqueça de assinar o podcast na sua plataforma preferida, seguir nossos perfis nas redes sociais e avaliar o programa para apoiar o nosso trabalho. Esta descrição foi realizada a partir do áudio do podcast com o uso de IA, com revisão humana.     Visite nossa campanha de financiamento coletivo e nos apoie!  Conheça o Blog da BrownPipe Consultoria e se inscreva no nosso mailing Acesse WhisperSafe – Transcreva áudio e grave reuniões direto no seu computador, mesmo offline. Rápido, leve e pronto para usar com qualquer IA. Use o cupom SEGLEG50 para 50% de desconto na sua assinatura. ShowNotes Episódio citado – 2013-06-18 – Episódio #28 – PRISM – Privacidade X Segurança The Pentagon formally labels Anthropic a supply-chain risk Anthropic's Claude is suddenly the most popular iPhone app following Pentagon feud Anthropic vs. U.S. Department of War The Pentagon Can't Afford This A.I. Fight Statement from Dario Amodei on our discussions with the Department of War Employees across OpenAI and Google support Anthropic's lawsuit against the Pentagon AI safety leader says ‘world is in peril’ and quits to study poetry Microsoft & Anthropic MCP Servers at Risk of RCE, Cloud Takeovers AI Conundrum: Why MCP Security Can’t Be Patched Away MCP is the backdoor your zero-trust architecture forgot to close Ministério da Educação – REFERENCIAL PARA DESENVOLVIMENTO E USO RESPONSÁVEIS DE INTELIGÊNCIA ARTIFICIAL NA EDUCAÇÃO Nova resolução de uso de IA na CFM Artigo “When ChatGPT is Gone: Creativity Reverts and Homogeneity Persists“ BTG Pactual restabelece operações via Pix após ser alvo de ataque hacker BTG Pactual sofre ataque hacker e suspende operações via Pix PF investiga participação de funcionários no ataque hacker de R$ 100 milhões ao BTG Pactual Imagem do Episódio: A Torre de Babel — Pieter Bruegel

46 Which of you shall convict me of sin? If I say the truth to you, why do you not believe me?Quis ex vobis arguet me de peccato? Si veritatem dico vobis, quare non creditis mihi? 47 He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God.Qui ex Deo est, verba Dei audit. Propterea vos non auditis, quia ex Deo non estis. 48 The Jews therefore answered, and said to him: Do not we say well that thou art a Samaritan, and hast a devil?Responderunt ergo Judaei, et dixerunt ei : Nonne bene dicimus nos quia Samaritanus es tu, et daemonium habes? 49 Jesus answered: I have not a devil: but I honour my Father, and you have dishonoured me.Respondit Jesus : Ego daemonium non habeo : sed honorifico Patrem meum, et vos inhonorastis me. 50 But I seek not my own glory: there is one that seeketh and judgeth.Ego autem non quaero gloriam meam : est qui quaerat, et judicet. 51 Amen, amen I say to you: If any man keep my word, he shall not see death for ever.Amen, amen dico vobis : si quis sermonem meum servaverit, mortem non videbit in aeternum. 52 The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever.Dixerunt ergo Judaei : Nunc cognovimus quia daemonium habes. Abraham mortuus est, et prophetae; et tu dicis : Si quis sermonem meum servaverit, non gustabit mortem in aeternum. 53 Art thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself?Numquid tu major es patre nostro Abraham, qui mortuus est? et prophetae mortui sunt. Quem teipsum facis? 54 Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God.Respondit Jesus : Si ego glorifico meipsum, gloria mea nihil est : est Pater meus, qui glorificat me, quem vos dicitis quia Deus vester est, 55 And you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word.et non cognovistis eum : ego autem novi eum. Et si dixero quia non scio eum, ero similis vobis, mendax. Sed scio eum, et sermonem ejus servo. 56 Abraham your father rejoiced that he might see my day: he saw it, and was glad.Abraham pater vester exsultavit ut videret diem meum : vidit, et gavisus est. 57 The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham?Dixerunt ergo Judaei ad eum : Quinquaginta annos nondum habes, et Abraham vidisti? 58 Jesus said to them: Amen, amen I say to you, before Abraham was made, I am.Dixit eis Jesus : Amen, amen dico vobis, antequam Abraham fieret, ego sum. 59 They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.Tulerunt ergo lapides, ut jacerent in eum : Jesus autem abscondit se, et exivit de templo.

