Here's a list of some of my favourite Bible verses for memorization and meditation . (Take one verse or line per day) for everything you do flows from it. . was reconciling the world to himself in Christ, not counting people's sins against them . You'll find the guide below plus lessons on wordplay, punchlines, flow and Make your first freestyle rap verses your stupidest verses just to get them out of the. book consists of a selection of about twenty poems with verse translations, and a sympathetic syllable has been added (the two counting as one), and the verse becomes Bids peace and blessing flow from the Papal Throne,'. And thou.
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Board index Free Unlimited PDF Downloads Free Downloads. Forum 3. Please, help me to find this flows verses that count ebook torrent. Flows: Verses That Count is an Ebook optimized to help artists create the theoretically perfect verse. Written from a Marketing, Advertising and Public Relations. PDF | Recent years have seen the rise of musical corpus studies, primarily crafted a verse with a particular beat in mind, rather than the general metric . However, if one were to count in threes from the first F5, the first beat of the introduction.
Published online Jan They were not in the originals, though. New ergonomic and compact analyzers appeared: And beyond all these things put on love, which is the perfect bond of unity. The reconstructed phrase is nearly nonsense. Begin with the broad context of the book.
Flow cytometry is a powerful tool for the analysis of multiple individual cell parameters from heterogeneous populations. Flow cytometry is used in several multicolor applications for biology or functional studies as well as a broad range of research applications including: Some of them are also capable of analyzing cell volume by electrical impedance variation.
Three parts constitute a flow cytometer: For flow cytometry acquisition, cells need to be in suspension in a tube or a plate. Some flow cytometers are equipped with a carousel or a rack loader 16, 30, 32 or 40 tubes capacity containing a bar-code identification option and a vortex mixing system prior to sample aspiration.
Some systems are temperature-controlled, whereas others offer the possibility to add reagents or drugs during analysis. Cells pass one by one across laser s beam s for individual analysis. This hydrodynamic focusing Fig. To ensure a good quality of hydrodynamic focusing, the fluidic system must be very stable. The sample suspension is first pressurized and then injected into a sheath core flow before passing thought a nozzle. The cellular suspension speed is dependent on the sheath fluid pressure that is fixed for an analyzer and adjustable for a cell-sorter.
The higher the sample pressure the more cells have an opportunity to move laterally in the stream, causing a decrease in precision of hydrodynamic focusing, and consequently a drop in quality of the sample analysis, due to increases in the Coefficient of Variation of the peak values. The nozzle design is essential for obtaining laminar fluxes Fulwyler in order to transport cells to the center of the stream: This hydrodynamic focusing results from several stability developments Steen , and is used in most flow cytometers.
However, other focus concepts exist, such as microcapillary technology or acoustic focusing Ward et al. Flow cell could be qualified as the heart of the system because it is the place where laser beam and cells interact Fig. That is the starting point of scattered lights forward scatter and side scatter and fluorescence signal emissions detected with an optical collection system before amplification and electronic digitalization.
This intersection between excitation light source and cells is occurring in a quartz chamber or in the air at the nozzle exit. Due to the important variation of refraction indices between air and sheath fluid, the reflection phenomenon implies lack of light signal so the amount of emission wavelength collected in the air is less important than in quartz chambers; numerical aperture of the objective and sheath fluid pressure are important in this case. In contrast to quartz chambers, optical systems in the air have to be aligned daily Watson to ensure sensitivity and quality.
Cell illumination with an excitation light source provides scattered forward scatter and side scatter and fluorescent lights. The first flow cytometers were equipped with a mercury arc lamp, but light focalization on a small analysis area and light emissions collection were very poor, unlike those delivered by a coherent and monochromatic laser beam, direct or fibered through prisms and optical lens Van Dilla et al.
Indeed, contrary to circle geometry, the elliptic and now the rectangular geometry laser beam homogeneously illuminate cells whatever the lateral cell position in sheath fluid. Emission fluorescence is quantitatively proportional to excitation intensity of the fluorochrome. At the present time, excitation light sources are systematically diode lasers or lasers, except for one analyzer which uses mercury arc-lamp for UV-excitation.
