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pamphletstoinspire · 5 years

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Book Of Genesis - From The Latin Vulgate - Chapter 9

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as -.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 9

God blesseth Noe: forbiddeth blood, and promiseth never more to destroy the world by water. The blessing of Sem and Japheth.

[1] And God blessed Noe and his sons. And he said to them: Increase and multiply, and fill the earth. Benedixitque Deus Noe et filiis ejus. Et dixit ad eos : Crescite, et multiplicamini, et replete terram.

[2] And let the fear and dread of you be upon all the beasts of the earth, and upon all the fowls of the air, and all that move upon the earth: all the fishes of the sea are delivered into your hand. Et terror vester ac tremor sit super cuncta animalia terrae, et super omnes volucres caeli, cum universis quae moventur super terram : omnes pisces maris manui vestrae traditi sunt.

[3] And every thing that moveth and liveth shall be meat for you: even as the green herbs have I delivered them all to you: Et omne, quod movetur et vivit, erit vobis in cibum : quasi olera virentia tradidi vobis omnia.

[4] Saving that flesh with blood you shall not eat. Excepto, quod carnem cum sanguine non comedetis.

[5] For I will require the blood of your lives at the hand of every beast, and at the hand of man, at the hand of every man, and of his brother, will I require the life of man. Sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum : et de manu hominis, de manu viri, et fratris ejus requiram animam hominis.

[6] Whosoever shall shed man's blood, his blood shall be shed: for man was made to the image of God. Quicumque effuderit humanum sanguinem, fundetur sanguis illius : ad imaginem quippe Dei factus est homo.

[7] But increase you and multiply, and go upon the earth, and fill it. Vos autem crescite et multiplicamini, et ingredimini super terram, et implete eam.

[8] Thus also said God to Noe, and to his sons with him, Haec quoque dixit Deus ad Noe, et ad filios ejus cum eo :

[9] Behold I will establish my covenant with you, and with your seed after you: Ecce ego statuam pactum meum vobiscum, et cum semine vestro post vos :

[10] And with every living soul that is with you, as well in all birds as in cattle and beasts of the earth, that are come forth out of the ark, and in all the beasts of the earth. et ad omnem animam viventem, quae est vobiscum, tam in volucribus quam in jumentis et pecudibus terrae cunctis, quae egressa sunt de arca, et universis bestiis terrae.

[11] I will establish my covenant with you, and all flesh shall be no more destroyed with the waters of a flood, neither shall there be from henceforth a flood to waste the earth. Statuam pactum meum vobiscum, et nequaquam ultra interficietur omnis caro aquis diluvii, neque erit deinceps diluvium dissipans terram.

[12] And God said: This is the sign of the covenant which I give between me and you, and to every living soul that is with you, for perpetual generations. Dixitque Deus : Hoc signum foederis quod do inter me et vos, et ad omnem animam viventem, quae est vobiscum in generationes sempiternas :

[13] I will set my bow in the clouds, and it shall be the sign of a covenant between me, and between the earth. arcum meum ponam in nubibus, et erit signum foederis inter me et inter terram.

[14] And when I shall cover the sky with clouds, my bow shall appear in the clouds: Cumque obduxero nubibus caelum, apparebit arcus meus in nubibus :

[15] And I will remember my covenant with you, and with every living soul that beareth flesh: and there shall no more be waters of a flood to destroy all flesh. et recordabor foederis mei vobiscum, et cum omni anima vivente quae carnem vegetat : et non erunt ultra aquae diluvii ad delendum universam carnem.

[16] And the bow shall be in the clouds, and I shall see it, and shall remember the everlasting covenant, that was made between God and every living soul of all flesh which is upon the earth. Eritque arcus in nubibus, et videbo illum, et recordabor foederis sempiterni quod pactum est inter Deum et omnem animam viventem universae carnis quae est super terram.

