According to the proverb, what is it that pays all the debts?
"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"
"penalties for failure to repay a loan has been debt bondage. In some instances, this repayment of financial debt with labor included the debtor's children, essentially condemning the debtor family to perpetual slavery. About one millennium after written debt contracts were created, the concept of debt forgiveness appears in the Old Testament, called Jubilee (Leviticus 25), and in Greek law when Solon introduces Seisachtheia. Both of these historical examples of debt forgiveness involved freeing children from slavery caused by their parents' debt. While slavery is illegal in all countries today, North Korea has a policy called, ""Three Generations of Punishment"""
"'all the gifts that come from the Eastern Sea'. Once they are above the clouds, the eagle drops it onto a mountaintop. The story was given the moral that one should be content with one's lot. It spread through Europe via Latin versions in the collections of Avianus and Odo of Cheriton. Thereafter it cross-fertilised with tellings of the Indian version of the fable. The tortoise's discontent is supplied to La Fontaine's fable from this source, as it is in Jefferys Taylor's poem ""The Tortoise"". Babrius gives no reason for the eagle's treachery; Avianus suggests that this was because the"
"However, the Aramaic word for debts could also mean sins or errors. In the Gospel of Luke the very similar prayer has the more metaphorical wording. It is thus generally accepted that this verse is talking about sins, rather than loans. This verse has thus often been translated with the word ""trespasses"" in place of the word ""debts"". However, some groups have read this verse as condemning all forms of lending. Forgiveness had a central role in the Judaism of the period, and asking for forgiveness from God was a staple of Jewish prayers. It was also considered proper for"
"the province came out and praised him, so he freed the province of another third of its debt. When he entered the province, all the people of the province — men, women, and children — came out and praised him, so he freed them of all of their debt. The king told them to let bygones be bygones; from then on they would start a new account. In a similar manner, on the eve of Rosh Hashanah, the leaders of the generation fast, and God absolves them of a third of their iniquities. From Rosh Hashanah to Yom Kippur, private"
"Debt relief Debt relief or debt cancellation is the partial or total forgiveness of debt, or the slowing or stopping of debt growth, owed by individuals, corporations, or nations. From antiquity through the 19th century, it refers to domestic debts, in particular agricultural debts and freeing of debt slaves. In the late 20th century, it came to refer primarily to Third World debt, which started exploding with the Latin American debt crisis (Mexico 1982, etc.). In the early 21st century, it is of increased applicability to individuals in developed countries, due to credit bubbles and housing bubbles. War debt payments"
"indebtedness, yet accepts Pantagruel's offer to repay all of his creditors. Now financially solvent for the first time, Panurge stops wearing his long codpiece and seeks advice about whom to marry. Various auguries (opening Virgil to a random page, inducing prophetic dream through half-hearted fasting) and councillors – the Sibyl of Panzoust, the mute Goatnose, the old poet Raminagrobis, Friar John, a group of learned doctors and lawyers, and a fool – all agree that if he marries, his wife will cheat on him, beat him, and rob him. But he egregiously reinterprets their prophecies in a more favorable light."