Today, we sat down with Trey Ford from Bugcrowd to talk about ethical hacking. One of the most memorable phrases from ancient Rome is Quis custodiet custodes? (Who Watches the Watchman?). This ancient admonition has direct application to federal cybersecurity. We know federal agencies spend millions of dollars to protect data. How does one ensure the contracted companies are doing their jobs? Traditionally, an organization would use penetration testers, contractors, or basic scanning methods. However, today's attack surfaces are expanding, and malicious actors are innovating so rapidly that we are being forced to consider more creative options. In other words, an annual penetration test against an AI-inspired attack is too focused to be effective. The innovation Bugcrowd brings to the table is a community of researchers who can attack a system from many perspectives. During the discussion, you will learn about federal vulnerability disclosure programs, how to overcome talent shortages, and how Bugcrown vets its research community. Trey Ford also touches on the FedRAMP journey, AI integration, and the evolving cybersecurity landscape, stressing the need for human creativity and dynamic responses to threats. Connect to John Gilroy on LinkedIn   https://www.linkedin.com/in/john-gilroy/ Want to listen to other episodes? www.Federaltechpodcast.com

Venha visitar a nossa Loja:https://iconografia-da-historia-3.myshopify.com/?utm_medium=product_shelf&utm_source=youtubeSiga nosso canal de CORTES:https://www.youtube.com/@IconografiadaHistoria-cortesE siga também nosso canal parceiro "CAFÉ E CAOS TV" apresentado pelo nosso querido Fernandão e Agnes Andradehttps://www.youtube.com/@CafeecaostvAJUDE-NOS A MANTER O CANAL ICONOGRAFIA DA HISTÓRIA: Considere apoiar nosso trabalho, participar de sorteios e garantir acesso ao nosso grupo de Whatsapp exclusivo: https://bit.ly/apoiaoidhSe preferir, faz um PIX: https://bit.ly/PIXidhNos acompanhe no Spotify @iconocastSiga ICONOGRAFIA DA HISTÓRIA em todas as redes: https://linktr.ee/iconografiadahistoriaoficialSiga o JOEL PAVIOTTI: https://bit.ly/joelpaviottiApresentação: Joel PaviottiTexto e roteirização: Adriana de PaulaRevisão: Adriana de PaulaCâmera e produção: Fernando ZenerattoEdição: Fernando ZenerattoDireção: Fernando Zeneratto / Joel Paviotti

No “Estadão Analisa” desta sexta-feira, 6, Carlos Andreazza comenta sobre as trocas de mensagens entre o banqueiro Daniel Vorcaro e o ministro do STF Alexandre de Moraes. O ministro já estava envolvido no caso Master após a revelação de um contrato de R$ 130 milhões entre o banco e o escritório da família de Moraes, mas as novas mensagens intensificam a percepção de proximidade entre ele e o banqueiro. As conversas foram reveladas pela jornalista Malu Gaspar e mostram que, horas antes de ser preso pela primeira vez, em novembro, Vorcaro perguntou a Moraes: “Alguma novidade? Conseguiu ter notícia ou bloquear?”. Essas mensagens levantam mais dúvidas sobre o envolvimento do ministro e a necessidade de afastamento dele do caso. A terceira fase da Operação Compliance Zero prendeu Daniel Vorcaro e foi a primeira ação autorizada pelo ministro do Supremo Tribunal Federal (STF) André Mendonça depois que assumiu a relatoria do caso. Assine por R$1,90/mês e tenha acesso ilimitado ao conteúdo do Estadão.Acesse: https://bit.ly/oferta-estadao O 'Estadão Analisa' é transmitido ao vivo de segunda a sexta-feira, às 7h, no Youtube e redes sociais do Estadão. Também disponível no agregador de podcasts de sua preferência. Apresentação: Carlos AndreazzaEdição/Produção: Jefferson PerlebergCoordenação: Renan PagliarusiFoto: Wilton Junior/EstadãoSee omnystudio.com/listener for privacy information.