[17] And God said to Noe: This shall be the sign of the covenant which I have established between me and all flesh upon the earth. Dixitque Deus ad Noe : Hoc erit signum foederis, quod constitui inter me et omnem carnem super terram.

[18] And the sons of Noe who came out of the ark, were Sem, Cham, and Japheth: and Cham is the father of Chanaan. Erant ergo filii Noe, qui egressi sunt de arca, Sem, Cham et Japheth : porro Cham ipse est pater Chanaan.

[19] These three are the sons of Noe: and from these was all mankind spread over the whole earth. Tres isti filii sunt Noe : et ab his disseminatum est omne genus hominum super universam terram.

[20] And Noe, a husbandman, began to till the ground, and planted a vineyard. Coepitque Noe vir agricola exercere terram, et plantavit vineam.

[21] And drinking of the wine was made drunk, and was uncovered in his tent. Bibensque vinum inebriatus est, et nudatus in tabernaculo suo.

[22] Which when Cham the father of Chanaan had seen, to wit, that his father's nakedness was uncovered, he told it to his two brethren without. Quod cum vidisset Cham, pater Chanaan, verenda scilicet patris sui esse nudata, nuntiavit duobus fratribus suis foras.

[23] But Sem and Japheth put a cloak upon their shoulders, and going backward, covered the nakedness of their father: and their faces were turned away, and they saw not their father's nakedness. At vero Sem et Japheth pallium imposuerunt humeris suis, et incedentes retrorsum, operuerunt verenda patris sui : faciesque eorum aversae erant, et patris virilia non viderunt.

[24] And Noe awaking from the wine, when he had learned what his younger son had done to him, Evigilans autem Noe ex vino, cum didicisset quae fecerat ei filius suus minor,

[25] He said: Cursed be Chanaan, a servant of servants shall he be unto his brethren. ait : Maledictus Chanaan, servus servorum erit fratribus suis.

[26] And he said: Blessed be the Lord God of Sem, be Chanaan his servant. Dixitque : Benedictus Dominus Deus Sem, sit Chanaan servus ejus.

[27] May God enlarge Japheth, and may he dwell in the tents of Sem, and Chanaan be his servant. Dilatet Deus Japheth, et habitet in tabernaculis Sem, sitque Chanaan servus ejus.

[28] And Noe lived after the flood three hundred and fifty years: Vixit autem Noe post diluvium trecentis quinquaginta annis.

[29] And all his days were in the whole nine hundred and fifty years: and he died. Et impleti sunt omnes dies ejus nongentorum quinquaginta annorum : et mortuus est.

Commentary:

Ver. 1. Blessed, with fecundity. Barrenness was deemed a curse. C.

Ver. 2. Fear, &c. God confirms the dominion of man over all the animals, though he must exercise it now by compulsion; they will not obey always without reluctance, as they would have done in the state of innocence. H.

Ver. 3. Meat. The more religious, at least, had hitherto abstained from flesh, being content with herbs, &c.: which had been expressly granted. Now, the salt waters of the deluge had vitiated the earth, its plants were no longer so nutritive. M. --- God gives leave to eat flesh meat, but with some restriction, that we may still learn to obey. W.

Ver. 4. With blood. This was a matter of indifference in itself, like the forbidden fruit. But God gave the prohibition, to keep people at a greater distance from imbruing their hands in the blood of others, which nevertheless we know some have drunk! He would also assert his dominion over all things; the blood or life of animals being reserved to be offered in sacrifice to him, instead of the life of man. Lev. xvii. 11. Blood of brutes is gross and unwholesome. M. --- The apostles required this law to be observed by the first Christians, that the Jews might not be disgusted: but, after a competent time had been allowed them, the Church thought proper to alter this discipline. S. Aug. c. Faust. xxxii. 13.

Ver. 5. At the hand; a Heb. idiom. God orders an ox to be stoned, which had slain a man. Ex. xxi. 28. --- Man, (hominis) every man, (viri) brother. By these three terms, God inculcates a horror of bloodshed; because we are all of the same nature, ought to act like generous men, and to consider every individual as a brother, since we spring from the same stock. M.