"king came to collect the debt. When the king was within ten miles, the nobility of the province came out and praised him, so he freed the province of a third of its debt. When he was within five miles, the middle-class people of the province came out and praised him, so he freed the province of another third of its debt. When he entered the province, all the people of the province — men, women, and children — came out and praised him, so he freed them of all of their debt. The king told them to let bygones"
"with the first sovereign: Prithu milked the cow to generate crops for humans to end a famine. Kamadhenu, the miraculous ""cow of plenty"" and the ""mother of cows"" in certain versions of the Hindu mythology, is believed to represent the generic sacred cow, regarded as the source of all prosperity. In the 19th-century, a form of Kamadhenu was depicted in poster-art that depicted all major gods and goddesses in it. The reverence for the cow played a role in the Indian Rebellion of 1857 against the British East India Company. Hindu and Muslim sepoys in the army of the East"
"me, teacher,"" he said. ""Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?"" Simon replied, ""I suppose the one who had the bigger debt forgiven."" ""You have judged correctly,"" Jesus said. Then he turned toward the woman and said to Simon, ""Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet"
"not owe anyone anything. Children coming home from school stop to stare at him as he works, impressed by the roaring bellows and burning sparks. On Sundays, the blacksmith, a single father after the death of his wife, takes his children to church, where his daughter sings in the choir. He goes through his life following the daily tasks assigned to him and has earned his sleep at night. The narrator concludes by thanking the blacksmith for the lessons he can teach. Longfellow said the poem was a tribute to his ancestor Stephen Longfellow, who had been a blacksmith, a"
"Jeremiah (), ""O habitation of justice, and mountain of holiness."" The myth continues with the city's inhabitants building a temple dedicated to Enlil, referred to as the Ekur. The priestly positions and responsibilities of the Ekur are listed along with an appeal for Enlil's blessings on the city, where he is regarded as the source of all prosperity: A similar passage to the last lines above has been noted in the Biblical Psalms () ""The voice of the Lord makes hinds to calve and makes goats to give birth (too) quickly"". The hymn concludes with further reference to Enlil as"
"gold raining down from it. Dhanya Lakshmi (""Grain Lakshmi"") is the goddess of agricultural wealth. She is depicted as eight-armed, in green garments, carrying two lotuses, gada (mace), paddy crop, sugarcane, bananas, and her two hands in abhaya mudra and varada mudra. Gaja Lakshmi (""Elephant Lakshmi"") is the giver of animal wealth (such as cattle) or the giver of power of royalty, as interpreted by Swami Chidananda. According to Hindu mythology, Gaja Lakshmi brought back the wealth lost by Indra (king of demi-gods) from the ocean. Vasudha Narayanan interpreted the name as ""one who is worshipped by elephants"". She is"
"the herd-increasing, the fold-increasing who makes prosperity for all countries"" (5.1). She is ""wide flowing and healing"", ""efficacious against the ""daeva""s"", ""devoted to Ahura's lore"" (5.1). She is associated with fertility, purifying the seed of men (5.1), purifying the wombs of women (5.1), encouraging the flow of milk for newborns (5.2). As a river divinity, she is responsible for the fertility of the soil and for the growth of crops that nurture both man and beast (5.3). She is a beautiful, strong maiden, wearing beaver skins (5.3,7,20,129). The association between water and wisdom that is common to many ancient cultures"
"This notion comes from “utang na loob,” defined as a debt that must be repaid to those who have supported the individual. With ""kapwa"" and ""utang na loob"" as strong forces enacting on the individual, there is an “all or nothing” mentality that is being played out. In order to bring success back to one's family, there is a desire to succeed for one's family through living out a family's wants as opposed to one's own true desires. This can manifest as one entering a career path that they are not passionate in, but select in order to help support"
"forgive our debtors"". After the request for bread, Matthew and Luke diverge slightly. Matthew continues with a request for debts to be forgiven in the same manner as people have forgiven those who have debts against them. Luke, on the other hand, makes a similar request about sins being forgiven in the manner of debts being forgiven between people. The word ""debts"" () does not necessarily mean financial obligations, as shown by the use of the verbal form of the same word () in passages such as . The Aramaic word ""ḥôbâ"" can mean ""debt"" or ""sin"". This difference between"
