According to the proverb what is too much for one enough for two but not enough for three
"The World Is Not Enough The World Is Not Enough is a 1999 British spy film, the nineteenth in the ""James Bond"" series produced by Eon Productions, and the third to star Pierce Brosnan as the fictional MI6 agent James Bond. The film was directed by Michael Apted, with the original story and screenplay written by Neal Purvis, Robert Wade, and Bruce Feirstein. It was produced by Michael G. Wilson and Barbara Broccoli. The title is taken from a line in the 1963 novel ""On Her Majesty's Secret Service"". The film's plot revolves around the assassination of billionaire Sir Robert"
"Three men make a tiger ""Three men make a tiger"" () is a Chinese proverb or ""chengyu"" (four-character idiom). ""Three men make a tiger"" refers to an individual's tendency to accept absurd information as long as it is repeated by enough people. It refers to the idea that if an unfounded premise or urban legend is mentioned and repeated by many individuals, the premise will be erroneously accepted as the truth. This concept is related to communal reinforcement or the fallacy of ""argumentum ad populum"" and ""argumentum ad nauseam"". The proverb came from the story of an alleged speech by"
"of three is used heavily in bible verses, songs, stories, speeches and quotes. Because of the small number it makes people remember the information for a longer period of time and helps the message stick. The Rule of Three is used affectively in the Pot Maker, Elias representing the gold pot, his Mother and Father the Silver pots and Lucinda being the Brass pot. Bonner also uses the Rule of Three at the end of the story with the crashing of trees and the loss of three of the stories characters. This is a play that is meant to be"
"is great, that it seems like folly. As for things that do not seem like folly — well, there can be no question about ""their"" smallness!<br> Here are my three treasures. Guard and keep them! The first is pity; the second, frugality; the third, refusal to be 'foremost of all things under heaven'. <br> For only he that pities is truly able to be brave; <br> Only he that is frugal is able to be profuse. <br> Only he that refuses to be foremost of all things <br> Is truly able to become chief of all Ministers. <br> At present"
"number of persons involved may vary. Although some consider thirteen to be ideal (probably in deference to Murray's theories), any group of at least three can be a coven. A group of two is usually called a ""working couple"" (regardless of the sexes). Within the community, many believe that a coven larger than thirteen is unwieldy, citing unwieldy group dynamics and an unfair burden on the leadership. When a coven has grown too large to be manageable, it may split, or ""hive"". In Wicca, this may also occur when a newly made High Priest or High Priestess, also called 3rd"
"to sarcasm. “Custom of the niggers! Are our morals so inadequate that we have to borrow of niggers?” Then he said to the jury: “Three melons were owing; they were collected from persons not proven to owe them: this is theft; they were collected by compulsion: this is extortion. A melon was added for the widows and orphans. It was owed by no one. It is another theft, another extortion. Return it whence it came, with the others. It is not permissible here to apply to any purpose goods dishonestly obtained; not even to the feeding of widows and orphans,"
"prophet quoted God as saying that the people had not kept God's ways when they showed partiality in the law, and in the writings, Psalm asks, ""How long will you judge unjustly, and show favor to the wicked?"" counsels that it is not good to show partiality to the wicked, so as to turn aside the righteous in judgment. Similarly, and say that to show partiality is not good. reports that God has no iniquity or favoritism. The Torah addresses the need for corroborating witnesses three times: instructs that a manslayer may be executed only on the evidence of two"
"to the house, ""whatever is lacking"" to refer to a bed and a table, and ""for him (, ""lo"")"" to refer to a wife, as uses the same term, ""for him (, ""lo""),"" to refer to Adam's wife, whom calls ""a helpmate ""for him""."" The Rabbis taught that the words ""sufficient for his ""need"""" command us to maintain the poor person, but not to make the poor person rich. But the Gemara interpreted the words ""whatever is lacking ""for him"""" to include even a horse to ride upon and a servant to run before the impoverished person, if that was"
