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  www.sanskrit-sanscrito.com  
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No hay documentación acerca del armenio antes del siglo V d. de J. C. Hubo una fuerte influencia iraní en el vocabulario, porque Armenia fue dominada por una aristocracia parta desde el año 66 hasta el año 387 d.
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There are no documents about the Armenian language before the fifth century A.D. There was a strong Iranian influence on the vocabulary, because Armenia was dominated by a Parthian aristocracy since 66 to 387 A.D. When the comparative grammar of the Indo-European languages was carried out, it was thought that the Armenian language should be added to the Iranian group. However, the German linguist whose name was H. Hübschmann showed that the Armenian group was independent from the other ones. There is no neighboring group having a close relationship to the Armenian one as there is between the Baltic and the Slavic groups or between the Latin and Celtic ones. In other words, the Armenian language is isolated in the Indo-European family. Maybe this isolation would come to an end if the languages pertaining to two peoples were to be known a little better. Those two peoples had settled down in the north of the Hellenic civilization and their names were: (1) Thracian-Phrygian and (2) Macedonian. Unfortunately, only rare linguistic documents (glosses and proper nouns in Thracian and Phrygian languages respectively) have survived to this day. Nonetheless, it is an Indo-European language, no doubt about it. The Macedonian language is not known in depth yet. Certain linguists tend to see in it a particular form (and quite divergent indeed) of the Hellenic group. By the way, let us study the Hellenic group now.
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There are no documents about the Armenian language before the fifth century A.D. There was a strong Iranian influence on the vocabulary, because Armenia was dominated by a Parthian aristocracy since 66 to 387 A.D. When the comparative grammar of the Indo-European languages was carried out, it was thought that the Armenian language should be added to the Iranian group. However, the German linguist whose name was H. Hübschmann showed that the Armenian group was independent from the other ones. There is no neighboring group having a close relationship to the Armenian one as there is between the Baltic and the Slavic groups or between the Latin and Celtic ones. In other words, the Armenian language is isolated in the Indo-European family. Maybe this isolation would come to an end if the languages pertaining to two peoples were to be known a little better. Those two peoples had settled down in the north of the Hellenic civilization and their names were: (1) Thracian-Phrygian and (2) Macedonian. Unfortunately, only rare linguistic documents (glosses and proper nouns in Thracian and Phrygian languages respectively) have survived to this day. Nonetheless, it is an Indo-European language, no doubt about it. The Macedonian language is not known in depth yet. Certain linguists tend to see in it a particular form (and quite divergent indeed) of the Hellenic group. By the way, let us study the Hellenic group now.
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There are no documents about the Armenian language before the fifth century A.D. There was a strong Iranian influence on the vocabulary, because Armenia was dominated by a Parthian aristocracy since 66 to 387 A.D. When the comparative grammar of the Indo-European languages was carried out, it was thought that the Armenian language should be added to the Iranian group. However, the German linguist whose name was H. Hübschmann showed that the Armenian group was independent from the other ones. There is no neighboring group having a close relationship to the Armenian one as there is between the Baltic and the Slavic groups or between the Latin and Celtic ones. In other words, the Armenian language is isolated in the Indo-European family. Maybe this isolation would come to an end if the languages pertaining to two peoples were to be known a little better. Those two peoples had settled down in the north of the Hellenic civilization and their names were: (1) Thracian-Phrygian and (2) Macedonian. Unfortunately, only rare linguistic documents (glosses and proper nouns in Thracian and Phrygian languages respectively) have survived to this day. Nonetheless, it is an Indo-European language, no doubt about it. The Macedonian language is not known in depth yet. Certain linguists tend to see in it a particular form (and quite divergent indeed) of the Hellenic group. By the way, let us study the Hellenic group now.
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There are no documents about the Armenian language before the fifth century A.D. There was a strong Iranian influence on the vocabulary, because Armenia was dominated by a Parthian aristocracy since 66 to 387 A.D. When the comparative grammar of the Indo-European languages was carried out, it was thought that the Armenian language should be added to the Iranian group. However, the German linguist whose name was H. Hübschmann showed that the Armenian group was independent from the other ones. There is no neighboring group having a close relationship to the Armenian one as there is between the Baltic and the Slavic groups or between the Latin and Celtic ones. In other words, the Armenian language is isolated in the Indo-European family. Maybe this isolation would come to an end if the languages pertaining to two peoples were to be known a little better. Those two peoples had settled down in the north of the Hellenic civilization and their names were: (1) Thracian-Phrygian and (2) Macedonian. Unfortunately, only rare linguistic documents (glosses and proper nouns in Thracian and Phrygian languages respectively) have survived to this day. Nonetheless, it is an Indo-European language, no doubt about it. The Macedonian language is not known in depth yet. Certain linguists tend to see in it a particular form (and quite divergent indeed) of the Hellenic group. By the way, let us study the Hellenic group now.
  2 Hits www.ephytech.com  
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El secado es lento. El contenido de aceite de la madera no permite que se raje o se parta fácilmente, lo que explica esta característica.
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Drying slowly, it doesn’t split or slit easily, the light oily content of the wood might explain this worthwhile feature.