1 After these things was a festival day of the Jews, and Jesus went up to Jerusalem.Post haec erat dies festus Judaeorum, et ascendit Jesus Jerosolymam. 2 Now there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches.Est autem Jerosolymis probatica piscina, quae cognominatur hebraice Bethsaida, quinque porticus habens. 3 In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water.In his jacebat multitudo magna languentium, caecorum, claudorum, aridorum, exspectantium aquae motum. 4 And an angel of the Lord descended at certain times into the pond; and the water was moved. And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under.Angelus autem Domini descendebat secundum tempus in piscinam, et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquae, sanus fiebat a quacumque detinebatur infirmitate. 5 And there was a certain man there, that had been eight and thirty years under his infirmity.Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua. 6 Him when Jesus had seen lying, and knew that he had been now a long time, he saith to him: Wilt thou be made whole?Hunc autem cum vidisset Jesus jacentem, et cognovisset quia jam multum tempus haberet, dicit ei : Vis sanus fieri? 7 The infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me.Respondit ei languidus : Domine, hominem non habeo, ut, cum turbata fuerit aqua, mittat me in piscinam : dum venio enim ego, alius ante me descendit. 8 Jesus saith to him: Arise, take up thy bed, and walk.Dicit ei Jesus : Surge, tolle grabatum tuum et ambula. 9 And immediately the man was made whole: and he took up his bed, and walked. And it was the sabbath that day.Et statim sanus factus est homo ille : et sustulit grabatum suum, et ambulabat. Erat autem sabbatum in die illo. 10 The Jews therefore said to him that was healed: It is the sabbath; it is not lawful for thee to take up thy bed.Dicebant ergo Judaei illi qui sanatus fuerat : Sabbatum est, non licet tibi tollere grabatum tuum. 11 He answered them: He that made me whole, he said to me, Take up thy bed, and walk.Respondit eis : Qui me sanum fecit, ille mihi dixit : Tolle grabatum tuum et ambula. 12 They asked him therefore: Who is that man who said to thee, Take up thy bed, and walk?Interrogaverunt ergo eum : Quis est ille homo qui dixit tibi : Tolle grabatum tuum et ambula? 13 But he who was healed, knew not who it was; for Jesus went aside from the multitude standing in the place.Is autem qui sanus fuerat effectus, nesciebat quis esset. Jesus enim declinavit a turba constituta in loco. 14 Afterwards, Jesus findeth him in the temple, and saith to him: Behold thou art made whole: sin no more, lest some worse thing happen to thee.Postea invenit eum Jesus in templo, et dixit illi : Ecce sanus factus es; jam noli peccare, ne deterius tibi aliquid contingat. 15 The man went his way, and told the Jews, that it was Jesus who had made him whole.Abiit ille homo, et nuntiavit Judaeis quia Jesus esset, qui fecit eum sanum.[2] "Probatica": That is, the sheep pond; either so called, because the sheep were washed therein, that were to be offered up in sacrifice in the temple, or because it was near the sheep gate. That this was a pond where miracles were wrought is evident from the sacred text; and also that the water had no natural virtue to heal, as one only of those put in after the motion of the water was restored to health; for if the water had the healing quality, the others would have the like benefit, being put into it about the same time.

10 And when he was come into Jerusalem, the whole city was moved, saying: Who is this?Et cum intrasset Jerosolymam, commota est universa civitas, dicens : Quis est hic? 11 And the people said: This is Jesus the prophet, from Nazareth of Galilee.Populi autem dicebant : Hic est Jesus propheta a Nazareth Galilaeae. 12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the chairs of them that sold doves:Et intravit Jesus in templum Dei, et ejiciebat omnes vendentes et ementes in templo, et mensas numulariorum, et cathedras vendentium columbas evertit : 13 And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves.et dicit eis : Scriptum est : Domus mea domus orationis vocabitur : vos autem fecistis illam speluncam latronum. 14 And there came to him the blind and the lame in the temple; and he healed them.Et accesserunt ad eum caeci, et claudi in templo : et sanavit eos. 15 And the chief priests and scribes, seeing the wonderful things that he did, and the children crying in the temple, and saying: Hosanna to the son of David; were moved with indignation.Videntes autem principes sacerdotum et scribae mirabilia quae fecit, et pueros clamantes in templo, et dicentes : Hosanna filio David : indignati sunt, 16 And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise?et dixerunt ei : Audis quid isti dicunt? Jesus autem dixit eis : Utique. Numquam legistis : Quia ex ore infantium et lactentium perfecisti laudem? 17 And leaving them, he went out of the city into Bethania, and remained there.Et relictis illis, abiit foras extra civitatem in Bethaniam : ibique mansit.