"do too much of something, you might fail to do it altogether"". For example: ""You shouldn't take that many courses, you'll end up failing them all - ""tafasta merube, lo tafasta"""". The entire phrase actually includes both a positive and a negative expression: תפסת מרובה לא תפסת, תפסת מועט תפסת - ""If you have seized a lot, you have not seized; if you have seized a little, you have seized."" The general meaning is that an over-ambitious claim defeats itself: the intended analogy is to one who grabs more than he can hold. The phrase appears in the Talmud (Yoma"
"that they have had sufficient for their health, and that all that remains for them is to pray that they may be truly thankful. The abundance, which you call sufficient, but which no man can call excessive, is, after all, but matter of comparison. "" as would be prolonged and bitter argument on the question: ""There are dark spots and weak places in various parts of our social system: let us not be blind to them, or neglect the duty of exposing them, with the view of mending and improving them. Let us not fling in one another's teeth difficulties,"
"well. Chapter 27 says for prudent princes and republics, it should be enough to conquer, for most often when it is not enough, one loses. He is saying that people should be happy with what they get, because if they try to get more than they can handle, they end up losing it all. Chapter 28 says how dangerous it is for a Republic or a Prince not to avenge an injury done against the public or against a private person. Chapter 29 claims that fortune blinds the spirits of men when it does not wish them to oppose its"
"an independent version by Laurentius Abstemius in his ""Hecatomythium"", published in the 1490s. Numbered 65, ""De nuce, asino et muliere"" describes how a woman asked the abused tree 'why it was so foolish as to give more and better nuts when struck by more and stronger blows? The tree replied: Have you forgotten about the proverb that goes: Nut tree, donkey and woman are bound by a similar law; these three things do nothing right if you stop beating them.' The moral that Abstemius draws from it is that people talk too much for their own good. The Italian proverb"
"from current market trends. Investors who take such decisions are not basing their justification on fundamental analysis or certain limited information but mainly follow an investment trend that is demonstrated by a high number of other investors. Three men make a tiger ""Three men make a tiger"" () is a Chinese proverb or ""chengyu"" (four-character idiom). ""Three men make a tiger"" refers to an individual's tendency to accept absurd information as long as it is repeated by enough people. It refers to the idea that if an unfounded premise or urban legend is mentioned and repeated by many individuals, the"
"peoples had a word to describe the quantities of one, two, and three but any quantity beyond was simply denoted as ""Many"". This is most likely based on the prevalence of this phenomenon among people in such disparate regions as the deep Amazon and Borneo jungles, where western civilization's explorers have historical records of their first encounters with these indigenous people. Many world religions contain triple deities or concepts of trinity, including: Three is a very significant number in Norse mythology, along with its powers 9 and 27. Three (, formal writing: , pinyin ""sān"", Cantonese: ""saam"") is considered a"
"forget the benefits that they have received, (2) those who from an excessive conceit look upon themselves and not God as the authors of what they receive, and (3) those who realize that God caused what they received, but still say that they deserved it, because they are worthy to receive God's favor. Philo taught that Scripture opposes all three. Philo taught that replies to the first group who forget, ""Take care, lest when you have eaten and are filled, and when you have built fine houses and inhabited them, and when your flocks and your herds have increased, and"
"a state of plenty: one may take from communal store if one leaves a) enough and b) as good for others, and since nature is bountiful, one can take all that one can use without taking anything ""from"" someone else. Moreover, one can take only so much as one can use before it spoils. There are then two provisos regarding what one can take, the ""enough and as good"" condition and ""spoilage."" Gold does not rot. Neither does silver, or any other precious metal or gem. They are, moreover, useless, their aesthetic value not entering into the equation. One can"