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Mit geeigneten Werkzeugen lässt sich das Holz gut bearbeiten. Lässt sich gut kleben.
  www.unctadxii.org  
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El Grupo examinará la experiencia de algunos países en la planificación de industrias creativas y sus efectos socioeconómicos en la economía en general e identificará las deficiencias actuales de la reunión de datos y los nuevos instrumentos de evaluación que puedan servir de base parta la formulación de políticas.
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Le groupe de travail passera en revue les activités menées par les pays pour recenser les industries de la création et déterminer leurs effets socioéconomiques sur l´ensemble de l´économie, mettra en évidence les insuffisances de la collecte de données et indiquera les nouveaux outils d´évaluation nécessaires pour élaborer des politiques en connaissance de cause. Des experts aborderont la dynamique des produits et services de la création dans le contexte du commerce mondial, y compris dans les flux commerciaux régionaux. Les participants examineront également la question de la connectivité et des moyens novateurs de commercialiser les contenus créatifs numérisés. Enfin, ils s´efforceront de déterminer si les négociations multilatérales et les mécanismes mondiaux sont en mesure de favoriser l´essor de l´économie de la création naissante et de définir ce qu´ils impliquent dans l´optique des politiques nationales et internationales.
  www.campingblanes.com  
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Ella pretende que no se parta hacia una actitud de rechazo radical de las imágenes y sí hacia una postura donde haya una cierta ecología de imágenes, en donde las imágenes más ricas en significados también contribuyan para la percepción de el medio ambiente en el que vivimos.
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Reciprocamente, as representações arquitetônicas também podem ser consideradas como imagens com o potencial para englobar toda uma ordem subentendida. Assim, podemos considerar a fotografia positivamente tomando-a como aquela feita pelo agente cultural preocupado em desvelar a distância enigmática entre a realidade do mundo e suas projeções. A possibilidade de uma arquitetura com significado depende, em parte, da realização de que uma representação deve também se referir a alguma outra coisa. No processo de entendimento das cidades, é importante que não se tome como garantidos certos pré-conceitos sobre imagens arquitetônicas e urbanas, e que se defina os instrumentos para gerar um modelo mais abrangente de compreender as complexidades do meio ambiente urbano. É importante, portanto, que os arquitetos busquem novas narrativas capazes de resgatar uma consciência crítica das implicações culturais das ferramentas convencionais de representação, já que o modo como se enxerga as cidades está diretamente ligado ao potencial para se criar cidades mais eloqüentes em sua dimensão social (3).
  5 Hits www.urantia.org  
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153:4.5 (1714.4) Entonces otro fariseo se puso de pie, diciendo: «Maestro, querríamos que nos dieses un signo predeterminado conque todos estemos de acuerdo que estableces tu autoridad y derecho de enseñar. ¿Estás de acuerdo con este arreglo?» Y cuando Jesús escuchó esto, dijo: «Esta generación incrédula y buscadora de signos desea un portento, pero ningún signo se os dará excepto el que ya tenéis, y el que veréis cuando el Hijo del Hombre parta de entre vosotros».
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(1708.5) 153:1.6 Всички бяха в недоумение. Иисус ги остави смаяни и объркани. Неотдавна той беше предприел най-голямата демонстрация на свръхестествени сили, характеризираща целия му жизнен път. От всички епизоди на неговия земен живот насищането на петте хиляди беше най-привлекателно за юдейската представа за идването на Месията. Но това необикновено предимство беше веднага и без каквито и да е обяснения сведено до нула от решителния му и недвусмислен отказ да стане цар.
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153:1.5 Kui nad tol õhtupoolikul enne Jeesuse jutluse algust sünagoogis istusid, oli kõigi meeles vaid üks suur mõistatus, üks ülim küsimus. Nii ta sõpradel kui ka vaenlastel oli peas vaid üks mõte: „Miks ta ise rahva entusiasmi tõusulaine nii tahtlikult ja tõhusalt vastassuunda pööras?” Ning tema rahulolematute pooldajate kahtlused ja pettumused kasvasid just vahetult enne ja vahetult pärast seda jutlust alateadlikuks vastuseisuks ja lõpuks vihaks. Juudas Iskariotil tekkis pärast seda jutlust sünagoogis esimene teadlik mõte Jeesus hüljata. Ent tol korral sai ta veel kõigist niisugustest soovidest tõhusalt võitu.
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(1708.4) 153:1.5 예수가 말씀을 시작하기 전에, 그 날 오후에 회당에 앉아 있는 동안, 모든 사람의 머리 속에는, 꼭 한 가지 큰 신비, 꼭 한 가지 최고의 물음이 있었다. 친구와 적 모두가, 꼭 한 가지 생각을 숙고했다: “어째서 대중의 열광하는 파도를 그가 그렇게 계획적으로, 실질적으로 저지하였는가?” 이 설교의 바로 전과 바로 후에, 투덜거리는 지지자들의 의심과 실망은 무의식의 반대로 커지고, 궁극에는 실제로 미움으로 바뀌었다. 가룟 유다가 처음으로 의식해서 저버릴 생각을 품은 것은 회당에서 이 설교가 있은 뒤였다. 그러나 그는 한동안, 모든 그러한 경향에 효과적으로 고삐를 쥐었다.
