"through her official MySpace page. An a cappella rendition was recorded by Overboard for their 2007 album, ""Stranded"". American post hardcore band Alesana recorded a cover for the Punk Goes... compilation series, ""Punk Goes Pop 2"", released March 10, 2009. Taylor Swift performed a mashup of ""You're Not Sorry"" and ""What Goes Around... Comes Around"" during her Fearless Tour (2009−10). Benny Davis, of the Australian musical comedy act The Axis of Awesome, also heavily sampled the song on his track ""Another Four Chords"" on ""The Human Jukebox"" EP, released in 2013. Credits adapted from ""FutureSex/LoveSounds"" booklet: !scope=""col"" colspan=""3""| Mastertone !scope=""col"""
"as forbidden in the future paradise (""No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there""); in ,7, Isaiah references such formerly ravenous beasts as become peaceable: ""The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox."" ""In like a lion, out"
"The lamb and lion ""The lamb with the lion"" – often a paraphrase from Isaiah, and more closely quoted as ""the wolf and lamb"", ""a child will lead them"", and the like – are an artistic and symbolic device, most generally related to peace. The symbol is used in both Christianity and Judaism to represent the Messianic Age. In addition, in Christianity, according to a sermon by Augustine, the lion stands for Christ resurrected, the lamb for Christ's sacrifice (""He endured death as a lamb; he devoured it as a lion.""—Augustine, Sermon 375A). Although Isaiah 35:2 casts a lion metaphorically"
"Homo homini lupus Homo homini lupus, or in its unabridged form Homo homini lupus est, is a Latin proverb meaning ""A man is a wolf to another man,"" or more tersely ""Man is wolf to man."" It has meaning in reference to situations where people are known to have behaved in a way comparably in nature to a wolf. The wolf as a creature is thought, in this example, to have qualities of being predatory, cruel, inhuman i.e. more like an animal than civilized. A variation of the proverb appeared as line 495 in the play ""Asinaria"" by Plautus: """"Lupus"
"the man"". Homo homini lupus Homo homini lupus, or in its unabridged form Homo homini lupus est, is a Latin proverb meaning ""A man is a wolf to another man,"" or more tersely ""Man is wolf to man."" It has meaning in reference to situations where people are known to have behaved in a way comparably in nature to a wolf. The wolf as a creature is thought, in this example, to have qualities of being predatory, cruel, inhuman i.e. more like an animal than civilized. A variation of the proverb appeared as line 495 in the play ""Asinaria"" by"
"like a camel, ears like a cat, eyes like a shrimp, mouth like a donkey, hair like a lion, neck like a snake, belly like a Shen, scales like a koi, front paws like an eagle, and rear paws like a tiger. For status, Denglong resides up on the centre of the universe, where there is two lotuses, right-side-up and upside down, where there are Sumeru with Buddhist prayers beads, thus Denglong is consider the master of all. For righteousness, Denglong brings celestial phenomena portending peace and prosperity, thus is paid service by many Emperors in history. By having Denglong"
"brings to mind the messianic time envisioned at Isaiah 11:6, which says that the ‘wolf shall dwell with the lamb’. Referring to them as sheep also highlights the danger they will face in their mission. It draws attention to Jesus’ community as the true Israel, because Jewish literature had traditionally used sheep and wolf imagery of Israel and the nations. Because this verse follows on Jesus sending the twelve to the Israelites exclusively, the Jews hostile to his kingdom are now implicitly cast as wolves. When he tells them to be as wise as serpents, this refers back to the"
"The Lion Grown Old The lion grown old is counted among Aesop’s Fables and is numbered 481 in the Perry Index. It is used in illustration of the insults given those who have fallen from power and has a similar moral to the fable of The dogs and the lion's skin. Parallel proverbs of similar meaning were later associated with it. In the fable as Phaedrus tells it, after the lion had grown old and feeble, a boar and a bull took their revenge for past attacks by injuring him. But when a donkey joins in and kicks him, the"
