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What else can I help you with?
Is lessed a word?
There is no hyphen, so the word is selfless.
What does it mean to receive a notice to quit the premises?
"NOTICE TO QUIT - A request from a landlord to his tenant, to quit the premises lessed, and to give possession of the same to him, the landlord, at a time therein mentioned." you can get more info for the site itself http://www.lectlaw.com/def2/n076.htm
What is an override on oil-gas royalties?
An override is a percentage payout to an individual, usually the original owner (brokerage firm or such) of the mineral interest or mineral lease, that is paid after drilling and production costs are lessed from money made, yet prior to paying royalties. In other words, if production results in a $100 million gross profit and costs were $40 million and an individual had a 10% override, that individual would receive 10% or the remaining $60 million (i.e. $6 million) which would be paid prior to paying out royalties.
What is an override on oil gas royalties?
An override is a percentage payout to an individual, usually the original owner (brokerage firm or such) of the mineral interest or mineral lease, that is paid after drilling and production costs are lessed from money made, yet prior to paying royalties. In other words, if production results in a $100 million gross profit and costs were $40 million and an individual had a 10% override, that individual would receive 10% or the remaining $60 million (i.e. $6 million) which would be paid prior to paying out royalties.
What rhymes with stress?
Successful, unsuccessful, 1. blissful 2. distressful 3. glassful 4. lossful 5. remissful 6. stressful 7. successful 8. tressful 9. unsuccessful 10. wineglassful from: rhymezone.com
Why are the beatitudes requirements of discipleship?
In the New Testament Gospel of Matthew 5:3-10, the beatitudes are eight (8) two-part (or two-phrase) teachings from Christ's "Sermon on the Mount." The first part or phrase of each of the eight teachings states whom Jesus said should be considered "Blessed" (pronounced, intentionally, in this case, as a two syllable word, with emphasis on the first syllable "bless," followed by pronouncing "ed," as in what's short for the name "Edward," as its own less-emphasized syllable); and the second part/phrase of each teaching states, in effect, why.Each of the groups of persons in each of the first parts/phrases of each teaching are those generally considered to be unfortunate or downtrodden in life; and each of the second parts/phrases' reasons why are generally humble ones which focus on love and humility, rather than force and exaction such as found in similar teachings in the Old Testament. In Matthew 5:3-10 we find...Blessed are:the poor in spirit: for theirs is the kingdom of heaven.those who mourn: for they will be comforted.the meek: for they shall inherit the earth.those who hunger and thirst for righteousness: for they will be satisfied.the merciful: for they will be shown mercy.the pure in heart: for they shall see God.the peacemakers: for they shall be called children of God.those who are persecuted for the sake of righteousness: for theirs is the kingdom of heaven....and then, in Matthew 5:11-12 is found, in effect, Christ's follow-up commentary, which some say echos the Old Testament's Isaiah 51:7. In fact, nearly all of the beatitudes may be mapped back to various Old Testament verse and teachings; however, Christ's presentation of them they way he did in the Sermon on the Mount is generally interpreted as his intentionally elevating familiar Old Testament teachings to, in effect, entirely new teachings of greater import, as he stated them, which epitomize the highest of Christ's ideals regarding spirituality and compassion.In the New Testament Gospel of Luke, in what it calls Christ's "Sermon on the Plain," the beatitudes are stated differently. In Luke 6:20-22, Christ says "[b]lessed are you..." and then he lists four two-part/phrase teachings in a positive manner, as counsel or guidance, similar to what's in Matthew...Blessed are you:the poor: for yours is the kingdom of God.that hunger now: for ye shall be filled.that weep now: for ye shall laugh.when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake....but then, in Luke 6:24-26, he flips the perspective for the second four teachings to the more negatively admonishing "[w]oe unto you" form...Woe unto you:that are rich! for ye have received your consolation.that are full now! for ye shall hunger.that laugh now! for ye shall mourn and weep.when all men shall speak well of you! for in the same manner did their fathers to the false prophets.Incidentally, and to be clear, said woes should not be confused with the "Woes of the Pharisees," as found, later, in Luke 11:37-54.Though I, for one, tend to prefer the Gospel of Matthew over that of Luke, just generally, it's very important for one to carefully examine both books' conveyance of the beatitudes; to compare, contrast and then fully understand and interpret how the two different means of presentation manifestly affect intended meaning.......in much the same manner, and for much the same kinds of reasons, as one need fully grasp and appreciate the important difference between stating the Golden Rule as admonition in the negative form (similar to as found in Tobit 4:15), as that one should not treat others as one would not like to be treated......versus the positive counsel or guidance form (similar to as found in Luke 6:31) that we should all do unto others as we would have them do unto us.In Christ's follow-up to his Golden-Rule-themed explanation of the Great Commandment, in Luke 10:25-28, and his attempt to then define who is one's neighbor as referenced therein, he tells, in Luke 10:29-37, the famous Parable of the Good Samaritanin which Christ, as well explained by George Foot Moore, in his 19th century classic Judaism in the First Three Centuries of the Christian Era, intentionally "goes beyond the negative formulation of not doing what one would not like done to themselves; to the positive formulation of actively doing good to another that, if the situations were reversed, one would desire that the other would do for them. This formulation, as indicated in the parable of the Good Samaritan, emphasises the needs for positive action that brings benefit to another, not simply restraining oneself from negative activities that hurt another."There is, then, no small amount of meaningful difference between stating the Golden Rule as a mere restraint which passively prevents harm, verses stating it as a positive action which actively promotes good. Christ's repeating theme, throughout his teachings, was one of action, not restraint; and so that, in part, is why I prefer Matthew's presentation of the beatitudes over Luke's. That said, neither the beatitudes, nor the Golden Rule, may be fully contextualized and deeply understood and properly practiced without fully grasping the both negative restraint and woes, as well as the positive actions.Discipleship, at its core, refers to the act (note that word) of following Christ -- becoming, with intention, his disciple -- by learning what he taught, and then actually doing it in one's life... again: action in the form of doing, and not mere restraint.Along with the only two commandments Christ ever gave -- to love God, and to love neighbor as self -- as found in Matthew 22:34-40, "on which (commandments, he said) depend all the law and the prohphets," it's difficult to find anything which more succinctly summarizes Christ's teachings with regard to mercy, spirituality and compassion (and, indirectly, works, too, when they're expressed in the positive as actions, and not in the negative as restraint or woe) than the beatitudes and the Golden Rule.If those are key things that Christ wanted us to emulate, then it is impossible to become Christ's disciple without understanding them. The beatitudes, then, are requirements, indeed, of discipleship.