A intempérie fez estragos no país e no governo. A ministra da Administração Interna não resistiu e bateu com a porta. Montenegro, que só tem coisas que o ralem, ficou com o menino nos braços - isto é, com o busílis do socorro por sua conta, numa situação crítica. Inundações, população deslocada, comboios parados, a A1 com um rombo por tempo indeterminado. Tudo isto na semana em que António José foi eleito Presidente da República. Com a maior votação de sempre: uma abada. Ventura queixou-se de terem estado todos contra ele. Quis superar a votação da AD mas ficou longe do objectivo. Ganhou em Elvas, prémio de consolação com Badajoz à vista.See omnystudio.com/listener for privacy information.

Salvete sodales!Hoc in episodio nostrae seriei principis cui nomen est Latinitas Animi Causa, Andreas et Clara lusu periucundo ludimus! Quis melius lusit? Facite nos certiores!

1 At that hour the disciples came to Jesus, saying: Who thinkest thou is the greater in the kingdom of heaven?In illa hora accesserunt discipuli ad Jesum, dicentes : Quis, putas, major est in regno caelorum? 2 And Jesus calling unto him a little child, set him in the midst of them,Et advocans Jesus parvulum, statuit eum in medio eorum, 3 And said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.et dixit : Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. 4 Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.Quicumque ergo humiliaverit se sicut parvulus iste, hic est major in regno caelorum. 5 And he that shall receive one such little child in my name, receiveth me.Et qui susceperit unum parvulum talem in nomine meo, me suscipit :Don Bosco founded the Salesian Fathers and the Order of our Lady, Help of Christians, for the education of poor boys and girls. He died A.D. 1888.

[O Observador está a republicar os três episódios mais ouvidos do ano em cada podcast. Este é de 23 de maio de 2025.] Em entrevista ao Observador, o socialista Ascenso Simões, que apoiou a candidatura de Pedro Nuno nas últimas internas, lamentou o caminho escolhido e pediu moderação para o futuro.See omnystudio.com/listener for privacy information.

19 And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou?Et hoc est testimonium Joannis, quando miserunt Judaei ab Jerosolymis sacerdotes et Levitas ad eum ut interrogarent eum : Tu quis es? 20 And he confessed, and did not deny: and he confessed: I am not the Christ.Et confessus est, et non negavit, et confessus est : Quia non sum ego Christus. 21 And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No.Et interrogaverunt eum : Quid ergo? Elias es tu? Et dixit : Non sum. Propheta es tu? Et respondit : Non. 22 They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?Dixerunt ergo ei : Quis es ut responsum demus his qui miserunt nos? quid dicis de teipso? 23 He said: I am the voice of one crying out in the wilderness, make straight the way of the Lord, as said the prophet Isaias.Ait : Ego vox clamantis in deserto : Dirigite viam Domini, sicut dixit Isaias propheta. 24 And they that were sent, were of the Pharisees.Et qui missi fuerant, erant ex pharisaeis. 25 And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?Et interrogaverunt eum, et dixerunt ei : Quid ergo baptizas, si tu non es Christus, neque Elias, neque propheta? 26 John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not.Respondit eis Joannes, dicens : Ego baptizo in aqua : medius autem vestrum stetit, quem vos nescitis. 27 The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.Ipse est qui post me venturus est, qui ante me factus est : cujus ego non sum dignus ut solvam ejus corrigiam calceamenti. 28 These things were done in Bethania, beyond the Jordan, where John was baptizing.Haec in Bethania facta sunt trans Jordanem, ubi erat Joannes baptizans.