Since , violet laser diodes are used as light sources for cytometry Shapiro and Perlmutter Use of several excitation sources increases the number of fluorochromes detectable simultaneously and directly impacts on the number of cellular parameters correlated Crissman and Steinkamp ; Perfetto et al.
Some flow cytometers were equipped with four different excitation sources Greimers et al. Laser co-linearity several excitation sources in the same plan implies alignment simplicity and stability but involves more fluorescence splitting than in a laser non-co-linearity system one plan by excitation sources , which allows effective fluorescence splitting, but creates a spatial gap, electronically converted to a temporal gap time laser delay in order to synchronize several light signals from one cell.
When cell pass through the excitation source, the laser beam is refracted in all directions. Light diffusion at small angles forward scatter light, FSC, FALS is collected in the axis of the laser beam by a photodiode or a photomultiplier tube; the magnitude of the forward scatter light is correlated to the relative-size of the cells.
A shutter bar masks the signal due to the laser beam on the detector. Orthogonal side scatter light is a combination of diffusion, reflection and refraction caused by structural complexity into the cell. In flow cytometry, diffusion phenomena are very complex Salzman et al. Side scatter and fluorescent lights are filtered by dichroic mirrors and adequate emission filters band pass, short pass or long pass Steinkamp et al. The role of the dichroic mirror is fundamental because it selects, reflects and transmits light signal band pass towards specific detectors collecting specific fluorescence.
Light reflected by dichroic mirror is better than transmitted light, which originates in a multicolor staining, which signal passes through several filters and loses a significant part of its initial intensity. Thus, architecture of the emission optical system is essential to minimize losses and usually the user has the possibility of changing optical filters for each fluorescent measurement.
Detectors photodiode and photomultiplier tubes convert and amplify light signals photons from cell passage into a laser beam to an electric signal.
This pulse is then digitalized, recorded and treated by specific software. Photodiodes are used for high intensity signals and photomultiplier tubes PMT for low intensity signals that need to be amplified with dynodes succession into PMT. Some analyzers also allow increasing gain, generating significant unspecific signals background noise so that is preferable to first increase PMT voltage before gain for low intensity signals.
Impulsion length is also named flight time or collection integration time. Trigger is a parameter chosen by the user based on a discrimination value threshold , often FSC, below which events are not considered by the electronic system. The flow cytometer electronics Fig.
Most efficient cell sorters have no dead time, and thus no hard aborts. Analyzers digitalize signal with analogic to digital converter ADC by converting voltage value to digital value and determining the channel number: Some analogical and all new digital flow cytometers allow retreatment of the data and modifications of fluorescence compensation matrix post-acquisition.
Flow cytometers simultaneously analyze pulse height, width and area for each cell allowing doublet-exclusion. Actually, the highest resolution is 32 bits 2 32 channels , divided on a five decades logarithm scale up to seven decades for some.
Most recent cytometers offer a biexponential scale under the axis. Events visualization is characterized by exhibiting pseudo-linear like behavior for values near zero, and transitioning it to a pseudo-logarithmic behavior values distant from zero Novo and Wood ; Parks et al.
Thus, events with lower fluorescence intensities are grouped and cell populations appear homogeneous. Cell sorters offer the possibility of isolating subpopulations of cells of interest with high recovery and high degree of purity from heterogeneous cell mixtures based on light scattering and fluorescent characteristics.
Two kinds of sorting mechanisms can be described Ashcroft and Lopez First, the mechanical sorter employs a mechanical catcher tube to sort cells of interest. The catcher tube is located in the upper portion of the flow cell and moves into the stream to collect the cells. If the cell is identified as a cell of interest, it is captured by the catcher tube and collected into a tube or a concentration module; otherwise it is dispatched to the waste tank.