Ver. 6. Shed. God had not subjected Cain to this law of retaliation, as he was the first murderer, and the earth was unpeopled. H. --- Here he declares, that it is just to inflict such a punishment on the offender. M. --- Judges are hence authorized to punish murderers with death. C. --- The general law, thou shalt not kill, admits of exceptions, and forbids killing by private authority, or out of revenge. H. --- The blood of your lives, may signify the blood on which your life depends; or, according to the Rabbin, it is a prohibition of suicide, which one would think is so contrary to the first law of nature, self-preservation, as to require no prohibition; and yet, to the scandal of philosophers, some have written in its defence! H.

Ver. 10. Soul...in birds, &c. The covenant of God is made with animals, only in as much as they are subservient to man. D. --- The Egyptians adored most of them; and many oriental nations, and even philosophers, pretended they had intelligent souls, and could speak a rational language, which some of them would have the people believe they could understand. C. --- This was the case of those great impostors Apollonius of Tyena, Mahomet, &c. H. --- Moses shews sufficiently that beasts were neither divinities nor rational. C.

Ver. 13. My rain bow. This had been from the beginning; but it was not before appointed for a sign that the earth should no more be destroyed by water. It is styled God's bow, on account of its beauty and grandeur. M. Ecclus xliii. 12. --- "As the rain-bow, which makes its appearance in the clouds, borrows all its effulgence from the sun, so those only who acknowledge the glory of Christ in God's clouds, and do not seek their own glory, will escape destruction in the deluge." S. Aug. c. Faust. ii. 21.

Ver. 16. Remember; or I shall cause men to reflect, when they see the rain-bow, of the horrors of the deluge, and of my gracious promises and covenant.

Ver. 18. Chanaan, who, it seems, is here mentioned to his shame, having first discovered and told his father that Noe was drunk. He was probably but young at the time, being born after the deluge.

Ver. 20. A husbandman. Heb. lit. "a man of the earth." H. --- To till, perhaps with a plough, which he is said to have invented. M.

Ver. 21. Drunk. Noe by the judgment of the fathers was not guilty of sin, in being overcome by wine; because he knew not the strength of it. Ch. --- Wine, Though vines had grown from the beginning, the art of making wine seems not to have been discovered; and hence Noe's fault is much extenuated, and was at most only a venial sin. M. --- His nakedness prefigured the desolate condition of Christ upon the cross, which was a scandal to the Jews, and foolishness to the Gentiles. But by this folly we are made wise; we are redeemed, and enjoy the name of Christians. Sem and Japheth represent the multitude of believers, Cham and Chanaan the audacity and impudence of all unbelievers. S. Aug. c. Faust. xii. 24. de C. D. xvi. 2. S. Cyp. ep. 63. ad Cæcil. W. --- Like the Manichees, modern heretics are very free in condemning many innocent actions of the Patriarchs. H.

Ver. 23. Neither ought we to be so quick-sighted in discovering the faults of any: which we often represent as real, when they are only apparent. H.

Ver. 25. Cursed be Chanaan. The curses, as well as the blessings, of the patriarchs were prophetical: and this in particular is here recorded by Moses, for the children of Israel, who were to possess the land of Chanaan. But why should Chanaan be cursed for his father's fault? The Hebrews answer, that he, being then a boy, was the first that saw his grandfather's nakedness, and told his father Cham of it; and joined with him in laughing at it: which drew upon him, rather than the rest of the children of Cham, this prophetical curse. Ch. --- Theodoret, q. 57. The children of Sem executed this sentence, in exterminating many of the Chanaanites under Josue. W. --- They perished for their own wickedness, which God foresaw, and revealed to Noe. Cham was severely punished by this denunciation of his children's misery. See Milton, xi. 754. xii. 27. Deut. ix. 4. H.

