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Users transfer files by dragging and dropping. Highlighted files can be selected for deletion. Since listing files is always the final event in any interaction between Mu and the micro:bit, this enables the controls again for further interactions to take place.

Please check Mu's logs for " "technical information. Please check Mu's logs for " "more information. If interactive is True the default the Python process will run in interactive mode dropping the user into the REPL when the script completes.

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Why don't libraries smell like bookstores? How long will the footprints on the moon last? Do animals name each other?

Who is the longest reigning WWE Champion of all time? What was the first TV dinner? Do dogs have belly buttons? How long did the flu pandemic last?

What does the "S" in Harry S. Truman stand for? What are the two proportion of thickness? Where is the origin place of dandansoy? Limang kahinaan ng isang tao?

Ano ang kasingkahulugan ng marubdob? What is the two proportion of thickness? The ultimate end of the hiding is manifesting.

This is a case of the argumentum a minori. Even what is hidden is hidden only for the purpose of ultimate manifestation, and how much more is this true of anything that is in its nature light, instead of dark.

The progress of all knowledge is the manifestation of this principle. The earth is full of secrets, hidden treasures and forces, but they have been hidden away, only in order that man may bring them forth out of their hiding, and enrich his life with them.

It points to the act of hiding, as that does to the state. Both are for the same purpose. God has secrets, mysteries, but they are not permanent secrets, only held in reserve for future revelation.

With this addition, the statement about secret things becomes complete. It is only temporarily that the secret is kept by the parable.

Ultimately, it becomes a means of revealing that which it temporarily hides. And this brings it under the great law stated by Jesus.

See note on v. Not beware what you hear, be on your guard against hearing anything prejudicial to others. This meaning has been given to the words, because of a misunderstanding of the proverb which follows, which has been taken to mean here, as in Matthew , that men will treat you as you treat them.

But this leaves the whole thing without any connection with the rest of the discourse, utterly irrelevant.

And v. Some meaning must be found for this, therefore, that will justify this connection. The meaning Consider what you hear is apposite to the connection with a parable which shows the consequences of inconsiderate hearing.

As we have seen, the meaning of this familiar proverb in Matthew does not fit here. In this passage, it means, Whatever measure you use yourself will be the one in which truth will be measured out to you.

If a man accustoms himself to small measures of truth, small measures will be dealt out to him, and vice versa. This is commonly interpreted to mean that not only the same, but a larger measure will be dealt out to them.

But this is inconsistent with the statement that in what measure they measure it will be measured to them.

In what measure you measure it shall be measured and increased to you. The measure and increase of their knowledge will both be proportioned to their own measures.

Whatever they present will be filled. This again is a general proverb, applicable to many things, made to do duty in this high and homely discourse.

It means in this connection, If a man has a well-stored mind, he will be continually adding to that store, and on the contrary, small knowledge tends to decrease.

However, this does not apply to mental ability, but to the use that one makes of his ability, or, as it stands here, to the attentiveness with which he hears.

It all depends on the principle that knowledge is a series of successive steps, in which each step depends on the preceding. On the other hand, if a man does not acquire knowledge, the disuse of his faculties implied in that will render them unfit for use.

It is fundamental, because it contains the truth about the adaptation of seed and soil, which underlies all these analogies drawn from the growth of the seed.

The acc. The statement connects the two verbs, instead of separating them, and putting each with its appropriate time. This does not exclude the processes of cultivation, but refers to the power of growth in the plant itself, beyond the reach or knowledge of the sower.

This statement, that the land bears fruit of itself, is the fact underlying all these analogies of seed and soil. The land contains in itself the elements needed for the nourishment and growth of the plant, and hence the great thing for man to do is to bring together these mutually adapted things, the seed and the soil.

And in the spiritual realm, there is the same adaptation of the truth to the spirit of man. The mind of man is related to the truth as the soil to the seed.

There may be minor differences of soil, as set forth in the Parable of the Sower, but the prime fact is this generic fitness. All the trust of man in the greatness and prevalence of the truth is warranted by this fact alone.

The mind is adapted to the truth, as the eye to the light. This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom, in spite of the obstacles which obstruct its progress.

BD Memph. Sickle is here put by metonymy for the reapers. No sooner does the fruit allow, than he puts in the sickle. At the beginning, there is the sowing of the seed, the dissemination of the word among men.

And at the end, there is the gathering of the fruit, of men in whom the processes of spiritual growth have reached completion, into his kingdom.

During the intervening time, the result is left to the moral and spiritual self-action of humanity, which of itself acts vitally upon the word, turning it into truth of character and conduct.

So Meyer. Weiss and Holtzmann and others maintain that the parable is only an adaptation of the Parable of the Tares, with the tares left out, and the note of gradual growth introduced, in order to introduce this element into the parabolic teaching.