"stripes he may give him, and not exceed""; according to the nature of the case, forty stripes and no more might be inflicted, but fewer might suffice in some cases; the apostle's having but thirty nine at a time was not because the Jews thought his crime did not require full forty; or that they out of tenderness and compassion to him abated him one; but they proceeded with him to the utmost rigour of this law, according to their interpretation of it; for so runs their tradition, but the decision is not according to R. Judah, as the commentators"
"reflections upon it. 'This fable taught me caution and I have avoided risky business ventures ever since - but, you say, 'those who grab wealth get to keep it'. Just remember how many of them are eventually caught and killed! Clearly, the ones who have been punished constitute the larger crowd. A few people may profit from reckless behaviour, but many more are ruined by it.' Although this story was not taken up by later authors, another concerning an ox and a heifer had a little more currency and is given a separate number in the Perry Index (300). In"
"Go proverb Go proverbs are traditional proverbs relating to the game of Go, generally used to help one find good moves in various situations during a game. They are generalisations and thus a particular proverb will have specific situations where it is not applicable. Knowing when a proverb is inapplicable is part of the process of getting stronger as a Go player. Indeed, several proverbs contradict each other—however they agree in as much as they are advising the player to pay attention to the stated situation. Go proverbs, life-or-death problems (tsumego), and compilations of go games (kifu) are the three"
"companions wanted to kowtow, but to do so would have revealed the identity of the emperor. Finally, one of them tapped three fingers on the table (one finger representing their bowed head and the other two representing their prostrate arms). It is considered rude to have a tea cup full of tea; it is preferred that tea is poured until the cup is about 80% full. The Chinese proverb """", that literally means, it is fraud for the guest if the tea cup is full, but it is a sign of respect when it is alcohol. Yum cha Yum cha"
"Tafasta merube lo tafasta Tafasta merube lo tafasta (Hebrew: תָּפַסְתָּ מְרֻבֶּה, לֹא תָּפַסְתָּ, ""If you have seized a lot, you have not seized"") is a Talmudic idiom used to express the idea that when it is possible to take a particular law from two different sources, it should be taken from the narrower of the two, in order to stay on the safe side and avoid making assumptions about which is correct. It is akin to the logical concept of ""proving too much"". The phrase is used somewhat differently in modern Hebrew, to the effect of ""if you try to"
"words ""sufficient for his need"" to refer to the house, ""whatever is lacking"" to refer to a bed and a table, and ""for him (, ""lo"")"" to refer to a wife, as uses the same term, ""for him (, ""lo""),"" to refer to Adam's wife, whom calls ""a helpmate ""for him""."" Rabbi Jeremiah ben Eleazar interpreted the words, ""and he brought her to the man,"" in to teach that God acted as best man to Adam, teaching that a man of eminence should not think it amiss to act as best man for a lesser man. Interpreting the words ""And"
"""After Three Bowls, Do Not Cross the Ridge"" (三碗不過崗). He stops there for a break. The waiter explains to Wu Song that the wine sold at the tavern is so strong that customers usually get drunk after having three bowls and are unable to cross the ridge ahead. That is the meaning behind the sign. Still sober after drinking three bowls, Wu Song demands that the waiter continue serving him wine. By the end of his meal, Wu Song had consumed 18 bowls of wine but he still appears sober. He is about to leave when the waiter stops him"
"to the son who was actually born first, even if he hates that son's mother and likes another wife more; and states that the king shall not have too many wives. The Torah may distinguish concubines and ""sub-standard"" wives with the prefix ""to"" (e.g., lit. ""took to wives""). Despite these nuances to the biblical perspective on polygamy, many important figures had more than one wife, such as in the instances of Esau (Gen 26:34; 28:6-9), Jacob (Gen 29:15-28), Elkanah (1 Samuel 1:1-8), David (1 Samuel 25:39-44; 2 Samuel 3:2-5; 5:13-16), and Solomon (1 Kings 11:1-3). Multiple marriage was considered a"
"half God. (Ayalniñ pütün xudasi XUDA, yärim Xudasi är.) (ئايالنىڭ پۈتۈن خۇداسى خۇدا, يەرىم خۇداسى ئەر) the first wife is a good woman, the second a witch, and the third a prostitute. (birgä täkkän yaxši, ikkigä täkkän baxši, üčkä täkkän paxši.) (بىرگە تەككەن ياخشى, ئىككىگە تەككەن باخشى, ئۈچكە تەككەن پاخشى) A family with many women will be miserable. (Qizi barniñ därdi bar.) (قىزى بارنىڭ دەردى بار) Let your daughter marry or you will die of regret instead of illness. (Qiziñ Öyde ärsiz uzaq turmiğay, ölärsän puşaymanda sän ağirmay.) (قىزىڭ ئۆيدە ەرسىز ئۇزاق تۇرمىغاي, ئۆلەرسەن پۇشايماندا سەن اغىرماي) Woman: long hair,"