"brings cheer to all those who gaze upon her. She dispels darkness, reveals treasures and truths that have been hidden, illuminates the world as it is. Hymn 6.64 associates her with wealth and light, while hymn 1.92 calls her the ""mother of cows"" and one, who like a cow, gives to the benefit of all people. Hymn 1.113 calls her ""mother of the gods"", while hymn 7.81 states her to be the mother of all living beings who petition her. She is the goddess of the hearth, states hymn 6.64. She symbolizes reality, is a marker of time and a"
"often become so mired in debt that their children would be forced into debt peonage. Also for the social tension that came with this enslavement of large parts of the population, kings periodically canceled all debts. In ancient Israel, the resulting amnesty came to be known as the Law of Jubilee. The author claims that debt and credit historically appeared before money, which itself appeared before barter. This is the opposite of the narrative given in standard economics texts dating back to Adam Smith. To support this, he cites numerous historical, ethnographic and archaeological studies. He also claims that the"
"do what Dabasir did. He visited his creditors and said that he would now deal with them on a cash-only basis and that he would split 20% of his income equally amongst them all until they were all repaid. His greengrocer ""put it in a way that helped to bring around the rest. 'If you pay for all you buy and then pay some on what you owe, that is better than you have done, for ye ain't paid down the account none in three years.'"" Alfred then relates that everything went as planned and that although it was difficult"
"taught that to approach God's altar, they must be pure of heart and soul. They then act out the story of a master and a servant who owes him a debt. The servant asks his master for pity in repaying the debt, and the master absolves it. The servant then turns to a fellow servant who ""owed him a few dollars"" and demands that it be paid in full. The master, hearing this, then condemns the servant to prison. Jesus explains the moral: ""Forgive your brothers from your heart."" The character telling the parable sings ""Day by Day"", and the"
"bills and will go bankrupt. Since Tokubei is so kind-hearted and does not actually need to return the two ""kamme"" until several days after Kuheiji promises to return the money, he loans it to Kuheiji. Here Tokubei finishes recounting the events that have taken place before the start of the play. Just as he finishes, none other than the very Kuheiji he was speaking of enters the temple grounds at the head of a band of revelers and rowdies. Tokubei seizes the chance to ask Kuheiji to repay the now-overdue loan. Kuheiji flatly denies the existence of any such debt."
"in a tower as punishment. One day his wife recognized him while he was singing. They escaped with a great deal of treasure. The old man said that they must divide the treasure. The young man offered him half. When the old man asked if his wife was also half his, the young man offered him three quarters. The old man told him that he was the dead man whose debts he had paid, and vanished. The young man was reconciled with his father, who died not long after, leaving him all his wealth. Fair Brow Fair Brow is an"
"debts. The name was chosen in 1995/6, as preparations were gathering pace for the celebration of the millennium. The concept was that justice and poverty alleviation through the cancellation of debts would be a fitting celebration for the millennium. The concept of debt cancellation and celebration is linked to the Old Testament concept of Jubilee, which meant that every 50 years, people sold into slavery, or land sold due to bankruptcy, were redeemed. The key aim of the campaign is debt cancellation and the alleviation of poverty. Educational and campaign materials have been produced on the legitimacy of debt, power"
"proverb is this: ""A person who does not remember where he (she) came from will never reach his (her) destination"". Of Tagalog origin, it conveys and urges one person to give ""importance in looking back at one’s roots and origins."" The maxim also exemplifies a Filipino value known as the """"utang na loob"""", one’s ""debt of gratitude"" to the persons who have contributed to an individual’s success. Damiana L. Eugenio, a professor from the University of the Philippines, author of ""Philippine Proverb Lore"" (1975), and who is also referred to as the ""Mother of Philippine Folklore"" grouped Filipino proverbs into"
"Jambhala Jambhala (also known as Dzambhala, Dzambala, Zambala or Jambala) is the God of Wealth and appropriately a member of the Jewel Family (see Ratnasambhava). In Hindu mythology, Jambhala is known as Kubera. Jambhala is also believed to be an emanation of Avalokitesvara or Chenrezig, the Bodhisattva of Compassion. There are five different wealth Jambhalas; each has his own practice and mantra to help eliminate poverty and create financial stability. Gyalten Sogdzin Rinpoche said that Jambhala is the protector of all Lineages and of all sentient beings from all sickness and difficulties. Jambhala is a Bodhisattva of material and spiritual"
