" The clue, "Listen (to)" tries to guide you, on the theory that "give ear to" will be easier to spot as a way of saying "listen to" than just "give ear.
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So when economists are saying one thing and voters are saying another, it's the senators in tight races who give ear to the wishes of the voters, and we the people who pay the price.
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The lyrics for the hymn written by Ainger. > 1\. :God is working his purpose out as year succeeds to year: :God is > working his purpose out, and the time is drawing near; :nearer and nearer > draws the time the time that shall surely be, :when the earth shall be > filled with the glory of God :as the waters cover the sea. 2\. :From > farthest east to farthest west, where human feet have trod, :by the voice of > many messengers goes forth the voice of God: :'Give ear to me, you > continents, you islands give ear to me, :that earth may be filled with the > glory of God, :as the waters cover the sea.
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The following is the full English text of the Psalm from the King James Bible. : A Psalm of David. # Lord, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. # Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
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" And in , the prophet similarly begins his vision, "Hear, O heavens, and give ear, O earth: for the Lord has spoken." In , 15, 18, 30, and 31, Moses called God a "Rock." Isaiah did so, as well, in , , and ; Habakkuk in ; and the Psalmist in , , , and . analogizes God's role as a Rock to a "fortress" and a "high tower.
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The following is the full English text of the Psalm from the King James Bible. : To the chief Musician upon ShoshannimEduth, A Psalm of Asaph. # Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth. # Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
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Psalm 55 is the 55th psalm of the Book of Psalms, beginning in English in the King James Version, "Give ear to my prayer, O God, and hide not thyself from my supplication". The Book of Psalms is the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 54 in a slightly different numbering system. In Latin, it is known as "Exaudi Deus orationem meam".
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The following is the full English text of the Psalm from the King James Bible. :(To the chief Musician on Neginoth, Maschil, A Psalm of David, :when the Ziphims came and said to Saul, Doth not David hide himself with us?) # Save me, O God, by thy name, and judge me by thy strength. # Hear my prayer, O God; give ear to the words of my mouth. # For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.
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After the Hysterics fall asleep, Camicazi picks the lock of Hiccup's cage; freeing him (Toothless took the key to cage from Norbert's pocket, but swallows it, and accidentally sets fire to a carpet). Camicazi lowers herself down with a rope and grabs the potato, but sees Norbert's ticking-thing in the glass case and takes that too. Suddenly, the preserved body of Norbert's father falls on a row of Squealers (a type of dragon that Vikings use as an alarm), who give ear-piercing screams. All the Hysterics suddenly wake up.
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James Brown, British Musical Biography (London, 1897) He became the organist and choir master at Peterborough in 1870; also conducted the local orchestral society for 25 years and the Choral Union for 20 years. . Some of his more famous pupils include Alfred Whitehead, Malcolm Sargent, and Thomas Armstrong. His compositions include a Symphony for Orchestra, organ voluntaries, piano pieces, songs, services, and anthems including "Give ear, Lord, unto my prayer" (Meadowcroft Prize); also wrote a singing method (London, 1892).James Brown, Biographical Dictionary of Musicians (London, 1886) He is buried in Peterborough Cathedral.
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Initially, the two brothers were sent to Prote. The Byzantine chroniclers have their father welcoming them by quoting a passage from the Book of Isaiah, specifically Chapter 1.2: "Hear, O heavens, and give ear, O earth; for Jehovah hath spoken: I have nourished and brought up children, and they have rebelled against me."American Standard Version (1901), Book of Isaiah. Liutprand of Cremona, however, gives a slightly different account, having Romanos receive his sons with bitter sarcasm, thanking them for not neglecting him and begging them to excuse the monks for their ignorance on how to properly receive emperors.
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Initially, the two brothers were sent to Prote. The Byzantine chroniclers have their father welcoming them by quoting a passage from the Book of Isaiah, specifically Chapter 1.2: "Hear, O heavens, and give ear, O earth; for Jehovah hath spoken: I have nourished and brought up children, and they have rebelled against me."American Standard Version (1901), Book of Isaiah. Liutprand of Cremona, however, gives a slightly different account, having Romanos I receive his sons with bitter sarcasm, thanking them for not neglecting him and begging them to excuse the monks for their ignorance on how to properly receive emperors.
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In 1935, local members of the Indonesian Ulema Council in East Sumatra issued their first warning of the 'heretical' status of the Ahmadiyya. However it was not until 1965 that this position was formalized through a fatwa. Having produced little influence, the national body of the Indonesian Ulema Council took up the issue and in 1980 issued its first fatwa against the Ahmadiyya movement, although it excluded the splinter Lahore Ahmadiyya group from this ordeal. It declared Ahmadi Muslims outside the pale of Islam, "deviant" and that the government is to give ear to the Council in its dealings with Ahmadi Muslims.
