"English. For example, NN for singular common nouns, NNS for plural common nouns, NP for singular proper nouns (see the POS tags used in the Brown Corpus). Work on stochastic methods for tagging Koine Greek (DeRose 1990) has used over 1,000 parts of speech, and found that about as many words were ambiguous there as in English. A morphosyntactic descriptor in the case of morphologically rich languages is commonly expressed using very short mnemonics, such as ""'Ncmsan"" for Category=Noun, Type = common, Gender = masculine, Number = singular, Case = accusative, Animate = no. Research on part-of-speech tagging has been"
"the Christ, but am sent ahead of him.' The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. He must become greater; I must become less."" He finishes by saying ""Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him."" This passage is meant to show John's acceptance of Jesus's superiority as well as a further emphasis on belief in"
"With St. John the Evangelist at the foot of the Cross, I have taken her a thousand times for my own and as many times have given myself to her; but if I have not yet done it as Thou, dear Jesus, dost wish, I now renew this offering as Thou dost desire me to renew it. And if Thou seest in my soul or my body anything that does not belong to this august Princess, I pray Thee to take it and cast it far from me, for whatever in me does not belong to Mary is unworthy of"
"theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and to give it back to them"". Following this, Jesus continues his explanation with a parable about the owner of a house and a thief, ending with the common rhetoric, ""Whoever has ears to hear let him hear"". Mary's mention in saying 114, however, has generated considerable controversy: Simon Peter said to them: Let Mary go forth from among us, for women are not worthy of the life."
"ministry. He ""cries out"" (verse 44), a phrase which the Cambridge Bible for Schools and Colleges says ""implies ""public"" teaching"". Verse 36 (""These things Jesus spoke, and departed, and was hidden from them"") indicate that the final verses of the chapter act as an ""epilogue and recapitulation"", ""a sort of summary and winding up of His whole testimony"", or ""the thoughts of St. John as he looked back on the unbelief of Judaism"". The evangelist summarises Jesus' mission: he was sent by God the Father to offer eternal life (verse 50). ""With this the first main division of the Gospel"
"him."" John's answer was – ""A person can gain nothing but what is given them from heaven. You are yourselves witnesses that I said 'I am not the Christ,' but 'I have been sent before him as a messenger.' It is the groom who has the bride; but the groom's friend, who stands by and listens to him, is filled with joy when he hears the groom's voice. This joy I have felt to the full. He must become greater, and I less."" He who comes from above is above all others; but a child of earth is earthly, and"
"point of what she is reading, saying in conversation (i.e. when Elizabeth declares her intention of going to Netherfield by foot, Mary inserts herself into the conversation; """"I admire the activity of your benevolence"""", observed Mary, """"but every impulse of feeling should be guided by reason; and, in my opinion, exertion should always be in proportion to what is required""""; unwittingly, Mary declares that Jane is not worth the effort of walking the three miles between Longbourn and Netherfield). While she has inherited her father's fondness for books, she has also inherited her mother's lack of self-awareness and discernment; only"
"prisons in the region. And always on foot, carrying the image on his back, weighing over . John also organizes ""missions"" in the villages: he brings the picture in the villages and families gather to pray the Rosary. Then he preaches the Gospel, speaks about conversion and inquires about the material and spiritual status of families. So he leaves the village and returns a few days later, bringing material aid and also a priest to celebrate Mass, to confess and marry couples and to baptize children.And then the fruits begin to appear. Many families return to the Church; pilgrimages to"
"the presence of his disciples) explains that the seed represents the Gospel (the sower being anyone who proclaims it), and the various soils represent people's responses to it (the first three representing rejection while the last represents acceptance). The explanation given by Jesus: In Mark's Gospel and Matthew's Gospel, this parable, the explanation of the purpose of parables and the explanation of the parable itself form part of Jesus' third or ""Parabolic"" discourse, delivered from a boat on the Sea of Galilee. In each narrative, Jesus used the boat as a means of being able to address the huge crowd"
