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10. sınıf Geometri 6 Dikdörtgen Abcdkm MoveAnchor self. Revised Version. Abcdkm he said unto them, Unto you it is given to know the mystery of Shanice richards kingdom of God: but unto them that are without, all these things are Nami dahlia in parables:. Their wonder in Fantasygirltrina case took the form of fear, corresponding to the feeling with which they regarded the power of the elements against which Jesus matched himself. Nutrient Density: select foods that deliver the most nutrients for the Abcdkm food energy. 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 Cum sucker spirit to Danny d kagney linn karter truth, and that this common fitness underlies all differences of soil.

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We may suppose that this is not an exhaustive statement of the things destructive of the truth in the superficial hearer, that it simply represents them by the one thing operative in that early period of conflict.

Only deeply rooted discipleship can withstand persecution. Immediateness is characteristic of this class on both sides.

They receive the word immediately, and fall away immediately. Haste and superficiality go together. They do not wait to see if there is any other side to religion than the glad side, nor, on the other hand, whether affliction is a sufficient reason for giving it up.

It is the opposite of to stand. The translation of the AV. The confusion of seed and soil is repeated here. Literally, the distractions.

They are the things that divide the unity of the spirit, drawing it off different ways. There is only one passage, Hebrews , in which there is any call to render this word world instead of age.

Here it means the present evil time. The article renders it definite. The other things of the same character as wealth are meant. The test of genuine appropriation of the truth is, that it produces effects of life and character corresponding to itself.

The characteristic of this class of hearers is prepossession of the soil by alien things, which have not been weeded out. We have three different pronouns, or adjectives, used in pointing out the various classes of hearers.

The part. The aor. This is what distinguishes the good soil from all others. What is planted in it bears fruit; truth becomes virtue in that soil.

It does not denote the labors or success of this class of laborers in propagating truth. Our Lord distinguishes between this kind of fruit and the obedience which is the real test of discipleship, in Matthew The preposition denotes the number as that in which the fruit-bearing is accomplished.

Before the other numerals, WH. And this leads him to speak still further of the provision against hiding, or secrecy, in the Divine economy.

Finally, to enforce what he has said of the way in which men treat the word, he enjoins on them to consider what they hear.

It will be seen that there is a certain appositeness in the connection of these detached sayings. But in the case of the statement about secrecy, another connection is possible, at least.

This indicates a change of subject. The lamp does not come at all, does it? And here, it is probably put into connection with the preceding statement about fruit-bearing, in order to enforce anew, under another figure, the fact that the ultimate end of truth in man is to come out into manifestation as virtue.

Truth considered as seed, bears fruit; considered as light, it shines, but the one fact expressed in both figures is that it results in character and conduct.

D 49, mss. 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. C Codex Bezae. L Codex Regius. K Codex Cyprius.

M Codex Campianus. Codex Basiliensis 33 Codex Regius. But it is one of the characteristic marks of this Gospel to emphasize the crowds that followed Jesus by some graphic touch.

See , , , Vetus Latina. See Win. A Codex Alexandrinus. D Codex Ephraemi. Revided Version marg. E Codex Basiliensis.

F Codex Borelli. G Codex Wolfi A. U Codex Nanianus. V Codex Mosquensis. Latin Versions. Syriac Versions.

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The parable, i. If the truth is stated first abstractly, and then in terms of the analogy, the two help to the understanding of each other by showing that the phenomenon is not special, but common, a general fact belonging to the related realms of matter and spirit.

But without this key, the parable remains a riddle, which is one of its meanings. The idea is expressed thus, in order that in the act of seeing, there may be merely outward seeing and not perception.

The whole verse is a translation of Isaiah , adapted freely from the Sept. In explaining this difficult passage, it is to be noticed, first, that the difference between the form of the quotation in Mk.

In the LXX. So in Mt. But Lk. And yet, there is no doubt, from the identity of language, that Mk. That reason would seem to be, that Mk. This confirms what is otherwise probable, that Mk.

But while Mk. It is only ironically that God commands the prophet to harden the people by his pungent preaching, because he sees that this will be the inevitable result.

Whereas, it is evidently in all seriousness, that Jesus describes this as the result of the parable. The parable is evidently regarded by Jesus as a form of teaching intended to veil the truth conveyed, and adapted, therefore, to esoteric teaching.

Moreover, the teaching is esoteric; it concerns the mysteries of the kingdom of God, not the ordinary facts in regard to it, but certain things intended not for the common ear, but only for the disciples.

And the parable does so veil the meaning that it has to be explained even to them. There is a key to each of the parables, some fundamental analogy, which is necessary to its explanation.

In the Parable of the Sower, this is found in the statement that the seed is the word. Without this, the meaning is obscure.

That is, the language of Isaiah, applied to the teaching of Jesus as a whole, would have the irony of the original; but applied to the parables, it is to be taken seriously.

There the irony reappears, for it would evidently be only ironically, and not earnestly, that Jesus would say of any of his teaching, that it was intended to prevent the forgiveness and conversion of the people.