The mechanical system permits sorting of only one population. These flow cytometers are designed with a closed fluid system, thereby making them ideally suited for working with potentially biohazardous samples. The advantage of this system is the possibility to sort from one to six sub-populations of cells depending on cell sorters simultaneously at low- or high-speed. As sorting generates aerosols in the chamber Schmid and Dean ; Schmid et al.
The cell suspension is directed into a stream, which emerges from a vibrating nozzle and breaks up into individual droplets Fig. The nozzle vibration conditioned by the drop drive frequency ddf is the number of drops generated per second proportionally to amplitude level.
The fluidic system stability allows a good evaluation of the cell localization inside the droplets Petersen and van den Engh if all conditions are accomplished. A droplet containing a cell of interest is positively or negatively charged and goes through an electric field between two deflection plates before being deflected into collection tubes Fig.
Several parameters should be considered for cell sorting optimization. According to type of cells, it is necessary to adjust sheath fluid pressure linked to the orifice diameter of the nozzle tip; the number of drops formed per second depends upon nozzle vibration frequency and amplitude. These calculations can be automatic. Thus it is possible to sort from 1 to 6 ways simultaneously into several containers 0.
There are many possible applications resulting from the use of high-speed cell sorters Ibrahim and van den Engh In the last few years, new bench-top flow cytometers have appeared, combining analytical power of research dedicated cytometers into robust, ergonomic, ultra-compact and easy-to-use analyzers.
These new systems are easy to handle and less demanding regarding location space, maintenance and service. Optical filter blocks are interchangeable without realignment. All these analyzers determine volumetric sample and give absolute counts. Sample acquisition 16 bits—4.
After purchase this year of Accuri Cytometers, BD Biosciences commercializes two new bench top analyzers: The user can change bandpass and dichroic filters. Post-acquisition compensations are allowed FCS 3. All cytometers determine true volumetric absolute counting. Optical filters are interchangeable. Post-acquisition compensations are possible FCS 3.
CytoBuoy b. Since , the bench top scanning flow cytometer CytoSense is designed for pico- , nano- and micro-plankton studies. It combines classical flow cytometry data with silico-images of the measured particles and targeted video imaging. The CytoSense works with a hydrodynamic sheath fluid injection system with external and recirculating mode, and an auto-adaptive speed controlled from 0.
The CytoSense may be extended with a video imaging-in-flow at rates of up to 1, scans per second. The Buoy module transforms the CytoSense into a CytoBuoy analyzer for moored operation, with 8 solar panels systems with rechargeable batteries and flashlight, telemetry and Argos transponder. CytoUSB software is used for instrument operation and storage of measured data files 8 bits—3. CytoClus software is used for data analysis.
An autoloader permits the analysis of to well plate and tubes tube rack. Sample acquisition 24 bits—6 logarithmic decades and data analysis are performed by iFlow software PC. A new optical geometry design in heptagon equips this analyzer with automatic filter detection. It proposes a universal loader option that can load or well plates or various kinds of tubes with possibility of tube rack with 1D or 2D bar-code reader, or tube rack without bar-code reader.
Plate or rack shakes before analysis. This cytometer offers bi-exponential scales. Sample is mixed using an automated paddle mixer. These analyzers determine volumetric or absolute cell counting. These systems incorporate a barcode reader to identify MACS reagents and their associated staining protocols. Emission filters are unchangeable. This flow cytometer simultaneously measures electronic volume by impedance variation, SSC and three fluorescence colors.
The MPL version permits use of microtubes and , and well plates.
Post-acquisition compensations are not allowed FCS 2. This device incorporates positive bar-code identification and vortex mixing prior to sample aspiration. The optical emission filters are fixed. Post-acquisition compensation is not allowed FCS 2. An automatic fluidic pump maintains fluidic stability. The optical system geometry is composed of two trigons violet and red lasers and one octagon blue laser. The user can change both bandpass and dichroic filters.
These cytometers offer bi-exponential scales. FC MCL system offers walk-away sample handling with the Multi Carousel Loader MCL 32 tubes capacity , positive bar-code identification and incorporated vortex mixing prior to sample aspiration. Sample acquisition 20 bits—4 decades is performed by CXP acquisition Software.