"mostly agree that the term ""winnowing fork"" is the most accurate but older versions have fan, shovel, broom, and other translations. In the Eastern Orthodox church the word was most often interpreted as ""broom"" and a common icon shows Christ holding a broom. In this verse John the Baptist is still assumed to be addressing the Pharisees and Sadducees. The eschatological imagery is quite clear. The wheat represents those who are truly repentant, the chaff those like the Pharisees and Sadducees who are not. The messiah will clear the world, and those that are worthy would be brought into his"
"holiness (1:6; 2:15,16,29; 3:10,12), obedience (2:3; 3:6,24; 5:2,3,18), purity (3:3,18), faith (3:23; 4:3; 5:5), and love (2:4,7,8; 3:11,14,16; 4:7,8,12,19-21; 5:1). Whereas the Gospel of John was written to unbelievers, this epistle was written to those who were already believers (5:13). It seems likely that its audience was largely gentile rather than Jewish, since it contains few Old Testament quotations or distinctly Jewish forms of expression. The epistle was probably carried by itinerant missionaries to different churches throughout the region and read aloud to the congregations, due to, in no small part, John's status as an apostle and elder within the"
"Mary. Mary, John and Gray all attend a Christmas ball where Mary performs a song that John wrote (""Voices of the Angels""). John drinks too much and offends everyone, including his father and Mary. Redcoat soldiers drag in two badly beaten abolitionists and the pregnant slave, also beaten. Major Gray scornfully points out that his soldiers, rather than John and his civil authorities, retrieved the slave. Gray leaves with Mary. The next day, Mary meets with the abolitionists; they relate plans to undermine the slave trade (""We Are Determined""). She agrees to begin a relationship with Major Gray to act"
"by Mary, and a third by Anna Seward. Boswell's version and Mary's version differ since Boswell's rendition favors Johnson while Mary's rendition favors her views and shows her successfully arguing her gender and religious differences by behaving politely. Her version also shows that she effectively defends Jane and her own religious beliefs in this mostly male company. Jane would continue her ideas of equality, when in 1780, upon her father's death her cousin and not she, was named heir. After a brief confrontation with the cousin, she had an idea to go to Jamaica and free the slaves of her"
"two stop in a cherry orchard, and Mary asks her husband to pick cherries for her, citing her child. Joseph spitefully tells Mary to let the child's father pick her cherries. At this point in most versions, the infant Jesus, from the womb, speaks to the tree and commands it to lower a branch down to Mary, which it does. Joseph, witnessing this miracle, immediately repents his harsh words. The more contemporary versions sometimes end here, while others often include an angel appearing to Joseph and telling him of the circumstances of Jesus's birth. Other versions then jump ahead several"
"that life, but remains under 'God's displeasure.' Simon J. Joseph has argued that the Gospel demotes the historical John by painting him only as a prophetic forerunner to Jesus whereas his ministry actually complemented Jesus'. Although Mark's Gospel implies that the arrival of John the Baptist is the fulfilment of a prophecy from the Book of Isaiah, the words quoted (""I will send my messenger ahead of you, who will prepare your way – a voice of one calling in the wilderness, 'Prepare the way for the Lord, make straight paths for him.'"") are actually a composite of texts from"
"do with you? My hour has not yet come."" In spite of this, Mary tells the servants, ""Do whatever he says."" Jesus orders 6 stone water jars filled with water, and then directs that it be taken to the steward who describes it as the ""best"" wine. Jesus' mother appears again in John (19:25-27) at the crucifixion, where Jesus makes provision for the care of his mother in her senior years (John 19:25-27). Mary speaks not a word and the narrator does not describe her. Paul wrote in Romans 16:7 ""Greet Andronicus and Junia, my fellow Jews who have been"