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153:1.5 När de satt där i synagogan den eftermiddagen innan Jesus inledde sitt tal, fanns det bara ett stort mysterium, bara en stor fråga, i allas sinne. Både hans vänner och hans fiender grubblade endast på en tanke, nämligen: ”Varför vände han själv så överlagt och bestämt tillbaka folkets flod av entusiasm?” Och det var genast före och genast efter denna predikan som tvivlen och besvikelserna hos hans missnöjda anhängare växte först till en omedveten opposition och senare till ett direkt hat. Det var efter denna predikan i synagogan som Judas Iskariot för första gången medvetet lekte med tanken på att desertera. Men tills vidare kunde han effektivt behärska alla sådana böjelser.
  2 Hits oxgloves.com  
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Entender su significado y hacerlo nuestro, significa hacer de él el punto de partida para un proceso crítico que parta de nuestro modo de leer la realidad para poder descubrir en ella recursos y necesidades, valores y retos, para luego poder imaginar y realizar respuestas apropiadas.
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Il discernimento ci costringe a leggere la realtà con gli occhi della fede, con la speranza in un futuro, con la fiducia nell’azione di Dio e nelle risorse del cuore dell’uomo. Per questo gli Orientamenti Pastorali lo indicano come un presupposto essenziale per la definizione degli obiettivi dell’educazione pastorale giuseppina. Da qui la chiave per valorizzare questo testo: non tanto nella ricerca dell’esplicitazione dei valori evangelici o carismatici o di indicazioni pratico operative rivestite con nuove modalità. Comprenderne il senso e farlo nostro significa farne il punto di partenza per un percorso critico che parta dal nostro modo di leggere la realtà per poterne scoprire risorse e bisogni, valori e sfide e poter poi immaginare e realizzare adeguate risposte.
  2 Hits securityinabox.org  
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En Microsoft Windows aparte del Eraser que se describe en este capítulo también se puede utilizar el CCleaner parta borrar de manera segura archivos y carpetas de la papelera de Reciclaje. CCleaner también puede limpiar el espacio libre del disco.
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Trên Microsoft Windows bên cạnh Eraser được giới thiệu trong chương này, bạn cũng có thể sử dụng CCleaner để xóa tệp và thư mục khỏi Recycle Bin một cách an toàn. CCleaner cũng có thể quét sạch không gian trống trên ổ đĩa. Một công cụ khác cũng có thể được sử dụng để xóa tệp bảo mật là Freeraser.
  ec.jeita.or.jp  
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Está pidiendo también que se sane el recuerdo, un tema que muchos afrontan de una manera muy sentida, porque es urgente una profunda reconciliación en el interior de la sociedad, que parta de las raíces mismas de los problemas.
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Demandns-nous donc si nous sommes ben disposés à nous tenir en présence de Dieu, si nous voulons et pouvons soutenir son regard qui nous demande seulement amour et disponibilité pour son oeuvre, ou au contraire si nous sommes encore comme le jeune homme riche dont l'Evangile nous dit que "ayant fixé son regard sur lui, Jésus l'aima"(Marc 10,21), mais qui n'a pas su répondre à ce regard. Dans notre chemin d'hommes , souvent aride et tortueux, nous avons besoin de savoir qu'un Autre nous regarde, un Autre qui sait où est le vrai chemin, un Autre qui est le Chemin,la Vérité,la Vie . Un Autre qui veut vivre en nous, même s'il est Autre que nous Nous avons besoin de nous tenir devant Dieu et d'attendre de Lui ce qu'il nous faut pour vivre. Nous avons besoin de Dieu et de son imprévisibilité qui nous oblige à être vigilants: en Lui rien n'est banal et moins encore escompté; tout est neuf, tout est inattendu parce que gratuit. Et nous savons bien que l'inattendu est père de toutes les merveilles.
  www.zwischendrin.com  
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unas 700 víctimas de la trata, de las que una cuarta parta
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includes education programmes and start-up support for small
  www.ilo.org  
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Las telecomunicaciones constituyen un buen ejemplo de las industrias de base que se requieren en una moderna empresa en redes y, al mismo tiempo, constituyen una actividad que necesita a su vez una infraestructura desarrollada que parta de la conectividad física bruta.
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144. Les travailleurs immigrés installés dans certains pays industrialisés y sont de plus en plus marginalisés, notamment en raison de la baisse des possibilités d'emploi dans l'industrie et des discriminations dont ils font l'objet;[28]. Le taux de chômage parmi les minorités ethniques, en particulier chez les jeunes, atteint parfois le double, voire le triple de celui que connaissent les ressortissants nationaux appartenant aux mêmes groupes d'âge et ayant le même niveau d'éducation. Les recherches entreprises par le Bureau en collaboration avec des institutions de recherche locale dans ces pays ont confirmé que les pratiques discriminatoires en matière de recrutement expliquent pour une très large part les mauvaises performances de ces catégories sur le marché du travail;[29].
  www.cantalamessa.org  
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parta victoriis pax
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Toute vérité
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