Ver. 27. Enlarge Japheth. His name signifies latitude or enlargement. W. --- May he, God, according to some; but more probably Japheth, of whom the rest of the sentence speaks. H. --- This was verified by the extensive dominion of the children of Japheth, both in the islands and on the continent; more particularly, when the Romans subdued the Jews, and posterity of Sem. M. --- Referring all this to the Church, the Gentiles entered in, upon the refusal of the Jews, though preachers of that nation were the instruments of their conversion. Chanaan, in the mean time, cherished his slavery, and seeks not to obtain the liberty and glory of the sons of God, in which he is a figure of heretics, (H.) who serve to make Christians more upon their guard, and by persecuting them, exercise their patience and increase their crown. W.

Ver. 29. He died, having witnessed the attempt of his children to build the tower of Babel, (we may suppose with disapprobation) and having been concerned in the dispersing of nations. Some imagine he travelled eastward, and founded the empire of China, which is denied by others. H. --- The fathers conclude that he had no children after the deluge, as the Scripture mentions the world was divided among his three sons and their offspring. Perhaps the fabulous account of Saturn is a perversion of Noe's history, as the three great pagan deities, Jupiter, Neptune, and Pluto, to whom Saturn gave the empire of heaven, seas and hell, may have been intended for the three sons of Noe. The Egyptians have attributed to their Osiris the erecting of altars, cultivating vines, teaching agriculture, &c. for which we have seen Noe was so famous. C. --- This great and virtuous patriarch had only been dead two years, when the faithful Abraham was born, as it were to succeed him in maintaining the cause of God. H. --- The Rabbins assert, that God gave some general laws to Noe, which were necessarily to be observed by all who would obtain salvation: 1. To obey the laws. 2. Not to curse God. 3. Nor admit of any false god, nor of any superstition. 4. Not to marry one's mother, mother-in-law, sister by the same mother, or another person's wife, nor to commit sins against nature. 5. Not to shed blood, that of beasts must be buried. 6. Not to steal, or break one's word. 7. Not to eat the limb of a living creature. Maimonides thinks this last was given to Noe, the rest to Adam. C.

#book of genesis

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dentalinfotoday · 5 years

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If you need dental surgery, you may have a lot of questions and concerns. How much will it cost? How much will it hurt? Who is going to drive me home? And perhaps most importantly, what can I eat? Recovery can seem a lot more stressful if you don’t stock up on acceptable soft foods in advance. Park Slope Dental Arts in Brooklyn shares a comprehensive list of foods in this article to help ease your mind—at least about one aspect of your procedure!

Types of Dental Treatments

Each type of dental treatment is different, so it’s important to follow post-operative instructions from us regarding appropriate foods to eat. Certain surgeries require a strict liquid diet for a certain amount of time before transitioning to soft foods. Types of dental procedures that require soft foods while recovering may include:

Dental implants

Extractions

Periodontal (involving the gums)

Restorative work (crowns, bridges)

Awesome Post-Op Soft Foods from A to Z

Here we go! And don’t be afraid to get friendly with your blender to make a delicious smoothie or two!

A: Applesauce, avocado, apples (baked)

B: Baby food, beans (black or baked, mashed if necessary), bananas, broccoli (steamed to softness), broth, butternut squash (cooked soft)

C: Carnation Instant Breakfast Essentials® (some available in sugar-free!), carrots (steamed soft), soft cheese, casseroles, clam chowder, cottage cheese, canned fruits and veggies, crab cakes, cranberry sauce, chicken salad, curry

D: Deviled eggs, deviled ham, dumplings (steamed)

E: Ensure®, eggs (poached, fried, or scrambled), egg salad, egg drop soup

F: Fettuccine, fish, frozen yogurt, fruit juice, fruit smoothies, soft fruits (not citrus)

G: Gravy, ground meats (turkey, beef, chicken), guacamole, gelato, gazpacho

H: Hummus

I: Ice cream

J: Jell-O®, juiced vegetables, and fruits

K: Kefir, key lime pie

L: Lentils or lentil soup (puréed), lunch meats

M: Macaroni and cheese, Malt-O-Meal®, mangoes, mashed potatoes, matzoh ball soup, meatloaf, meatballs, miso soup, mousse, muffins (no nuts), melons (very ripe), milkshakes (but don’t use a straw!)