"all because God had given him hundredfold. God Gives a Hundred for One God Gives a Hundred for One is a Mexican fairy tale collected by Virginia Rodriguez Rivera in Mexico, from Manuel Guevara, forty-nine. It is Aarne–Thompson type 1735 'Who gives his own goods shall receive it back tenfold'. A priest wants to get an Indian's cow, so he preaches that God will give a hundredfold for one, and pressures him into giving. The Indian's wife covered it with salt. All the priest's cattle were attracted to the salt. When the cow went back to its own corral, they"
"to the condemnation of the Pharisees, which is an important theme in Matthew. The Pharisees were well known for their overt and sanctimonious piety. The term ""reward"" in this verse is a translation of a Greek commercial term. Literally it refers to cancelled bills. Lewis notes that the expression is almost identical to the English phrase ""paid in full,"" and this verse is stating that those who are overly boastful will not be ""paid in full"" by God. Hendriksen states that if one is expecting praise and adulation from one's fellows for being pious, then this is the only reward"
"chains and forced into a number of arrangements whereby they work off the debt through servitude. Also it states that others can come and pay the debt on their behalf, thus releasing them from prison. A debt that cannot be paid resulted in slavery to the creditor or sale on the slave market. There have been numerous depictions of this parable in art, including: Parable of the Unforgiving Servant The Parable of the Unforgiving Servant (also known as ""Ungrateful Servant"", ""Unmerciful Servant"", or ""Wicked Servant"" but not to be confused with the parable of the Two Debtors) is a parable"
"blasted the rocks, Where for ages vast treasures lay hid; And shewed Heaven the coffer where Earth stored her wealth, And laughed loud as he shattered the lid. I marked every step the magic king took, Till he bounded the wide spreading plain, And I marked how the eye of God followed his path While the heavens sang a gladsome refrain, And this was its burthen – ""There's plenty for all, Look abroad in the light of the day, And view the corn challenge the sickel and scythe, With its lances well poised for the fray."" The harvest well-garnered-Toils heralds"
"include the provision that the debtor may repay the debt in kind, lending the same amount to a similarly disadvantaged party once they have the means, and under the same conditions. Debt and payments can be monetary or by good deeds. A related type of transaction, which starts with a gift instead of a loan, is alternative giving. Pay it forward was used as a key plot element in the denouement of a New Comedy play by Menander, ""Dyskolos"" (a title which can be translated as ""The Grouch""). ""Dyskolos"" was a prizewinning play in ancient Athens in 317 BC; however,"
"""""Thol Ulagil Nallaar Oruvar Ularael Avar Poruttu Ellarkum Peiyum Mazhai"""" – The rain falls on behalf of the virtuous, benefitting everyone in the world. """"Nandri Oruvarukku Seithakkal An Nandri Endru tharum kol ena vaenda nindru Thalara valar thengu Thaanunda Neerai Thalaiyaalae Thaan Tharuthalal"""" -Don't wait for a return benefit as to when a good deed done will pay back, but be just like that tall and erect coconut tree that drank water from its feet gives the benefit of giving that sweet water by its head."" Her quote """"கற்றது கைமண் அளவு, கல்லாதது உலகளவு"""" has been translated as """"What you have"
"in place of the word for the Moon. A famous poet of Tang China, Li Bai, relates how ""[t]he rabbit in the Moon pounds the medicine in vain"" in his poem ""The Old Dust."" In the Buddhist Jataka tales (Tale 316), a monkey, an otter, a jackal, and a rabbit resolved to practice charity on the day of the full moon (Uposatha), believing a demonstration of great virtue would earn a great reward. When an old man begged for food, the monkey gathered fruits from the trees and the otter collected fish, while the jackal wrongfully pilfered a lizard and"
"of rain and that cloud rains on the ground and all the seeds appear on the earth."" Chamrosh is the archetype of all birds, said to rule and protect all avifauna on Earth. According to the Avesta, Persia is pillaged every three years by outsiders, and when this happens, the angel Burj sends Chamrosh out to fly onto the highest mountaintop then snatch the pillagers in its talons as a bird does corn. Jewish mythology sometimes equates the Chamrosh with the giant bird Ziz. Chamrosh Chamrosh is a bird in Persian mythology said to live on the summit of Mount"