"two central, slender columns are the Madonna (holding the cloth in which the child was kept), the child (with moving feet and a finger in the mouth), and Simeon the Righteous, who is speaking and taking the child in his arms. At the far left is Joseph, preceded by two women: the latter have no aureolae, to mark that they have no holy status. At the right is Anna, accompanied by a Latin cartouche with a citation from the Gospel of Luke (2:38- And coming up at that very hour she gave thanks to God, and spoke of him to"
"form of a series of questions and answers between John and the Savior. These address a number of subjects, but are largely soteriological in nature. John asks Christ who is eligible for salvation, and Christ responds with the answer that those who come in contact with the true Spirit will receive salvation, while those who are dominated by the counterfeit spirit will receive damnation. Christ also reveals his own role as a liberating agent of the higher realm, in this context. Christ, who describes himself as the “remembrance of the Pronoia” and “the remembrance of the pleroma”, brings light into"
"made me kind to my mother, and not overbearing or miserable; So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)""! Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute. In both narratives, Jesus is presented as a baby in the cradle giving a highly theological discourse in the presence of Mary about his respective mission in both religions. The third chapter of this Gospel covers the story of the wise men of the"
"the Baby Jesus held on her lap. A smiling angel, wearing a crown of myrtle, offers them a bowl containing twelve ears of wheat and grapes. The child raises a hand in benediction, and Mary holds one of the ears of corn. The scene may be set in a walled garden or ""hortus conclusus"", symbolic of Mary's virginity, with a landscape of hills and a river visible through an opening in the arcade around the wall. The wheat and grapes are symbolic of the bread and wine of the Eucharist, which themselves symbolise the body and blood of the incarnate"
"to Mary. There are several inconsistencies both within the chapter and between it and the resurrection account in the other gospels. Brown has advanced the thesis that the work is a melding of two different sources. One source originally contained verses 1 and 11 to 18 and described Mary Magdalene's trip the tomb. This information is unique to John. Another had verses 3 to 10 and 19 to the end and dealt with the disciples. This portion is far more similar to the synoptics. To those who doubt that the Beloved Disciple was the author of John this portion is"
"is Luke the Evangelist Luke10:39-42. In this passage, Christ and his followers were invited to Martha’s home for a meal. While Martha busied herself preparing the meal, Mary sat with Christ and the others. Martha was agitated because Mary was not helping prepare the meal. She asked Christ if He did not care. Christ gently reminded her that the meal was not the important task, but the hearing of His Word was the ""one thing needful."" Mary and Martha also appear in the gospel of John the Apostle John, Jn11:1-44 and Jn12:2-8. The society provides various services. As a Martha"
"Matthew 18 Chapter 18 of the Gospel of Matthew contains the fourth of the five Discourses of Matthew, also called the ""Discourse on the Church"". It includes the parables of the Lost Sheep and the Unforgiving Servant which also refer to the Kingdom of Heaven. The general theme of the discourse is the anticipation of a future community of followers, and the role of his apostles in leading it. Verses 15-17 are of particular significance to Baptists in their support of the principle of autonomy of the local church (see Baptist beliefs). Addressing his apostles in , Jesus states: ""what"
"from a different source than the other episodes, John recounts earlier experiences he had with Jesus before and during the cross event. Part of this account includes a circular dance initiated by Jesus, who says, ""Before I am delivered to them, let us sing a hymn to the Father and so go to meet what lies before us"". Directed to form a circle around him, holding hands and dancing, the apostles cry ""Amen"" to the hymn of Jesus. Embedded in the text is a hymn (sections 94 – 96) that some consider to have originally been ""a liturgical song (with"
"whatsoever John spake of this man were true"". The area where Jesus was baptised is inferred as the vicinity of the Perea area, given the activities of the Baptist in Bethabara and Ænon in John and . This period of ministry includes the Discourse on the Church, in which Jesus anticipates a future community of followers and explains the role of his apostles in leading it. It includes the parables of The Lost Sheep and The Unforgiving Servant in Matthew 18, which also refer to the Kingdom of Heaven. The general theme of the discourse is the anticipation of a"