N: Noodles (ramen, egg), nut butters (great when added to shakes and smoothies), nutmeg (for flavor)

O: Oatmeal (soft)

P: Pancakes, pasta (cooked very soft), pies, polenta, pot roast with vegetables (cooked to falling apart), protein powder, protein drinks and shakes like Premier Protein®, pudding

Q: Quiche (no crust)

R: Refried beans, ricotta cheese, risotto, rice

S: Sherbet, smoothies, soft bread (soak in soup), soufflé, soup, spaghetti, spinach, spinach dip, steamed vegetables, stew, sweet potatoes

T: Tapioca pudding, tofu, tuna salad

U: Unsweetened herbal tea (hold the lemon—too acidic!)

V: Vichyssoise (chilled potato leek soup)

W: Waffles

X: Xavier soup (Italian dumpling soup)

Y: Yellow squash, yogurt

Z: Zucchini (baked, mashed)

Foods to Avoid

We hope we’ve sparked a little kitchen creativity with the soft foods listed above, but equally important, you should know which types of foods to avoid to ensure your quickest and most comfortable recovery.

Anything acidic (tomatoes, tomato sauce, oranges, lemons, or any other acidic fruit or juice)

Seeds, cracked pepper, or popcorn (can become lodged, causing discomfort or infection)

Spicy foods (may lead to discomfort)

Crunchy or especially chewy foods (can interfere with postoperative blood clotting)

Over-the-counter mouth rinses should also be avoided during your recovery. Even though they are not technically a food, they are commonly used and interfere significantly with healing. Dentists will usually prescribe a safe mouth rinse for use following dental surgery.

If you have any questions about dental surgery, your Brooklyn dentists would love to answer them. Get in touch with us at Park Slope Dental Arts today!

The content of this blog is not intended to be a substitute for professional medical advice, diagnosis, or treatment. Always seek the advice of qualified health providers with questions you may have regarding medical conditions.

The post Applesauce to Zucchini: What Should I Eat After Dental Surgery? appeared first on Park Slope Dental Arts.

from Park Slope Dental Arts https://www.parkslopedentalarts.com/blog/applesauce-to-zucchini-what-should-i-eat-after-dental-surgery/ Park Slope Dental Arts 506 3rd St. Brooklyn, NY 11215 (718) 962-0300

#Dentistry #Blog

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bestpaleocookbookreviews · 6 years

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Resetting the Brain’s Pleasure Centers: A Frequently Overlooked Benefit of Eating a Healthy Diet

Many people who’ve long been accustomed to a westernized, highly processed diet are hesitant to a adopt a real-food diet, in part because they anticipate lower hedonic value in such food (in taste, texture, and mouthfeel). Essentially they prioritize the powerful, but short-lived, pleasure they derive from consuming highly processed foods over the more permanent benefits they would accrue from a healthy diet. This isn’t surprising, given that we’re hard-wired to function this way;1 yet if we give healthy eating a chance, we often find that junk food cravings wither or even completely disappear, and with them much mental stress and agony.

Most health-seekers are aware of the above phenomenon, either consciously or unconsciously; however, the processed-food crowd may have trouble imagining such a transformation..

The purpose of this article is not to persuade anyone to give up highly processed foods, but rather to demonstrate that junk-food cravings are not an unavoidable part of the human experience—and that the cost of ditching such foods is smaller than it may appear.