"Rule of three (writing) The rule of three is a writing principle that suggests that a trio of events or characters is more humorous, satisfying, or effective than other numbers in execution of the story and engaging the reader. The reader or audience of this form of text is also thereby more likely to remember the information conveyed. This is because having three entities combines both brevity and rhythm with having the smallest amount of information to create a pattern. It makes the author or speaker appear knowledgeable while being both simple and catchy. Slogans, film titles and a variety"
"economy of nature that does not waste anything. When applied to the moral life it stands for the simplicity of desire."" The third treasure is a six-character phrase instead of a single word: ""Bugan wei tianxia xian"" 不敢為天下先 ""not dare to be first/ahead in the world"". Chen notes that The third treasure, daring not be at the world's front, is the Taoist way to avoid premature death. To be at the world's front is to expose oneself, to render oneself vulnerable to the world's destructive forces, while to remain behind and to be humble is to allow oneself time to"
"moss as a positive thing, such as profit; others see the proverb as praising people that keep moving and developing, seeing moss as a negative thing, such as negative habits. Similarly, among Tajik speakers, the proverb ""One hand cannot clap"" has two significantly different interpretations. Most see the proverb as promoting teamwork. Others understand it to mean that an argument requires two people. In an extreme example, one researcher working in Ghana found that for a single Akan proverb, twelve different interpretations were given. Children will sometimes interpret proverbs in a literal sense, not yet knowing how to understand the"
"(employing Gematria, where equals 7 and equals 5), indicating that 12 logs of the oil were preserved throughout time. Rabbi Johanan taught that God proclaims three things for God's Self: famine, plenty, and a good leader. shows that God proclaims famine, when it says: ""The Lord has called for a famine."" shows that God proclaims plenty, when it says: ""I will call for the corn and will increase it."" And shows that God proclaims a good leader, when it says: ""And the Lord spoke to Moses, saying, ‘See I have called by name Bezalel, the son of Uri.'"" Rabbi Isaac"
"it not follow, ""How much more the wicked and the sinner?"" (9) In ""The king said to Esther the queen: ‘The Jews have slain and destroyed 500 men in Shushan the castle,'"" and it thus stands to reason, ""‘What then have they done in the rest of the king's provinces?'"" (10) In God came to the prophet saying, ""Behold, when it was whole, it was usable for no work,"" and thus surely it is logical to argue, ""How much less, when the fire has devoured it, and it is singed?"" Rav Zeira counted five kinds of ""orlah"" (things uncircumcised) in"
"orphans. In the second part of Verse 4:3, the Qu’ran states ""but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice."" If a man cannot deal justly with more than one wife, then he must marry only one. It is clear that this quote was revealed out of compassion towards women, and not as a means to please male sexuality, which is a common modern interpretation of such verses. Putting the verses regarding"
"fable was given further currency in La Fontaine's Fables(V.3). The popularity of the fable in England was eventually overtaken by the similar story ""The Hawk and the Nightingale"", which had the advantage of being reinforced by the proverb ""A bird in the hand is worth two in the bush"". La Fontaine had no such proverb in French to which to appeal and ends on the reflection that one possession is better than two promises (""Un 'tiens' vaut mieux que deux 'tu l'auras""'). However, his English translator Charles Denis adapts the line to the circumstances and renders it as ""A fish"
"the spiritual intelligence by trying to unify things without knowing that they are already identical is called ""three in the morning."" Why is this called ""three in the morning""? Once upon a time, there was a monkey keeper who was feeding little chestnuts to his charges. ""I'll give you three in the morning and four in the evening,"" he told them. All the monkeys were angry. ""All right, then,"" said the keeper, ""I'll give you four in the morning and three in the evening."" All the monkeys were happy with this arrangement. Without adversely affecting either the name or the"