"lion begins by claiming portions as a legal right and retains the others with threats. In La Fontaine's Fables there is a fourfold division between a heifer, a goat and a lamb (""Fables"" I.6). Each of these the lion retains because he is king, the strongest, the bravest, and will kill the first who touches the fourth part. A Latin reference to Aesop's fable is found at the start of the Common Era, where the phrase ""societas leonina"" (a leonine company) was used by one Roman lawyer to describe the kind of unequal business partnership described by Aesop. The early"
"to cold, from moisture to dryness. He participates in the nature of minerals, vegetables, and animals: he comes into being and passes out of being like the minerals; nourishes and reproduces himself like the plants; has feeling and life like the animals. Further, he presents analogies to the characteristics of things: his erect figure resembles that of the terebinth; his hair, grass and vegetation; his veins and arteries, rivers and canals; and his bones, the mountains. Indeed, he possesses the characteristics of the animals: he is brave like a lion, timid like a hare, patient like a lamb, and cunning"
"The Fox and the Sick Lion The Fox and the Sick Lion is one of Aesop's Fables, well known from Classical times and numbered 142 in the Perry Index. There is also an Indian analogue. Interpretations of the story's meaning have differed widely in the course of two and a half millennia. A lion grown too old and weak to hunt pretended to be sick as a ruse and ate the animals that came to visit him in his cave. But the fox only greeted him from outside and, on being asked why it did not enter, replied ""Because I"
"lion’s face is the symbol for Mark, whose gospel begins with “The voice of one crying in the wilderness,” suggesting the roar of a lion. Luke’s symbol is the oxen, the animal of sacrifice, as Luke stressed the atoning sacrifice of Jesus. John’s emblem is the high soaring eagle, reflecting John’s lofty and “soaring” gospel, which is far richer theologically than the others. At the entrance to the left inside door is a Greek cross with the Greek monograms for Jesus (IC) and Christ (XC), and the word “Nika,” meaning “conquers.” Thus: “Jesus Christ conquers.” At the entrance to the"
"from the Book of the Later Han. The idiom is usually used to describe someone who merely considers the benefit for the time being and not contemplating the gravity of the consequence that his action will bring him. The following excerpt is from ""The Biography of Qi Huan Gong"": """"The nations of Rong ()and Di () are as jackals and wolves, and they are never contented. All states of Huaxia are intimate, and every one should not be deserted. It is like drinking the bird Zhen's poison to seek momentary ease with no thought of the future, and this mind"
"people who attack a man of renown when he has fallen from his position of power and glory"". When the fable was retranslated by George Fyler Townsend in 1867, he shortened this to the statement generally connected with it now, ""It is easy to kick a man that is down"". In her collection of the fables, Laura Gibbs compares the moral with the Biblical proverb ""A living dog is better than a dead lion"" (Ecclesiastes 9:4). The dogs and the lion's skin The dogs and the lion's skin is a fable ascribed to Aesop and is numbered 406 in the"
"are in clear water. Rumi ends his poem by stating ""If each had a candle and they went in together the differences would disappear."" One of the most famous versions of the 19th century was the poem """" by John Godfrey Saxe (1816–1887). The poem begins: Each in his own opinion concludes that the elephant is like a wall, snake, spear, tree, fan or rope, depending upon where they had touched. Their heated debate comes short of physical violence, but the conflict is never resolved. Natalie Merchant sang this poem in full on her Leave Your Sleep album (Disc 1,"
"prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.<br> Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?<br> Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.<br> A good tree cannot bring forth evil fruit, neither [can] a corrupt tree bring forth good fruit.<br> Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.<br> Wherefore by their fruits ye shall know them.<br> Not every one that saith unto me, Lord, Lord, shall enter"
"and exhortations, presently added: ""The present life of man, O king, seems to me, in comparison with that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter amid your officers and ministers, with a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying at one door and immediately out at another, whilst he is within is safe from the wintry storm; but after a short space of fair weather he immediately vanishes out of your"