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A folio from Give ear, O Lord by Aldrich, written in his own hand. Henry Aldrich was a man of unusually varied gifts. A classical scholar of fair merits, he is best known as the author of a little book on logic (Artis Logicæ Compendium). Although not innovative in the field of Logic itself (it closely follows Peter of Spain's Summulae Logicales), its insistent use by generations of Oxford students has shown it to be of great synthetic and didactic value: the Compendium continued to be read at Oxford (in Mansel's revised edition) till long past the middle of the 19th century.
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One of these bells bears the Latin inscription EGO ME PRECO SE CLAMANDO CONTERIMUS AUDITE VENITE (i.e. Ego me, praeco se clamando conterimus; audite, venite − "I wear myself out, as the town-crier wears himself out, by clamouring; give ear [and] come".[Anon.] Guide to the Parish Church of St. Mylor (no date) (leaflet available in the church), Features of interest include 13th-century carving of the Crucifixion outside the north transept, a 15th-century pillar piscina and the Elizabethan pulpit. The well preserved rood screen has the painted inscription in Cornish: "IARYS IONAI JESW CREST" (explained as a corrupt repainting of "MARYA JOHANNES JESUS CHRIST", i.e.
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The text is based on the gloss of Psalm 55, "Give ear to my prayer, oh God", by 16th-century poet, preacher, and translator . Uncommonly, Kodály chose a sacred text to mark a secular occasion; the libretto's passages of despair and call to God provide opportunities for the composer to address Hungary's tragic past and disastrous post-Trianon Treaty predicament, when it lost over 70% of its national territory. The music reflects the nation's crisis during and after World War I (the partition of the historical Hungary), and the text draws a parallel between the sorrows of King David and the suffering of the Magyars in Ottoman Hungary. Thus, the Psalmus Hungaricus encompasses two and a half millennia of political distress.
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Instead, Boniface ordered the King in December 1301 to free the bishop to go to Rome to justify himself. In the bull ' ("Give ear, my son"), he accused Philip of sinfully subverting the Church in France and not in terms that were conciliatory: "Let no one persuade you that you have no superior or that you are not subject to the head of the ecclesiastical hierarchy, for he is a fool who so thinks." At the same time, Boniface sent out a more general bull ', which strongly reiterated some of the same ground of '. Then, at the end of the year, Boniface, with his customary tactlessness, having criticised Philip for his personal behaviour and the unscrupulousness of his ministry, summoned a council of French bishops for November 1302 that was intended to reform Church matters in France at Rome.
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For says, "And He said: 'If you will diligently hearken to the voice of the Lord your God, and will do that which is right in His eyes, and will give ear to His commandments, and keep all His statutes, I will put none of the diseases upon you that I have put upon the Egyptians; for I am the Lord Who heals you." Rather one should say that God visits those who have the opportunity to study the Torah and do not do so with ugly and painful sufferings which stir them up. For says, "I was dumb with silence, I kept silence from the good thing, and my pain was stirred up." "The good thing" refers only to the Torah, as says, "For I give you good doctrine; forsake not My teaching."Babylonian Talmud Berakhot 5a, in, e.g., Talmud Bavli: Tractate Berachos: Volume 1, elucidated by Gedaliah Zlotowitz, volume 1, page 5a2.
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These terms he construes as follows: "Hear the right, O Lord," represents the recital of shema (the declaration of God's unity); "Attend to my cry" - the Torah reading; "Give ear to my prayer" - that part of the service generally called Tefillah (prayer); "which I offer with unfeigned lips" - the Mussaf prayer.Yerushalmi Rosh Hashana 4 59c; compare Pesikta Rabbati 40; Midrash Tehillim on the verse The same R. Alexandri in whose name R. Huna b. Aḥa (Roba) reports this observation: Come and see how great is the influence of those who perform pious deeds: generally where the Bible uses the term hishkifto look toward or down, as in Genesis 19:28, Exodus 14:24 a curse is implied, while when used in connection with the discharge of duty, it means blessing, as in the prayer recited after the offering of tithes,Deuteronomy 26:12-15 which concludes with the expression: "Look down from thy holy habitation, from heaven, and bless".Yerushalmi Ma'aser Sheni 5 56, where the author's name is written Alexandra.
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Israel's Escape from Egypt (illustration from a Bible card published 1907 by the Providence Lithograph Company) Rabbi Jeremiah ben Eleazar taught that after Moses called upon the heavens to "give ear" in , the heavens silenced according to God's decree. Rabbi Joḥanan taught that God made a stipulation with the sea that it should divide before the Israelites in ; thus says, "And the sea returned (, le-etano)", that is, in accordance with its agreement (, li-tenao). Rabbi Jeremiah ben Eleazar taught that God made such a stipulation with everything that was created in the six days of creation, as says, "I, even My hands, have stretched out the heavens, and all their host have I commanded." God thus commanded the sea to divide in , the heavens to be silent before Moses in , the sun and the moon to stand still before Joshua in , the ravens to feed Elijah in 1 Kings , the fire to do no harm to Hananiah, Mishael, and Azariah in , the lions not to harm Daniel in , the heavens to open before Ezekiel in ; and the fish to vomit forth Jonah in .
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