"a young woman, present there throws herself at him, complimenting him on his looks, and starts to dance with him. John doesn't return home until very late - and very drunk, as well. Mary's family has gone home, and she tells him that they don't understand him. ""Do you understand me,"" he asks Mary, and she replies, 'I think so'. They exchange Christmas gifts and John compliments her, but yells at her when she does something trivial. In April, they quarrel and Mary threatens to leave, and is shocked and hurt by John's apathy, when he doesn't try to stop"
"The message Jesus gives to Mary does not mention the resurrection, only that Jesus is soon returning to his father. This is said to show that the great joy of the resurrection is not the return to life but rather joining with God as this is the only aspect of it Jesus felt necessary to immediately tell his disciples. Some thus read the passage as meaning that to Jesus the ascension is far more important than the resurrection. John 20:17 John 20:17 is a verse in the Gospel of John in the New Testament. It contains Jesus' response to Mary"
"John then states that ""from that hour the disciple took her unto his own home"". Since the time of the Church Fathers this statement has been used to reason that after the death of Jesus there was no one else in the immediate family to look after Mary, and she had to be entrusted to the disciple given that she had no other children. This passage was one of the arguments Pope John Paul II presented in support of perpetual virginity. John Paul II also reasoned that the command ""Behold your son!"" was not simply the entrustment of Mary to"
"authenticity. The first half of the narrative tells the story of St. Joachim and St. Anne, the parents of Mary; Joachim's sorrow and persecution on account of their lack of progeny, his exile and return to Anna with child, and the birth of Mary; her entering service as a temple virgin, her prayerful life and vow of chastity, and the choosing of Joseph as her husband and guardian upon her becoming too old to continue as a temple virgin; the Annunciation; Joseph's distress at finding her pregnant, and his eventual acceptance of her honesty; his and Mary's being tested in"
"6:32-35, New Revised Standard Version) John's Gospel does not include an account of the blessing of the bread during the Last Supper as in the synoptic gospels e.g. . Nonetheless, this discourse has often been interpreted as communicating teachings regarding the Eucharist that have been very influential in the Christian tradition. Meredith J. C. Warren and Jan Heilmann have challenged the Eucharistic interpretation of this passage. Warren argues that it reflects ancient Mediterranean traditions of sacrificial meals that identify a hero with a divinity. Heilmann argues that the imagery of eating the flesh of Jesus and drinking his blood is"
"of Life, the Eucharist. In the gospel of John, however, the account of the Last Supper does not mention Jesus taking bread and ""the cup"" and speaking of them as his body and blood; instead, it recounts other events: his humble act of washing the disciples' feet, the prophecy of the betrayal, which set in motion the events that would lead to the cross, and his long discourse in response to some questions posed by his followers, in which he went on to speak of the importance of the unity of the disciples with him, with each other, and with"
"world. To this end I offer you all my prayers, actions and sacrifices of this day. The prayer used by Pope John Paul II as his act of entrustment of all Bishops to Mary was considerably longer. It began with John 19:26 and included the entrustment as follows: Here we stand before you to entrust to your maternal care ourselves, the Church, the entire world. Plead for us with your beloved Son that he may give us in abundance the Holy Spirit, the Spirit of truth which is the fountain of life. Consecration and entrustment to Mary For centuries, Marian"
"Matthew 1:25 Matthew 1:25 is the twenty-fifth and last verse of the first chapter of the Gospel of Matthew in the New Testament. Joseph has awakened from a dream in which an angel gave him instructions about the birth of Jesus. He has taken Mary into his home, completing their marriage, and this verse explains what occurs once the couple is united. The original Koine Greek, according to Westcott and Hort, reads: In the King James Version of the Bible the text reads: The World English Bible translates the passage as: This verse suggests that Mary was a virgin at"