Why We Like Calorically Dense, Sugary Foods

In the wild environments in which we humans evolved, calorically dense foods were difficult to obtain. Highly processed foods were nowhere to be found, honey was only seasonally available in certain parts of the world, and game animals were a lot leaner than the livestock we raise for our animal protein today.7

Given that foods rich in sugar, salt, and/or fat (rare during our hunter-gatherer days) provided us with precious sources of potent energy, it’s not surprising that we evolved an innate desire and preference for such foods. We love sugary and fatty foods because they helped fuel the evolution of our species, giving us the vigor to hunt, evade predators, migrate, and reproduce in tough environments—as well as to grow bigger, more powerful brains than our primate cousins.

Our problem is that, today, calorically dense foods are ubiquitous. Our primal ancestors didn’t get fat or sick if they gave in to their cravings for sugar, salt, or fat, since their access to those nutrients was very limited. Therefore, there has never been any reason for natural selection to curb our desire for energy-dense foods, despite the fact that their frequent consumption (in the case of highly processed items) exerts some obvious fitness costs. Among other effects, it adversely affects libido, mental functioning, and immunity.5, 10, 11

Yet once again, junk-food cravings are not an inevitable challenge of human life. Indeed, only very recently were most processed, salty, and sugary foods available in the modern supermarket even developed.

We’re hardwired to like natural, non-toxic foods that are fairly high in calories; however, we’re not doomed to go around constantly craving junk food. If you regularly crave chocolate, chips, or similar foods, you might want to investigate further. Perhaps it’s chronic stress, hormonal imbalance, nutrient deficiencies…or else habituation to these foods’ overstimulating flavors, in which case a period of avoidance might lessen their call. Here’s why:

Why Junk Food is Addictive

Chocolate, doughnuts, potato chips, and other similar junk foods are hyper-palatable versions of the most calorically dense foods that featured in ancestral human diets. They bear some resemblance to honey, nuts, tubers, and certain types of animal-source foods; however, they are unique in that they combine extremely high concentrations of sugar, salt, and fat in specific ratios designed (by corporations) to overstimulate the most primal parts of our brains.

The consumption of junk food, studies suggest, elicits similar responses in the brain as drug use.2, 4 It elevates the production of dopamine and other hormones that cause pleasurable feelings, a response that’s rooted in our evolutionary past.

A 2013 review paper posited that “sugar and sweet reward can not only substitute to addictive drugs, like cocaine, but can even be more rewarding and attractive…possibly reflecting past selective evolutionary pressures for seeking and taking foods high in sugar and calories.”2 More recent research highlights the effect of intermittent access to sweets on these results, but heightened neurochemical response is still an important factor to consider in food choice.

Obviously, a bar of chocolate is not going to give you the same rush that cocaine will; however, it will without a doubt “light up” the pleasure centers of your brain. Not only that, but the consumption of junk food has a very different impact on the gut microbiota from that of the consumption of real, whole food.6, 8, 11, 13 This can largely explain why junk foods are so addictive, as well as why a lot of people report that they rarely or never crave junk food if they adhere to a healthy diet over time.

The types of microbes that proliferate following the consumption of highly processed foods are capable of inducing cravings for more of such foods in their host,3, 9, 12 in order to satisfy their own preferences for certain nutrient substrates. The host, however, is not going to do well on such a diet. Conversely, the consumption of healthy food can help nudge the microbial community towards a species composition that is incompatible with a junk foods diet.

You, including your microbiota, truly are what you eat.

Key Takeaways

A lot of people are resistant to adopting an unprocessed, real-food diet because they are extremely fond of certain types of processed foods. They regularly crave chocolate, cookies, ice cream, and/or other highly processed foods and find the thought of ceasing or restricting their intake of those foods almost unbearable. What they may not realize is that junk-food cravings tend to become markedly less severe over time as one adopts a healthy diet. Sometimes, they disappear almost completely, along with mental stress around food choice (“I want doughnuts, but they’re unhealthy, so I’ll avoid them”) and the dietary restrictions that typically accompany them. This is because the switch from a processed, nutrient-poor diet to a nutrient-dense diet can help re-calibrate the pleasure-and-reward mechanisms at work in the brain, as well as reconfigure the gut microbiota into a healthier state.