"between the two polar opposites. The mudra gejishi-in (gesture of the outer lion) and its immediate counterpart naijishi-in (gesture of the inner lion) clearly represent this yin/yang relation. In fact, not only do these two related mudras represent the alpha and omega by themselves, but the two lions associated with them take this association a step further. The two lions are commonly seen outside the doors of Buddhist temples, where they stand as guardians against evil and baleful influences. The first lion utters the sound “A” which symbolizes the alpha, that all reality and phenomena are, in the tradition of"
"the manner in which a true shepherd enters his sheepfold, unlike the manner of a thief or a stranger. Anglican Bishop Charles Ellicott notes that ""the word rendered 'parable' is the wider word (, ""paroimia"") which includes every kind of figurative and proverbial teaching, every kind of speech, as the etymology reminds us, which departs from the usual course (, ""oimos"")"". Jesus' audience (""they"") did not understand. In this illustration, the true shepherd ""enters the sheepfold by the door"" and ""calls his own sheep by name and leads them out ()"" (John 10:1,3). This is the only occurrence of the"
"the other uses of the phrase (כָּ אֲרִי) ""ka'ari"" throughout the biblical text. Rashi cites Isaiah 38:13, in which translators uniformly render כָּאֲרִי as “like/as a lion”. The Masoretic Text points כָּאֲרִי as a phrase: the prefix כָּ denotes ""like"" or ""as"", and ארי ""lion"". A variant form of the word for lion ( אריה ) ""arie"" occurs twice in Psalm 22, in verses 13/14 and 21/22. To explain how divergent translations from the biblical text came about, Gregory Vall, a Christian professor of Religious Studies at Trinity Western University, speculated that the Septuagint translators were faced with כארו; i.e."
"to be dug, when they fetched up something like an earthen pot with a goat in it. He had [Zhong Ni] (Confucius) interrogated about it, in these words: ""I dug a well, and got a dog; tell me what this is."" On which the Sage answered: ""According to what I have learned, it must be a goat; for I have heard that apparitions between trees and rocks are called [""Kui"" 夔] and [""wangliang""], while those in the water are [""long"" 龍] or dragons, and [""wangxiang""], and those in the ground are called [""fenyang"" 羵羊]. (魯語下, tr. de Groot 1910 5:"
"upon a person, he has no choice but to speak out. In 1 Peter 5:8, the Devil is compared to a roaring lion ""seeking someone to devour."" In Christian tradition, Mark the Evangelist, the author of the second gospel is symbolized by a lion - a figure of courage and monarchy. It also represents Jesus' Resurrection (because lions were believed to sleep with open eyes, a comparison with Christ in the tomb), and Christ as king. Some Christian legends refer to Saint Mark as ""Saint Mark the Lionhearted"". Legends say that he was fed to the lions and the animals"
"Shakyasimha and Matiman Vararuci (Loden Chokse). Shakyasimha Shakyasimha a (Tib. Sakyasenge). The symbol is a lion, as king of all beasts. the 'Lion of the Sakya Clan'. The lion is therefore one of the prime symbols of Buddhism itself. Like a Buddha, Padmasambhava as the Second Buddha, is also called Shakyasimha. The 'lotus-born' guru Padmakara (Tib. Pema Jungne, also Padmasambhava), who was revered throughout the Himalayan world as Second Buddha, introduced the most advanced meditative practices of Mahayoga and Atiyoga from Oddiyana and India into Tibet and Bhutan during the eighth century. On the 10th day of the second lunar"
"he begins with a genealogy; Mark is the lion, roaring in the desert with prophetic power; Luke is the ox, because he begins with temple sacrifice; and John is the eagle, flying heavenwards like the divine Word. It must be said that at a certain point, once enough interpretive authorities in the church backed this scheme, many who followed simply defaulted to their authority. 3rd scheme—Augustine The lion is Matthew, because Matthew's Gospel depicts Christ royal character, he who descended from the tribe of Judah; the ox is Luke, because Christ is shown in his priestly character; the man is"
"young will lie down together, and the lion will eat straw like the ox. The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea."""" (Isaiah, XI, FH). In the relief Isaiah is standing, hands spread out, behind him light rays that symbolize his prophetic vision. At his feet, is the realization of his prophecy: a wolf hugging a lamb, a lion"
