Sentences with phrase «after passage in»

The Pension Protection Act, which is under consideration in the U.S. Senate this week after passage in the House late Friday, would let 401 (k) providers like mutual funds, brokerage firms and insurance companies help workers choose specific funds for their retirement accounts.

After its passage in March 2013, the legislation was believed to cover 1 million New Yorkers.

Not exact matches

Teamsters President Jim Hoffa sounded resigned to the right - to - work measure's passage, in a statement released shortly after the vote, but promised a voter backlash like those seen in other Midwest states.

It's hard to believe that a gender bias still exists in the workplace, more than 50 years after the passage of the Equal Pay Act.

Add to that a lack of regulation: After the passage of the JOBS Act in 2012, which aimed to make it easier for small businesses to raise capital, startups could take on many more investors before the Securities and Exchange Commission effectively forced them to go public.

But the reports of Trump's decision to pardon Libby came out after the first passages of Comey's new book emerged in the press.

The political calculus shifted after Dr. King was gunned down in Memphis, and prompted the passage of the 1968 Gun Control Act.

And sure enough, just hours after Comey testified, the House of Representatives voted to repeal key parts of the Dodd - Frank Wall Street Reform and Consumer Protection Act, which has contributed to an alarming number of small bank closures since its passage in 2010.

The lack of an impact of the legislation is seen in the number of I.P.O.'s before and after its passage.

After three months in crisis care, Katie moved into Rights of Passage, Covenant House's transitional living program.

After six years of working with Maclean's, providing access to Taliban commanders and fighters, securing safe passage into some of the most dangerous areas in Kandahar, he offers a rare insight into how Canadians operate.

It did not take long after the passage of Humphrey - Hawkins for wiser Federal Reserve officials, including Paul Volcker (who became Chair in 1979), to conclude that the «dual mandate,» far from defining a new and sustainable approach to monetary policy, was simply a nuisance — something they had to pay lip service to, whilst really concerning themselves with keeping a lid on inflation, so as to undo and avoid repeating the mistakes of the 70s.

The law's passage came as a surprise to many in Florida, where lawmakers had failed to enact legislation after the mass shooting at the Pulse nightclub in Orlando in 2016, which left 49 dead, and the shooting at the Fort Lauderdale airport that killed five people in 2017.

Yet Republican deficit hawks are balking at an increase in federal spending after the recent passage of the tax reform plan and 2019 fiscal year budget.

Others reviews conclude that said passage is authentic (e.g. Professor Gerd Ludemann in his book, Jesus After 2000 Years.

The Islamic Defenders Front, a group which wants to impose Shariah law, began demanding Ahok's arrest after a video circulated online in which he joked to an audience about a passage in the Koran that could be interpreted as prohibiting Muslims from accepting non-Muslims as leaders.

It's easier now watching the years tick by, the seasons balancing their books, the sun swift in his passage, like a man who goes home after his day's labor full of gruff gratitude for the lights that one by one rise up in welcome; glad of what he's done, but gladder still it's done with, and enough.

There is a popular interpretation of this passage, in conjunction with the Apostles» Creed, that Jesus, after His death on the cross, descended into Hades / Hell / prison to preach to spirits there.

because of this passage: «Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.»

See for example, http://www.faithfutures.org/JDB/jdb471.html and Professor Gerd Ludemann's studies in his book, Jesus After 2000 Years pp. 369 - 370: «This passage no more goes back to Jesus than the parable of the rich farmer Luke 12: 16 - 20.

Thus the antecedent field of the Reform Bill passage is about two years long, or from the accession of the Duke of Wellington as prime minister in the Spring of 1828 (when the issue of Reform was first broached) to the first meeting of parliament after the elections of summer, 1830, when Reform became the focus of political conflict.

He sees no reason why that particular doctrine could not have been formulated shortly after Religion in the Making, which anticipates it in a number of remarkable passages (e.g., RM 80, 87, 98, 154f, 157, 159).

Take, for example, his central bit of advice in our Gospel passage for today: «If anyone wants to follow after me, let him renounce himself and take up his cross, and follow me.

We could go to passage after passage, verse after verse to show that these are the three things God wants in His church.

After all the controversy of last week, it's tempting to turn this post into a discussion on gendered language around the Holy Spirit (feminine in Hebrew and Aramaic, typically neuter in Greek, masculine in this particular text), but that's just not how this passage is «singing» to me today, so instead I'd like to focus on Jesus» stirring and tender words in verse 18: «I will not leave you as orphans.»

It seems to me that in passage after passage the Bible condemns man's pretentious notion that his own powers are sufficient to achieve justice and secure his rights.

After finishing its discussion of a passage from the Hebrew Bible, the group began focusing on a passage from Matthew's Gospel in which Jesus instructs his questioners to «render unto Caesar what is Caesar's.»

