Quotes About Rescue

He wondered what drove Dave Tarantino into that brick oven to crawl through jagged rubble, flip onto his back, and leg-press a load of burning debris, knowing that it might crash down on top of him. Dave Thomas decided that he'd never seen a more courageous act. But it worried him—he feared that Dave Tarantino

He thrust his hands into the pool, his fingers brushing the soft skin of her cheek. He grasped at her, clawing with his fingers and pulling like his life depended on it. Finally, he managed to grab her shawl. The girl flailed out with her arm and it touched his hand. "No! I'm not letting you go!" Now the girl's face was above the swirling darkness. She gasped for breath, half drowned. The fear on her face sent a fresh jolt of energy through Ico. 'I've got to save her!

But the boy protected Yorda from the shadows-that-walk-alone. He took her hand, defended her, swung his thin arm, and fought with his tiny frame, driving them back. If the shades dragged her into their realm, she would once again become a prisoner, and the boy would turn to stone, a sad adornment in the castle. Yorda knew this. But the boy did not--even as he did not know that Yorda was the property of the queen of the castle--and he protected her.

Ever heard of the rule of three? he shouts as we run. No! If you save somebody's life three times, their life belongs to you. You saved my life today, that makes once. Save it twice more an I'm all yers.

His hand touched my leg and I grabbed it. I held it with both of mine, like he was a lifeline and I needed saving. Or maybe I was the lifeline and he needed saving. Was it possible we could save each other?

And what is wrong with you that you fight not in the Cause of Allaah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help.

By the tenth he had found religion. He just wasn't sure which one. Whichever god could rescue him from this room he would definitely make a deal with.

I wake up choking, and my wife "rolls me over on my left side; "then I'm asleep in the dream I always see: "the tunnel choked "the dark wall coughing dust.

When we say, "Jesus died for our sins" within a message about how to escape this nasty old world and go to heaven, it means one thing. When we say, "Jesus died for our sins" within a message about God the creator rescuing his creation from corruption, decay, and death, and rescuing us to be part of that, it means something significantly different.

Wise Christian worship takes fully into account the fact that creation has gone horribly wrong, has been so corrupted and spoiled that a great fault line runs right down the middle of it ... worship of God as redeemer, the lover and rescuer of the world, must always accompany and complete the worship of God as creator.

Being saved' doesn't just mean, as it does for many today, 'going to heaven when they die'. It means 'knowing God's rescuing power, the power revealed in Jesus, which anticipates, in the present, God's final great act of deliverance'.

It isn't that God basically wants to condemn and then finds a way to rescue some from that disaster. It is that God longs to bless, to bless lavishly, and so to rescue and bless those in danger of tragedy—and therefore must curse everything that thwarts and destroys the blessing of his world and his people.

Passover takes precedence—it was, after all, the ultimate divine rescue operation and the ultimate revelation of God in action

Romans 2:17–3:9 is concerned, first, with the worldwide purpose of Israel's divine vocation (2:17–20); second, with Israel's covenantal failure (2:21–24; 3:2–4); and third, with the problem that this poses for God's dikaiosyn?, his "righteousness" (3:5). How is God to be faithful to the covenant—to rescue and bless the world through the Jews—if Israel is faithless?

There is every reason too to understand the display of that "righteousness" as connected with God's somehow rescuing the world from idolatry and sin, through Israel, in order to create a single worldwide family for Abraham. The actual arguments Paul advances on either side of our passage, in other words, strongly support a reading of dikaiosyn? theou and cognate ideas in 3:21–26 as "covenant faithfulness.

God called Israel to be the means of rescuing the world, so that he might himself alone rescue the world by becoming Israel in the person of its representative Messiah. This

The hope of Israel, expressed variously in the Torah, Prophets, and Psalms, was not for a rescue operation that would snatch Israel (or humans or the faithful) from the world, but for a rescue operation that would be for the world, an operation through which redeemed humans would play once more the role for which they were designed.

but his agenda of dealing with sin and its effects and consequences was never about rescuing individual souls from the world but about saving humans so that they could become part of his project of saving the world.

God's ultimate intention was to 'save' only disembodied 'souls', that wouldn't be rescue from death. It would simply allow the death of the body to have the last word. 'Salvation' regularly refers constantly, not least in Luke and Acts, to specific acts of 'rescue' within the present life: being 'saved' from this potential disaster, here and now.

If God's ultimate intention was to 'save' only disembodied 'souls', that wouldn't be rescue from death. It would simply allow the death of the body to have the last word. 'Salvation' regularly refers constantly, not least in Luke and Acts, to specific acts of 'rescue' within the present life: being 'saved' from this potential disaster, here and now.

If God's call to Abraham and the covenant that he made with him were designed to rescue the world from its plight, this purpose has now been accomplished in the Messiah, only more so: the Messiah has inaugurated the new creation, not simply a return to the original one.

I passionately believe, belong tightly together. First, what is the ultimate Christian hope? Second, what hope is there for change, rescue, transformation, new possibilities within the world in the present? And the main answer can be put like this. As long as we see Christian hope in terms of "going to heaven," of a salvation that is essentially away from this world, the two questions are bound to appear as unrelated.

God's faithfulness to the covenant with Israel, even granted the large-scale failure of Israel as a whole, will result in the rescue of the whole sinful world.

the reason we have these dreams, the reason we have a sense of a memory of the echo of a voice, is that there is someone speaking to us, whispering in our inner ear—someone who cares very much about this present world and our present selves, and who has made us and the world for a purpose which will indeed involve justice, things being put to rights, ourselves being put to rights, the world being rescued at last.