References:

1 Wolf, Robb. Wired to Eat: Turn Off Cravings, Rewire Your Appetite for Weight Loss, and Determine the Foods That Work for You. New York: 1st ed., Harmony, 2017.

2 Ahmed SH, Guillem K, Vandaele Y. “Sugar Addiction: Pushing the Drug-Sugar Analogy to the Limit.” Curr Opin Clin Nutr Metab Care 16.4 (Jul 2013): 434-9.

3 Alcock J, Maley CC, Aktipis CA. “Is Eating Behavior Manipulated by the Gastrointestinal Microbiota? Evolutionary Pressures and Potential Mechanisms.” Bioessays 36.10 (Oct 2014): 940-9.

4 Alonso-Alonso M, Woods SC, Pelchat M, Grigson PS, Stice E, Farooqi S, Khoo CS, Mattes RD, Beauchamp GK. “Food Reward System: Current Perspectives and Future Research Needs.” Nutr Rev 73.5 (May 2015): 296-307.

5 Campbell AW. “Autoimmunity and the Gut.” Autoimmune Dis 2014 (2014): 152428.

6 David LA, Maurice CF, Carmody RN, Gootenberg DB, Button JE, Wolfe BE, Ling AV, Sloan Devlin AS, Varma Y, Fischbach MA, Biddinger SB, Dutton RJ, Turnbaugh PJ. “Diet Rapidly and Reproducibly Alters the Human Gut Microbiome.” Nature 505.7484 (23 Jan 2014): 559-63.

7 Davidson B, Maciver J, Lessard E, Connors K. “Meat Lipid Profiles: A Comparison of Meat from Domesticated and Wild Southern African Animals.” In Vivo 25.2 (Mar-Apr 2011): 197-202.

8 Desai MS, Seekatz AM, Koropatkin NM, Kamada N, Hickey CA, Wolter M, Pudlo NA, Kitamoto S, Terrapon N, Muller A, Young VB, Henrissat B, Wilmes P, Stappenbeck TS, Nunez G, Martens EC. “A Dietary Fiber-Deprived Gut Microbiota Degrades the Colonic Mucus Barrier and Enhances Pathogen Susceptibility.” Cell 167.5 (17 Nov 2016): 1339-53.e21.

9 Fetissov SO. “Role of the Gut Microbiota in Host Appetite Control: Bacterial Growth to Animal Feeding Behaviour.” Nat Rev Endocrinol 13.1 (Jan 2017): 11-25.

10 Gómez-Pinilla F. “Brain Foods: The Effects of Nutrients on Brain Function.” Nat Rev Neurosci 9.7 (Jul 2008): 568-78.

11 Myles IA. “Fast Food Fever: Reviewing the Impacts of the Western Diet on Immunity.” Nutr J 13 (17 Jun 2014): 61.

12 Norris V, Molina F, Gewirtz AT. “Hypothesis: Bacteria Control Host Appetites.” J Bacteriol 195 (2013): 411-6.

13 Voreades N, Kozil A, Weir TL. “Diet and the Development of the Human Intestinal Microbiome.” Front Microbiol 5 (22 Sep 2014): 494.

The post Resetting the Brain’s Pleasure Centers: A Frequently Overlooked Benefit of Eating a Healthy Diet appeared first on Paleo Magazine.

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mrmarknewman · 7 years

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Weight loss that works: A true story

Many people struggle with being overweight, or even obese. It’s a common topic at office visits. As a doctor, I know that excess weight is associated with potentially serious health conditions — high blood pressure, high blood sugar, high cholesterol — not to mention sleep apnea, fatty liver disease, and back and knee problems, among other things. Patients may also worry about their appearance.

Whether a patient is at risk for medical problems due to being overweight, or if it’s a personal health goal, then it’s my job to provide counseling.

