"Who said ""the meek shall inherit the Earth but not it's mineral rights""?"
"2018) had been spent. From 1953 onward, Getty's gamble produced a year, which contributed greatly to the fortune responsible for making him one of the richest people in the world. Getty increased the family wealth, learning to speak Arabic, which enabled his unparalleled expansion into the Middle East. Getty owned the controlling interest in nearly 200 businesses, including Getty Oil. Associates identified his overall wealth at between $2 billion and $4 billion. It didn't come easily, perhaps inspiring Getty's widely quoted remark—""The meek shall inherit the earth, but not its mineral rights."" J. Paul Getty was an owner of Getty"
"physical world. Rather he notes that and both use the word inherit to refer to the Israelites taking possession of the Holy Land. Hill feels that ""earth"", which can also be translated as ""land"", is an allusion to the new Holy Land, which might not be on Earth. A refined meaning of this phrase has been seen to say that those that are quiet or nullified will one day inherit the world. ""Meek"" in the Greek literature of the period most often meant ""gentle"" or ""soft"". Nolland writes that a more accurate interpretation for this verse is ""powerless"". Clarke notes"
"Moses. The Law of Moses directed property owners not to harvest the edges of their fields, and reserved the gleanings for the poor. Thomas Jefferson famously wrote in 1789 that ""Earth belongs - in usufruct - to the living."" Jefferson's phrase means that, like a usufructuary, humans do not own the world but do have the rights to work and derive profit from it. Jefferson's use of the word ""living"" is critical here however: he meant that the usufructuary of the world were those who were alive, not deceased past generations. This idea would profoundly influence Jefferson over the course"
"became submissive, but certainly not spineless. They embodied power under control, strength with forbearance. As one of the most famous of Beatitudes, ""the meek shall inherit the earth"" has appeared many times in works of art and popular culture: Matthew 5:5 Matthew 5:5 is the fifth verse of the fifth chapter of the Gospel of Matthew in the New Testament. It is the third verse of the Sermon on the Mount, and also third of what are known as the Beatitudes. In the King James Version of the Bible the text reads: The World English Bible translates the passage as:"
"""""When you die who will inherit you?"""" He replied, """"My children and relatives."""" She said, """"What is the justification of your becoming inheritor of the Prophet keeping us away?"""" He replied, """"O daughter of the Apostle of God! I did not inherit your father’s land, gold, silver, slave, or property."""" She said, """"The share of God (Khums i.e. one-fifth) which He has allotted to us and which is only our share, is in your hands."""" Thereupon he replied, """"I heard the Apostle of God saying, 'It is the food that God makes me eat. When I die it will be"
"is a God-given inheritance of the Jewish people based on the Torah, particularly the books of Genesis and Exodus, as well as on the later Prophets. According to the Book of Genesis, the land was first promised by God to the descendants of Abram; the text is explicit that this is a covenant between God and Abram for his descendants. Abram's name was later changed to Abraham, with the promise refined to pass through his son Isaac and to the Israelites, descendants of Jacob, Abraham's grandson. This belief is not shared by most adherents of replacement theology (or supersessionism), who"
"“And he said: ‘O Lord God, whereby shall I know that I shall inherit it?’” Rabbi Hama bar Hanina taught that Abraham was not complaining, but asked God through what merit Abraham would inherit the land. God replied that Abraham and his descendants would merit the land through the atoning sacrifices that God would institute for Abraham’s descendants, as indicated by the next verse, in which God said, “Take Me a heifer of three years old . . . .” Reading “And He said to him: ‘Take me a heifer of three years old (, ""meshuleshet""), a she-goat of three"
"and I will hear it."" Rav Nahman objected to Rabbi Hanina's interpretation, noting that Moses did not say that he would always have the answers, but merely that he would rule if he knew the answer or seek instruction if he did not. Rav Nahman cited a Baraita to explain the case of the daughters of Zelophehad: God had intended that Moses write the laws of inheritance, but found the daughters of Zelophehad worthy to have the section recorded on their account. The Mishnah taught that the daughters of Zelophehad took three shares in the inheritance of the Land of"