Some Hebrew songs are played over the PA. They would also be unaware of the provenance of the scrolls which have their origins in Eastern Europe. This re-localisation of text as sacred artefact situates religious classical practice centrally in the life of the synagogue and the associated cheder.
Nevertheless, for the congregation, adults and children, it forms part of their linguistic resources flowing across time and space from Eastern Europe and links to both the Jewish diaspora and the state of Israel. After the afternoon prayer, the congregation stand and a naat 8 session takes place.
Naat are religious devotional verses which are declaimed on auspicious occasions, though some mosques will have naat sessions at the end of every Friday prayer.
The imam is an accomplished naat reciter and he begins with a well-known Urdu naat that nearly everyone in the congregation knows. This means that the verses are mainly declaimed by the imam and the entire congregation responds with the chorus.
The co-sanctification of Urdu and Panjabi in these contexts is not matched by any co-sanctification of English yet. Maybe in 50 years or so there will be a poet who writes naat in English The older generation in diasporic settings can thus find the notion of translation as alien. In these two quotations Samir above and Tanveer below this is exemplified in the comments related to the co-sanctified practice of religious poetry and song recital. Our parents do not really understand that there is such a thing as naat in English.
Some of the younger generation add to this complex flow of linguistic and cultural resources by adding to, or sidestepping, their immediate heritage languages Urdu, Panjabi and taking an interest in the performance of poetry in the religious classical.
Knowledge of qasidah10 in Classical Arabic links these young people across different diaspora communities Bengali, Indian, Arab within the UK and across the pan-Islamic ummah. I guess I saw a space in that field [the weekly naat gathering] The prayer is then sung. I notice the East European melody.
Mother-tongue English children are encountering embedded Hebrew in song mediated via their Russian-Hebrew-Yiddish-English multilingual rabbi. A default Grammar-Translation method is employed to access some meaning during the assembly.
Memorisation is a key element of religious classical practice with, as in the mosque school, the performance of song in close proximity to the learned decoding, memorisation and recitation of the religious classical also encountered in the cheder. As in the mosque school, we have an example here of a fixed and sedentary element of text, the Shema, re-contextualised in dynamic and hybrid situated settings of learning. The sacred text is again inviolate and unchanging. What happens around it is not.
A year old boy, Rashid, has his opportunity to recite the Panjabi naat that he has learnt. His voice is still unbroken and his tenor notes ring out across the prayer hall. Through careful control of his breathing Rashid is able to deal with the tricky rhythm and cadence of his verses.
Here the cultural and linguistic flows are channelled through the young reciter as he performs for the elders. Rashid, like many of his contemporaries, has a large collection of naat on his mobile phone and on his laptop at home. He collects lyrics and sounds online, in a variety of languages, and memorises tunes and words in order to perform privately and publicly.
Kamran, 30 Q Tanveer, 25 ix. This is recited by all in unison, accompanied by the extra-linguistic performance of the palms of the hand upturned, a statutory feature of the Muslim prayer.
To this extent, the religious classical is a fixed and bounded entity. In a number of these events Extract 1: In the naat recitation Extract 1: In the quotations following Extract 1: Flows here operate spatially and temporally.
The religious classical-Urdu link is a residual sedimentation Pennycook of historical flows accompanying the Islamic expansion dating back to the eighth century.
The Urdu-Punjabi diglossia is again a product of historical, social and political events and processes. Yet all are embedded in broader cultural and religious flows operating within broader contextual flows representing English, local languages, practices and settings.
In such a way it is evidently difficult to posit such processes as mere contexts for the acting out of pre-formed identities and languages.
Rather they, as a whole, are contexualisations of fluid practices with historical and geographical, spatial and temporal, resonance. The examples of the use of the religious classical above Extract 1: Indeed, a recitation such as the one by Imran will be scrutinised often rather than listened to. Correct enunciation is what is valued rather than sensitivity to meaning.