In the Revised Standard Version (1946) this passage is set apart in small italic type, and the marginal note reads: «Other ancient authorities add 7:53 - 8:11 either here or at the end of this gospel or after Luke 21:38, with variations of the text.&raquIn the Revised Standard Version (1946) this passage is set apart in small italic type, and the marginal note reads: «Other ancient authorities add 7:53 - 8:11 either here or at the end of this gospel or after Luke 21:38, with variations of the text.&raquin small italic type, and the marginal note reads: «Other ancient authorities add 7:53 - 8:11 either here or at the end of this gospel or after Luke 21:38, with variations of the text.»

After taking her to some passages in the Gospels, and then to 1 Corinthians 15 (which Paul partly wrote to prove the resurrection has taken place), she said she now understood and believed that Jesus had already risen from the dead.

After reviewing all the references regarding John's gospel, I recommend reviewing Professor Ludemann's and Professor Crossan's many books on the historical Jesus where they explain in great detail their rigorous test procedures for determining the authenticity of not only John's gospel but the authenticity of all passages of the NT, passage by passage.

This is after all a «green - letter edition,» in which «verses and passages that speak to God's care for creation» are «highlighted in green.»

The possible original position of [E] after [D] is plausible on the basis of the continuity that exists between those two passages at the level of the dynamics of the discussion that takes place in the broader unit made by both [D] and the first paragraph (actually, the whole) of [E].

Yet the whole context of the passage indicates that Paul is not speaking primarily about the resurrection after death but to new life in the present through knowing Christ as Savior.)

After two passages in which he anticipates himself strongly (PR 65C, 152C), White - head adopts the term «objective datum» to designate the datum from which concrescence starts (PR 164C, 212C).

He prefaced each rape with a Bible study, in which after a review of a certain passage and discussion he would then begin to rape the victim.

«When rulers have inverted their functions and enacted wickedness into a law which treads down the inalienable rights of man to such a degree as this,» abolitionist minister Theodore Parker of Boston declared after the passage of the Fugitive Slave Bill in 1850, «then I know no ruler but God, no law but natural Justice.»

Within the frame work of the general biblical knowledge, students were given systematic training in the exegesis of the biblical passages after the manner of «the Great Interpreter», Theodore of Mopsuestia, whose sober, literal textual interpretations were always the Nestorian model.

They can be traced through many passages of poetry and prophecy in the Old Testament; they had a flourishing career in the «apocalypses» which pullulated in the period just before and just after the beginning of the Christian era; and they lived on.

3) There are 39 passages that explicitly state that God changed his mind in response to a new development after he'd already announced his plan to go in a certain direction (e.g. Ex 32:14; Jer.

The Nickles bill was introduced in March (CT, May 18, 1998, p. 20) after the U.S. House had already considered passage of the Freedom from Religious Persecution Act, commonly known as the Wolf - Specter bill after its cosponsors Rep. Frank Wolf (R. - Va.)

Rep. Chris Smith, R - N.J., sponsor of the bill, said after its passage, «From China and Vietnam to Syria and Nigeria, we are witnessing a tragic, global crisis in religious persecution, violence and terrorism, with dire consequences for religious believers and for US national security.

After looking at many Old and New Testament passages, including his statement «Before Abraham was, I AM» (and the Jews wanted to stone him for blasphemy), in context, it became clear — Jesus is Yahweh of the Old Testament.

After that passage which is often read out loud at weddings, Paul writes that someday all of our important and inspired words will end, our praying in tongues will end, our knowledge will end but love will be what lasts forever.

The present - day narrative alternates with passages set before, during, and after World War II, and it was in the depiction of the atrocities perpetrated by my Nazi characters that I shocked myself.

23:3) carries clear implication that they were acceptable after this long probation and that others came in more freely, as indeed is stated of Egyptians and Edomites in the sequel to this passage (vs. 8).

It is significant that the earliest Gospel, Mark, uses the term «after three days» consistently in the prediction passages, but where these are quoted in Matthew or Luke the phrase has been changed to «on the third day».23 The change can be explained by saying that between the writing of the first and the later Gospels the story of the empty tomb had become more widely known, and the phrase «after three days», as a dating of the resurrection event, fell out of use.

We do not know for certain what Old Testament passage was here intended, but there are some grounds for supposing that it was Hosea 6:2, «after two days he will revive us, on the third day he will restore us, that in his presence we may live.»

In passage after passage it is emphasized that Yahweh is the creator, the source, the giver of this marvelous thing called shalom.

There are probably only two passages in the Old Testament which state explicitly — beyond possibility of doubt — the belief in full life after death.

Yet what He is still unable to say after the passage of eighteen triumphant centuries, He said in His own age, eighteen centuries ago, in the very moment when all was lost.