"said in Rabbi Johanan's name that the words, ""I have given Mount Seir to Esau for an inheritance,"" in establish that even idolaters inherit from their parents under Biblical law. The Gemara reported a challenge that perhaps Esau inherited because he was an apostate Jew. Rav Hiyya bar Abin thus argued that the words, ""I have given Ar to the children of Lot as a heritage,"" in establish gentiles' right to inherit. Rabbi Hiyya bar Abba, citing Rabbi Johanan, taught that God rewards even polite speech. In Lot's older daughter named her son Moab (""of my father""), and so in"
"Bava Batra 8:4–5, Babylonian Talmud Bava Batra 122b–34a, Mishnah Bekhorot 8:9, and Babylonian Talmud Bekhorot 51b–52b. The Mishnah interpreted to teach that a son and a daughter have equal inheritance rights, except that a firstborn son takes a double portion in his father's estate but does not take a double portion in his mother's estate. The Mishnah taught that they disregarded a father who said, ""My firstborn son shall not inherit a double portion,"" or ""My son shall not inherit with his brothers,"" because the father's stipulation would be contrary to But a father could distribute his property as gifts"
"says, ""Unto ""these"" the land shall be divided for an inheritance."" The Gemara proposed that ""unto these"" meant adults, to the exclusion of minors. But Rabbi Jonathan taught that the land was apportioned according to those who entered the land, for says, ""Unto ""these"" the land shall be divided for an inheritance."" The Gemara posited that according to this view, taught that the manner of inheritance of the land of Israel differed from all other modes of inheritance in the world. For in all other modes of inheritance in the world, the living inherit from the dead, but in this"
"times he asked the elderly, who witnessed the past. But no matter how long their life was they have learned no lesson. As their forefathers they have seen nothing good and sensible and began to praise some hoary antiquity, ancient boastful warriors, fabulously wealthy and crafty beys known from the songs. And to the young asking them for advice they predicted a bleak Fate. He was satisfied with not a single matter of his ancestors. A rare people took vast lands, but what did they benefit? They possessed broad land, but whether they had as wide thoughts and deeds? Litigations"
"in Zabur is written ""My servants the righteous, shall inherit the earth"". The last reference is of interest because of the quotation from Psalm 37 verse 29, which says, ""The righteous shall inherit the land, and dwell therein for ever,"" (as translated in the King James Version of the Bible). According to Ahrens (1930) the last reference is quoted from Psalms. He says that the verse in the Quran reads ""We have written in the Zabur after the reminder that My righteous servants shall inherit the earth."" His conclusion is that this verse represents a close and rare linguistic parallel"
"a philosopher who had the reputation of rejecting bribes. Desiring to cast ridicule upon him, the woman took a golden candlestick to him and said: 'I desire to be a coheir.' He answered: 'Divide.' Then she said: 'It is written in the Torah, ""The daughter shall not inherit where there is a son.""' He answered: 'Since you have been exiled from your country the Torah of Moses has been abrogated, and in its place the Gospel has been promulgated, in which it is written, ""Son and daughter inherit together.""' On the following day Gamaliel brought a Libyan ass to him,"
"O my son! The rock gave water to the people of Moses, although they disobeyed him, and although Moses is not equal in rank to Muhammad: why should not the rock give milk and honey to me, inasmuch as I am obedient to Muhammad, who is superior to Moses?’ I said, “Give me a word of counsel.” He said, “Do not make your heart a coffer of covetousness and your belly a vessel of unlawful things.” Shaikh Habib Al-Raee was a Tabieen i.e. he was a follower of the Companions of Muhammad. The ancestral lineage of Shaikh Habib Al-Raee is"
"what then to make of which says, ""Unto ""these"" the land shall be divided for an inheritance."" The Gemara proposed that ""unto these"" meant adults, to the exclusion of minors. But Rabbi Jonathan taught that the land was apportioned according to those who entered the land, for says, ""Unto ""these"" the land shall be divided for an inheritance."" The Gemara posited that according to this view, taught that the manner of inheritance of the land of Israel differed from all other modes of inheritance in the world. For in all other modes of inheritance in the world, the living inherit"