19 And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou?Et hoc est testimonium Joannis, quando miserunt Judaei ab Jerosolymis sacerdotes et Levitas ad eum ut interrogarent eum : Tu quis es? 20 And he confessed, and did not deny: and he confessed: I am not the Christ.Et confessus est, et non negavit, et confessus est : Quia non sum ego Christus. 21 And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No.Et interrogaverunt eum : Quid ergo? Elias es tu? Et dixit : Non sum. Propheta es tu? Et respondit : Non. 22 They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?Dixerunt ergo ei : Quis es ut responsum demus his qui miserunt nos? quid dicis de teipso? 23 He said: I am the voice of one crying out in the wilderness, make straight the way of the Lord, as said the prophet Isaias.Ait : Ego vox clamantis in deserto : Dirigite viam Domini, sicut dixit Isaias propheta. 24 And they that were sent, were of the Pharisees.Et qui missi fuerant, erant ex pharisaeis. 25 And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?Et interrogaverunt eum, et dixerunt ei : Quid ergo baptizas, si tu non es Christus, neque Elias, neque propheta? 26 John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not.Respondit eis Joannes, dicens : Ego baptizo in aqua : medius autem vestrum stetit, quem vos nescitis. 27 The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.Ipse est qui post me venturus est, qui ante me factus est : cujus ego non sum dignus ut solvam ejus corrigiam calceamenti. 28 These things were done in Bethania, beyond the Jordan, where John was baptizing.Haec in Bethania facta sunt trans Jordanem, ubi erat Joannes baptizans.

19 And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou?Et hoc est testimonium Joannis, quando miserunt Judaei ab Jerosolymis sacerdotes et Levitas ad eum ut interrogarent eum : Tu quis es? 20 And he confessed, and did not deny: and he confessed: I am not the Christ.Et confessus est, et non negavit, et confessus est : Quia non sum ego Christus. 21 And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No.Et interrogaverunt eum : Quid ergo? Elias es tu? Et dixit : Non sum. Propheta es tu? Et respondit : Non. 22 They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?Dixerunt ergo ei : Quis es ut responsum demus his qui miserunt nos? quid dicis de teipso? 23 He said: I am the voice of one crying out in the wilderness, make straight the way of the Lord, as said the prophet Isaias.Ait : Ego vox clamantis in deserto : Dirigite viam Domini, sicut dixit Isaias propheta. 24 And they that were sent, were of the Pharisees.Et qui missi fuerant, erant ex pharisaeis. 25 And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?Et interrogaverunt eum, et dixerunt ei : Quid ergo baptizas, si tu non es Christus, neque Elias, neque propheta? 26 John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not.Respondit eis Joannes, dicens : Ego baptizo in aqua : medius autem vestrum stetit, quem vos nescitis. 27 The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.Ipse est qui post me venturus est, qui ante me factus est : cujus ego non sum dignus ut solvam ejus corrigiam calceamenti. 28 These things were done in Bethania, beyond the Jordan, where John was baptizing.Haec in Bethania facta sunt trans Jordanem, ubi erat Joannes baptizans.

Raio X da Série A na Área! Parte 1 para analisar a vitória que o Fortaleza conquistou diante do Flamengo e como esse resultado renasce as esperanças do time nessa reta final. Quis o destido que o jogo da vida fosse logo contra Vojvoda! Estão nesse prorama Fred Figueiroa e Cássio Zirpoli. Ouça agora ou […]

It's been long enough! John and Matt try to figure out WHO Snoke was before we encountered him in the Star Wars sequel trilogy. Lawrence Kasdan dropped a hint in The Force Awakens press tours that there was a history to the character, but it seems we'll never get it. So John and Matt put on their thinking caps and try to bridge this maddening gap in Star Wars history.HostsJohn Mills and Matthew RushingYou've found the best Star Wars podcast with one-of-a-kind discussions in the spirit of fun! While you're here, look around our creator-focused network of podcasts with all the best of Star Trek, a deep-dive read of Harry Potter's magical world, analysis of film's greatest directors, and breaking news from top names in international film festivals, and so much more!Send us your feedback!Twitter: @TheJediMasters   Facebook: https://www.facebook.com/TheNerdParty/ Email: http://www.thenerdparty.com/contactSubscribe in Apple Podcasts