The accompanying interjections from the audience are a ritualised response not related to meaning but rather to crests and crescendos in the recitation. In themselves they are as significant part of the performance as the reciter. The use of the religious classical in the final prayer signals the authenticity of the performance before moving into the communicative use of Urdu, though even here, only the co-sanctified variety is preferred rather than the even more accessible Panjabi or English.
This is not, however, to claim an essentialising pattern of multilingual practice in the mosque and the mosque school for what is described here is not an uncontested site, for how could it be with so many possibilities and opportunities for contestation, confirmation and negotiation. Elsewhere, Author I have described and tried to account for the interplay of linguistic resources in this setting which represents just but one transnational and translocal interstice of the present age.
The religious classical is an important part of the linguistic resources the young British Muslim has at his or her disposal and contributes to the flexible bilingualism many young people have in similar settings. Its role in the formation and negotiation of identity is perhaps more important than individual and collective understanding — though this would be of a different order in the Arabic-speaking world. Whilst retaining its integrity through a very meticulous and historically attested process involving scholarship, artefact and regulated practice, the religious classical still takes its place alongside, and within, the cultural and language flows characterising global processes.
My second question related to the broader issue of language as process or language as entity. The temporal and historical nature of such flows, particularly where the religious classical is concerned, and how the latter is re- contextualised in novel spatial settings in contemporary settings is an ever-present consideration not always relevant when other linguistic processes are subject to the same metaphorical framing.
In respect of identity my fourth question , particularly among the young, there is no doubt that the affordances of the present age Appadurai have accelerated and intensified the complexity of linguistic and other cultural processes, including religious ones. The role of English an enormously powerful flow cannot be understated in these processes. The emerging status of English as a language of Islam in the global Muslim context is already leading to co-sanctified language practices Author , mirroring those of the past.
As ever, though, the religious classical projects itself backwards, forwards and sideways and those sociocultural processes which lead to globalising identities lead also to the negotiation of pan-Islamic identities, particularly among the young, often through the religious classical, Arabic see Quotation 9 above. A similar, though more modest, development is the learning of Biblical Hebrew.
Although a religious classical and quite distant from modern Israeli, in Reform cheders it functions as an identity marker for Jewish young people linked to notions of global Judaism as shown in the vignettes featured above.
The religious classical in both settings serves importantly as a symbolic function in the affiliation and membership claims of the participants.
Above all, religious classical performance here is indexical of both individual and group identity and affiliation. The scripted performances in these settings are flexible linguistic resources which counteract and resist the apparent static and unchanging notion of the religious classical. References Adams, Jim. The Performative Nature and Function of Isaiah New York: Alim, H.
Samy, Awad, Ibrahim and Pennycook, Alastair eds. Global Linguistic Flows. Anderson, Benedict. Imagined Communities: Reflections on the Origins and Spread of Nationalism.
Appadurai, Arjun. Modernity at Large: Cultural Dimensions of Globalization. University of Minnesota Press. Foundations of Bilingual Education and Bilingualism. Clevedon, UK: Multilingual Matters. Baker, James N. The presence of the name: Reading scripture in an Indonesian.
In Jonathan Boyarin ed. The Ethnography of Reading. University of California. Bauman, Richard. Verbal Art as Performance. American Anthropologist Bauman, Richard and Briggs, Charles.
Annual Review of Anthropology Bauman, Zygmunt. Globalization; The Human Consequences. Cambridge, UK: The Individualized Society. Birt, John and Lewis, Philip. The Pattern of Islamic Reform in Britain: In Martin van Bruinessen and Stefano Allievi eds. Producing Islamic Knowledge: Transmission and dissemination in Western Europe.
Blackledge, Adrian and Creese, Angela. Inventing and disinventing the national in multilingual communities in the UK. Ethnicities, 9 4: Multilingualism, a Critical Perspective. Bledsoe, Caroline H. Arabic literacy and secrecy among the Mende of Sierra Leone.
In Brian Street ed. Cross-cultural approaches to Literacy. Cambridge University Press. Blommaert, Jan. The Sociolinguistics of Globalisation. Blommaert, Jan and Backus, Ad.