"Zouyu Zouyu (), also called ""zouwu"" () or ""zouya"" (), is a legendary creature mentioned in old Chinese literature. The earliest known appearance of the characters 騶虞 (""zou yu"") is in the ""Book of Songs"", but J.J.L. Duyvendak describes that the interpretation of that little poem as referring to an animal of that name is ""very doubtful"". ""Zouyu"" appears in a number of later works, where it is described as ""righteous"" animal, which, similarly to a ""qilin"", only appears during the rule of a benevolent and sincere monarch. It is said to be as fierce-looking as a tiger, but gentle"
"Bluffton University. Humorist Josh Billings (1818–1885): ""The lion and the lamb may possibly sometimes lie down together; but if you'll notice carefully, when the lion gets up, the lamb is generally missing."" Attributed to Woody Allen: ""I've always liked, someday the lamb will lay by the lion ... but it won't get much sleep."" The lamb and lion ""The lamb with the lion"" – often a paraphrase from Isaiah, and more closely quoted as ""the wolf and lamb"", ""a child will lead them"", and the like – are an artistic and symbolic device, most generally related to peace. The symbol"
"19th century writer Jefferys Taylor also retold the fable in terms of a commercial enterprise in his poem ""The Beasts in Partnership"": In the extended Greek telling of Babrius it is a wild donkey and a lion who go hunting together, the first outstanding for strength, the second for speed. The lion divides their take into three, awarding himself the first because he is king of the beasts, the second because they are 'equal' partners, and suggesting that the ass runs away quickly rather than dare to touch the third. The moral Babrius draws is, ""Measure yourself! Do not engage"
"Song Index number of 20170. It is usually given with the lyrics: The legend of the two animals may have been intensified by the Acts of Union 1707 and it was one year later that William King (1663–1712) recorded a verse very similar to the first stanza of the modern rhyme. This seems to have grown to include several other verses. Apart from those above only one survives: This rhyme was played upon by Lewis Carroll, who incorporated the lion and the unicorn as characters in ""Through the Looking-Glass"". Here, the crown they are fighting for belongs to the White"
"William Wordsworth and was called ""the most poetic simile in Bede"": The present life man, O king, seems to me, in comparison with that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter amid your officers and ministers, with a good fire in the midst whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door and immediately out another, whilst he is within is safe from the wintry but after a short space of fair weather he"
"that at first, Balaam was a prophet, but at the end, he was merely a soothsayer. Rav Papa observed that this is an application of the popular saying that she who descended from princes and governors played the harlot with laborers (showing that she had no conception of the dignity of her beginnings). Interpreting the words, ""And the elders of Moab and the elders of Midian departed,"" in a Tanna taught that there never was peace between Midian and Moab, comparing them to two dogs in a kernel that always fought each other. Then a wolf attacked one, and the"
"As a character and literary allusion, he has appeared or been referred to in a large number of works of literature and popular culture, particularly English author Lewis Carroll's ""Through the Looking-Glass"" (1872), in which he was described as an egg. The rhyme is listed in the Roud Folk Song Index as No. 13026. The rhyme is one of the best known in the English language. The common text from 1954 is: <poem>Humpty Dumpty sat on a wall, Humpty Dumpty had a great fall. All the king's horses and all the king's men Couldn't put Humpty together again.</poem> It is"
"Lion King, remove, remove all defilements. The universal lotus grows from your navel. Act, act. Cease, cease. Flow, flow. Awake, awake. Compassionate one, enlighten, enlighten. Blue-necked One, you bring joy to those who wish to see clearly. ""Svaha."" You succeed. ""Svaha."" You greatly succeed. ""Svaha."" You have mastered the practice. ""Svaha."" Blue-necked one. ""Svaha."" Boar-faced one, lion-faced one. ""Svaha."" You hold the lotus. ""Svaha."" You hold the blade wheel. ""Svaha."" You liberate through the sound of the conch. ""Svaha."" You hold a great staff. ""Svaha."" You are the dark conqueror abiding near the left shoulder. ""Svaha."" You wear a tiger"