But this is to omit the very point of the parable, the reason for the inactivity during the intermediate period, which is found in the self-activity of the soil, the human spirit.

Moreover, this is one of the places where, even more than usual, our Lord lays bare the roots, the essential principles of things.

It is not the seed which fructifies the earth, but the earth which fructifies the seed. And the Parable of the Mustard Seed is introduced to teach this—that the small beginning and gradual growth is not inconsistent with a great result.

And this is contrasted with the unusual smallness of the seed. This is a different account from that given in Mt. Here its greatness is described by saying that it affords shade for the birds.

The parable means that the kingdom is like growing things in having small beginnings and a great ending. They have a mystery of the kingdom to unfold, namely, the gradualness of its establishment, in opposition to the prevalent notion of its immediate setting up by a Divine, supernatural power.

And they give one common reason for this, that the kingdom belongs to the class of things that grow subject to natural laws, not to those that are set up full-grown by external force.

More particularly, the Parable of the Sower shows that the present slow growth is due to the differences of soil; that is, of spirit in the hearers.

It is a matter of the Word and of hearers of the Word, and the result is largely influenced by the different classes of hearers.

The Parable of the Ground Producing by Itself shows that the growth depends on forces hidden in the soil itself, that is, on the adaptation of the spirit to the truth, and that this common fitness underlies all differences of soil.

The mind of man and the word of God are at bottom adapted to each other. The Parable of the Mustard Seed shows that small beginnings belong to the nature of the kingdom, but not less, large and complete results.

That is, the mystery of the kingdom which he was teaching them on this occasion. He did not confine himself to parables on other subjects and occasions.

This modification of the statement that he spoke to them in parables, does not mean that he spoke to them in such parables as they were able to hear, not going beyond that limit; but that he spoke to them in parables, as being the form of speech to which they were able to listen.

He was not restricted by their only partial ability to hear to some parables, instead of others, but to parables in general, instead of some other mode of address.

The mystery of the kingdom itself they were not able to hear, except in this veiled form. Jesus and his disciples cross to the eastern side of the lake, and are overtaken by one of the sudden storms produced by the situation of this inland sea, which Jesus stills with a word.

Matthew , and Mark However, the mark of time in Mt. It is either the time between three and six, or that between six and dark. Probably the former is meant here, as the latter time would not allow for the events that follow.

This refers evidently to the boat from which Jesus taught the multitude, v. The explanations of the parables, therefore, v. It seems, according to this statement, that the disciples dismissed the multitudes without Jesus leaving the boat, and then, without further delay or preparation, took him along in the boat where he had remained all the time.

Jesus was followed about from place to place, not only by the twelve regularly and by appointment associated with him, but by other disciples more or less intimately attached to his person.

These would follow him in boats across the lake. Not full, AV. The verb is present, and denotes the act in its progress, not its completion.

This repetition of the noun, instead of the pronoun, is quite in Mk. The pronoun is emphatic. The title used by the disciples was probably Rabbi.

This question implies that they thought of Jesus as waking sufficiently to know what was going on, but going off to sleep again regardless of their fate.

The verb contains in itself not only the notion of chiding, but also of restraint by that means. The latter is not only a strong word in itself, but the perf.

It means not only be still, but stay so. This again is a descriptive word, denoting not only ceasing, but the ceasing of a tired person. Their appeal to him while he was asleep had not been the calm invocation of a trusted power, but the frightened reproach of those whose faith is defeated by danger.

But the conj. Not only diseases and demons, but the elements themselves. Their wonder in this case took the form of fear, corresponding to the feeling with which they regarded the power of the elements against which Jesus matched himself.

The wind and the sea are looked at collectively here, as making one great whole. Weiss and Beyschlag rationalize this miracle after the same general fashion.

Holtzmann adds to this the presence in the narrative of O. Weiss is not so rationalistic in this as the others, as he is contending only against the notion that Jesus performs the miracles himself, instead of the Father.

The command given to the elements, he thinks, would be an assumption of power over them by Jesus himself. But any more so than the commands given to the demons?

Holtzmann is prepossessed against miracles in general; Beyschlag against miracles in the sphere of inanimate nature, where spirit does not act upon spirit.

But the apostolic source of the narrative renders this rationalizing futile. This leaves room to exclude individual miracles for special reasons, or even to discriminate among kinds of miracles, as Beyschlag does.

And there is no other special improbability about this miracle of stilling the storm—on the contrary, a certain congruousness, a manifestation of the fact that the power resident in nature is in the last analysis spiritual, and that Jesus was the Agent of that Power.

Westcott and Hort. Revised Version. B Codex Vaticanus.

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