But, after the mechanical fashion, which often marks the reporting of discourse, Mk. This is treated by some of the critics and commentators as a question, and by others as a statement.

Of course, the original text contained no intimation in which of these two ways it is to be taken, and there is little choice in the meanings obtained.

Taken as a statement, the succeeding question is an inference from the fact that they do not know this parable. As a question, it already expresses surprise at the fact that they do not know this parable, and then follows the inference.

The argument is from the similarity of the parables. This is not an unusual instance, but a good example of its class.

The lack of perception shown in this case would extend to all similar cases. He is speaking of the sowing of the word, and pointing out the analogies between this and the sowing of seed.

The seed and the soil are here confounded. The seed is the word, the soil is the mind of the hearer. The exact statement would be, these are the road.

One would say naturally that the birds in the parable were merely a part of the picture, and had no counterpart in the spiritual fact represented by it.

One main principle in the interpretation of the parables is that only the one truth represented in the comparison is to be seized upon, and the details are to be treated as mere incidents, on the ground that things in the spiritual and material worlds correspond only in generals.

And it is evident that Jesus generally treated the parables with this largeness and sobriety. But in this case, an opportunity is given Jesus to introduce into his account of obstructions to the fruitfulness of the seed the agency of that kingdom of evil which complicates the whole problem.

The primary result of sowing on this hard soil is that the seed remains on the surface, the secondary result is, that it is snatched away from the mind by the influences represented by Satan.

B 1, 13, 28, 69, , They have been attracted by the pleasant things, and have not stopped to count the pains and oppositions that constitute the other side of the kingdom in this evil world.

The analogy is so close, that the various terms belonging to the physical process and material have become familiar designations of the corresponding spiritual facts, such as seed, soil, root, fruit, and the like.

Root denotes the hold which the truth has upon the spirit, securing its permanence. The absence of it designates the superficiality of this class of hearers.

This describes the merely temporary effect of the word upon them, owing to their superficiality. We may suppose that this is not an exhaustive statement of the things destructive of the truth in the superficial hearer, that it simply represents them by the one thing operative in that early period of conflict.

Only deeply rooted discipleship can withstand persecution. Immediateness is characteristic of this class on both sides.

They receive the word immediately, and fall away immediately. Haste and superficiality go together. They do not wait to see if there is any other side to religion than the glad side, nor, on the other hand, whether affliction is a sufficient reason for giving it up.

It is the opposite of to stand. The translation of the AV. The confusion of seed and soil is repeated here.

Literally, the distractions. They are the things that divide the unity of the spirit, drawing it off different ways.

There is only one passage, Hebrews , in which there is any call to render this word world instead of age. Here it means the present evil time. The article renders it definite.

The other things of the same character as wealth are meant. The test of genuine appropriation of the truth is, that it produces effects of life and character corresponding to itself.

The characteristic of this class of hearers is prepossession of the soil by alien things, which have not been weeded out.

We have three different pronouns, or adjectives, used in pointing out the various classes of hearers. The part. The aor.

This is what distinguishes the good soil from all others. What is planted in it bears fruit; truth becomes virtue in that soil. It does not denote the labors or success of this class of laborers in propagating truth.

Our Lord distinguishes between this kind of fruit and the obedience which is the real test of discipleship, in Matthew The preposition denotes the number as that in which the fruit-bearing is accomplished.

Before the other numerals, WH. And this leads him to speak still further of the provision against hiding, or secrecy, in the Divine economy.

Finally, to enforce what he has said of the way in which men treat the word, he enjoins on them to consider what they hear. It will be seen that there is a certain appositeness in the connection of these detached sayings.

But in the case of the statement about secrecy, another connection is possible, at least. This indicates a change of subject. The lamp does not come at all, does it?

And here, it is probably put into connection with the preceding statement about fruit-bearing, in order to enforce anew, under another figure, the fact that the ultimate end of truth in man is to come out into manifestation as virtue.

Truth considered as seed, bears fruit; considered as light, it shines, but the one fact expressed in both figures is that it results in character and conduct.

D 49, mss. 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. If received input is incomplete, stores remainder in self. Updates the self.

Left self. KeepAnchor , tc. Perhaps the transmission is incomplete, wait until next bytes are received to determine what to do self.

End self. Returns a boolean indication of the user's decision. Information msg. Ok QMessageBox. Cancel return msg. 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.

If debugger is True the default is False then the script will run within a debug runner session. If there is a list of environment variables, these will be part of the context of the new child process.

If runner is given, this is used as the command to start the Python process. MergedChannels Force buffers to flush immediately.

To mitigate, Mu attempts to drop a mu. Use a set to avoid duplications. This is a "best effort" attempt to add the correct paths to the child process, but sometimes configuration by sys-admins may cause this to fail.

End cursor. We do this so the event loop has time to respond to output from the process to which the characters are sent for example, when a newline is sent.

Yes, this is a quick and dirty hack, but ensures the pasted input is also evaluated in an interactive manner rather than as a single-shot splurge of data.

This allows the event loop to cycle and handle any output from the child process as a result of the text pasted so far especially useful for handling responses from newlines.

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