"quoted ""which the Lord swore to your fathers to give to them."" Rabban Gamaliel noted that God swore to give the land not ""to you"" (the Israelites whom Moses addressed) but ""to them"" (the Patriarchs, who had long since died). Others say that Rabban Gamaliel proved it from ""But you who did cleave to the Lord your God are alive every one of you this day."" And (the superfluous use of ""this day"" implies that) just as you are all alive today, so shall you all live again in the World To Come. A Midrash taught that and call the"
"(in the words of ) “The Lord has sworn by His right hand, and by the arm of His strength: ‘Surely I will no more give your corn to be food for your enemies.” If, however, you transgress the commandment, then it will be as in when “the Lord’s anger was kindled in that day, and He swore, saying: ‘Surely none of the men . . . shall see the land.’” Similarly, a Midrash taught that the Reubenites and the Gadites cherished their property more than human life, putting their cattle before their children when they told Moses in ""We"
"would come. The people became impatient and said that there was no difference between the rocks, and that he ought to be able to call forth water from any one of them. Vexed, he replied, ""Ye rebels!"" (Num. xx. 10) or, according to the Midrash, ""fools!"" (μῶροι). God therefore said to him: ""As thou art clever, thou shalt not enter the land together with fools."" According to another legend, Moses became angry because some of the people said that, since he had been a herdsman with Jethro, he knew, like all herdsmen, where to find water in the desert, and"
"and all existing rights of property in our soil, to be mere usurpation and tyranny, and to be null and void as of moral effect; and our purpose is to abolish them entirely, or lose our lives in the attempt. The right founded on conquest and affirmed by laws made by the conquerors themselves, we regard as no other than the right of the robber on a larger scale. We owe no obedience to laws enacted by another nation without our consent, nor respect to assumed rights of property which are starving and exterminating our people…” Outlining his intentions he"
"to the Islamic prophet, Muhammad. In the Qur'an, the Zabur is mentioned by name only three times. The Qur'an itself says nothing about the Zabur specifically, except that it was revealed to David, king of Israel and that in Zabur is written ""My servants the righteous, shall inherit the earth"". The last reference is of interest because of the quotation from Psalm 37 verse 29 which says, ""The righteous shall inherit the land, and dwell therein for ever,"" (as translated in the King James Version of the Bible). According to Ahrens (1930) the last reference is quoted from Psalms. He"
"a wife."" Contrasting the behavior of Abraham and Epron, Rabbi Eleazar taught that the righteous promise little and perform much; whereas the wicked promise much and do not perform even little. The Gemara deduced the behavior of the wicked from Ephron, who in said, ""The land is worth 400 shekels of silver,"" but reports, ""And Abraham hearkened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, 400 shekels of silver, current money with the merchant,"" indicating that Ephron refused to accept anything but centenaria (which are more valuable"
"to Joseph.) Rabbi Samuel ben Nahman said that Leah lost mandrakes and gained (two) tribes and the privilege of burial with Jacob, while Rachel gained mandrakes and lost the tribes and burial with Jacob. Alluding to Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan that when a wife summons a husband to his marital duty, they will have children such as were not to be found even in the generation of Moses. For with regard to the generation of Moses, says, “Take wise men, and understanding and known among your tribes, and I will make them rulers"
"at the end, ""And the meek shall inherit the Earth"", is a reference to the Beatitudes of the New Testament and Psalm 37:11. The meaning of this part is not explained (some explosions are heard in the second half, represented in the ""2112"" comic booklet as toxic gas bombings departing from black plane silhouettes); some listeners regard this part (and this lyric) as signifying the rise of the Solar Federation, an event described on the back cover as follows: The Protagonist lives in ""the bleakness of Megadon"", reflecting on how ""we have had peace since 2062, when the surviving planets"
"as Sibt ibn al-Jawzi, the Egyptian Ibn 'Abd al-Hakam, and the Persians al-Tabari and Muhammad Khwandamir, stating that the pyramids, etc. had been built by the wicked races before the deluge, but that Noah's descendant Mizraim (Masar or Mesr) was entrusted with reoccupying the region afterward. The Islamic accounts also make Masar the son of a Bansar or Beisar and grandson of Ham, rather than a direct son of Ham, and add that he lived to the age of 700. Some scholars think it likely that Mizraim is a dual form of the word ""Misr"" meaning ""land"", and was translated"