Repertoires revisited: Working Papers in Urban Languages and Literacies, Calvet, Louis-Jean. Towards an Ecology of World languages. Castells, Manuel. The Rise of the Network Society. Oxford, UK: Clyne, Michael. Dynamics of Language Contact. Creese, Angela and Blackledge, Adrian. Separate and flexible bilingualism in complementary schools: Multiple language practices in interrelationship. Journal of Pragmatics In the context of Colossians 3, there is no hint of using internal feelings as a divine stamp of approval on our decisions.
Personal decision-making is not the point of the paragraph. Harmony and unity in the Body is. John It's not uncommon for worship leaders to quote this statement of Jesus: We "lift up" the Lord when we exalt Him and declare His glory. If we focus on Jesus and ascribe glory to Him, the power of Christ is released to transform the hearts of those listening and they are drawn to Him.
This is the meaning the worship leader has in mind, but it isn't what Jesus is talking about. When we apply our paraphrase test by adding the very next verse, the results look like this: Praising Jesus will kill Him? I don't think so.
No ambiguity now. In this instance, being "lifted up" clearly means to be crucified. Understanding this phrase in context sheds light on another familiar passage, John 3: Our paraphrase looks like this: This makes perfect sense. Jesus had to be crucified before salvation could be offered, an appropriate lead-in to the verse that comes next, the most famous salvation verse in the world: John 3: Many have taken this statement by Jesus in John 10 to refer to the Christian's acquired ability to "hear" God's personal instructions to him.
Allegedly, this is a learned ability one gains as he matures in Christ. It enables him to sense Jesus' will in any given situation as he "hears" Jesus' voice. Jesus has nothing like this in mind, though. I know because of the context surrounding the verse and a key clarification John himself gives early in the chapter.
In verse six, John explicitly states that when Jesus speaks of His sheep "hearing His voice" He is using a figure of speech. The word "voice," then, can't actually mean some kind of inner voice because a thing is never a metaphor of itself. It's a picture of something else. Jesus must be referring, in a figure, to something else that the phrase "hear my voice" represents. What is it? The context tells the story. Jesus says, "My sheep hear My voice, and I know them, and they follow Me," and then adds, "and I give eternal life to them" Note the sequence: His sheep hear His voice.
They follow Him in response. He then gives them eternal life. Hearing Jesus' voice is a figure of speech for the inner working of the Holy Spirit that leads to our salvation. It results in salvation; it's not the result of salvation.
It's applied here to non-believers destined for the Kingdom, not believers already in the Kingdom.
This makes perfect sense in the broader context of the chapter. The Jews have no trouble hearing Jesus' words.
They know what Jesus is saying. Their problem is that they don't respond with belief. Why don't the Jews "hear" Jesus by responding with belief? Jesus tells us plainly. They don't "hear" because God is not "speaking" to them. They are not among the sheep the Father has given to the Son The voice being referred to here is not the still, small voice of private direction given by God to Christians, but the effective call of the Holy Spirit bringing non-Christians to salvation.
You do not believe, because you are not of My sheep.
Mature Christians have the ability to sense My personal direction for their lives and obey it, and as a result I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. My Father, who has given them to Me, is greater than all The ones that the Father gives me my sheep are the ones that respond to my message and believe in me, and as a result I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand.
The first view actually makes salvation dependent on the ability to get personalized communications from God. The second makes salvation dependent on the Father, which is Jesus' point in the passage. To Jesus, "hearing" God is not an advanced skill one must develop to open lines of communication to the Father.
It's a figure of speech. Hearing Jesus' voice is not getting individual, personalized direction. It's getting saved.
It's the result of the Father drawing the non-believer into Jesus' arms. This raises legitimate questions about daily devotionals that build a short message from a single verse.
In my view, such quiet-time helps can be inspirational, but they come with an obvious drawback. Fortunately, the liability can be overcome by remembering our basic rule: Instead, read a paragraph, at least. Always check the context.