"had no possession was not a ""congregation."" Thus Rav Aha bar Jacob taught that the tribe of Levi was not called a ""congregation."" The Gemara questioned Rav Aha's teaching, asking whether there would then be fewer than 12 tribes. Abaye replied quoting Jacob's words in ""Ephraim and Manasseh, even as Reuben and Simeon, shall be mine."" But Rava interpreted the words ""They shall be called after the name of their brethren in their inheritance"" in to show that Ephraim and Manasseh were thereafter regarded as comparable to other tribes only in regard to their inheritance of the land, not in"
"bar Jacob taught that the tribe of Levi was not called a ""congregation."" The Gemara questioned Rav Aha's teaching, asking whether there would then be fewer than 12 tribes. Abaye replied quoting Jacob's words in ""Ephraim and Manasseh, even as Reuben and Simeon, shall be mine."" But Rava interpreted the words ""They shall be called after the name of their brethren in their inheritance"" in to show that Ephraim and Manasseh were thereafter regarded as comparable to other tribes only in regard to their inheritance of the land, not in any other respect. The Gemara challenged Rava's interpretation, noting that"
"which you sow in the field"" in that first fruits were not to be brought before Shavuot. The Mishnah reported that the men of Mount Zeboim brought their first fruits before Shavuot, but the priests did not accept them, because of what is written in The Mishnah taught that one who bought two trees in another person's field had to bring the first fruits (, ""bikkurim"") but did not recite (the declaration of which in contains the words, ""the land that you, O Lord, have given me,"" which only those who owned land could recite). Rabbi Meir, however, said that"
"a thing? To be sure there is, the ancient and rightful lords of the soil, the Jews!"""" In his diary that year he wrote ""“these vast and fertile regions will soon be without a ruler, without a known and acknowledged power to claim dominion. The territory must be assigned to some one or other... There is a country without a nation; and God now in his wisdom and mercy, directs us to a nation without a country."""" This is commonly cited as an early use of the phrase, ""A land without a people for a people without a land"" by"
"plucked with the grape cluster, it belonged to the property owner; if not, it belonged to the poor. Rabbi Judah said that a single-grape cluster was a cluster, but the Sages said that it was a defective cluster (and thus belonged to the poor). The Mishnah taught that after the weakest of the poor had come and gone, everyone (regardless of poverty or wealth) was permitted to take individual stalks that fell during harvest (, ""leket"" — which had to be left for the poor to glean). The Mishnah taught that if a wife foreswore all benefit from other people,"
"password to the Israelites would be their true deliverer. So when Moses came and said the password, the people believed him at once. Interpreting and the Gemara noted a dispute over whether the land of Israel was apportioned according to those who came out of Egypt or according to those who went into the land of Israel. It was taught in a Baraita that Rabbi Josiah said that the land of Israel was apportioned according to those who came out of Egypt, as says, ""according to the names of the tribes of ""their fathers"" they shall inherit."" The Gemara asked"
"to them, ""When you come to the place of pure marble stones, do not say, 'Water! Water!' for it is said, 'He who speaks untruths shall not stand before My eyes' (Psalms 101:7)"". Ben Azzai gazed and died. Regarding him the verse states, 'Precious in the eyes of G-d is the death of His pious ones' (Psalms 116:15). Ben Zoma gazed and was harmed. Regarding him the verse states, 'Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it' (Proverbs 25:16). Acher cut down the plantings. Rabbi Akiva entered in peace and"
"every bushel (a quarter of the total). ""Thou art a fool,"" the old man said. ""Thou has not well learnt thy trade"" The second son says he will take half, and gets the same reply. The third son says: ""Before I will a good living lack, I'll take it all and foresware the sack"" In most versions the old man leaves the mill to his youngest son, and dies. In some versions there is some speculation as to his eternal destination: Now this millers's dead and in his grave, And hungry worms his body have; But where he's gone to"