In my experience, most patients consider weight loss drugs or surgery only as a last resort. “I want to lose weight naturally,” they say. Once we screen for (and treat) any contributing medical problems that could be causing weight gain (low thyroid function, polycystic ovarian syndrome, prediabetes, among others), or psychological issues (bulimia, binge-eating disorder, depression, anxiety), I encourage a diet-and-lifestyle approach for many reasons, among them my own personal experience.

A real-life weight loss story

A few years ago, I embarked on a personal weight loss journey. I had had two pregnancies back-to-back, and had gained considerable weight, to the point where my own body mass index was over 30 (obesity range). I was many months postpartum, and realized that the “baby weight” wasn’t going anywhere. As a matter of fact, I had gained even more weight since my daughter was born.

At that point, I had a quandary many people can identify with: I was one of two working parents, with two kids under two. How on earth does one tackle weight loss when one is busy and distracted? What I did was fairly basic, and there is research to back up this approach:1

Here’s what worked for me:

I resigned myself to the fact that, hey, it took me 18+ months to put on the weight, so it would probably take 18+ months to lose it. As much as I knew about nutrition, I felt like I needed guidance. So I researched a bunch of popular diets and philosophies.

I chose a well-rounded, nutritious diet plan consisting of a wide variety of fruits, vegetables, lean proteins, and healthy fats (and also very low in carbohydrates). It was a popular commercial diet, which I modified to suit my preferences (most of the diets out there are fairly similar). I never bought any of their prepared foods, and used their menu only as a guide, substituting what I liked or had in the pantry where necessary.

I got a small pocket notebook, and started keeping track of everything that I ate. Each page represented a day’s intake, and I counted calories, as best I could. Once a week, I weighed myself, and jotted that down as well.

Exercise in those early days consisted of only a few minutes of sit-ups, pushups, and other in-place calisthenics at nighttime, after the kids had gone to sleep (and before they woke up again overnight).

Yes, I had the occasional slice of cake, glass of wine, chunk of chocolate, piece of baklava (a major downfall), or other treats. I forgave myself those indiscretions, as well as any “vacations” from my dieting, logging, and exercising. I would just pick up where I left off and keep going. And going.

There were stops and starts, and the scale went up and down, but over time, the pounds slowly, slowly came off. As the months went on, I was able to rejoin my gym and add once or twice-weekly workout sessions. As my muscle tone increased, so did my metabolism, and the weight came off faster.

It took over two years, but I lost 50 pounds. In the three years since, I’ve maintained that weight loss within five pounds.

What does the science say about my approach? Let’s take a look.

Diet and weight loss

Studies have shown that just about any diet will result in weight loss, if it’s one that someone can follow.1,2 Esteemed Yale physician and nutrition expert David Katz examined over 58 popular diets and found that the most successful in terms of both weight loss and nutrition consist of “real food.” By that he means plants, whole grains, nuts and seeds, as well as meat (ideally, from animals that ate plants). Basically, foods closer to nature. The other key is minimizing processed foods, including sugars and flours.3

Without realizing it, I followed Katz’ advice: I ate mostly fruits and vegetables, nuts, seeds, and dairy. I occasionally had whole grains like quinoa or farro, even rice or corn chips. And, of course, an occasional treat. But I had sworn off sugars and flours, for the most part.

Behavior change and weight loss

It’s hard to keep track of how much we eat. But a lot of research shows that when we keep track of intake, we eat less. This is called self-monitoring, and why writing down what I ate and weighed helped me.4,5,6 There are so many ways to do this nowadays: from the old-school paper-and-pencil method, to apps like MyFitnessFal, or the Weight Watchers points system.7

Another key approach: forgive your failures. Studies show that people who “mess up” their diet plan and then “give up” end up gaining, while people who forgive themselves and move on continue to lose. It’s called self-acceptance.8,9 Look, we’re human. Birthdays, office parties, weddings, random movie nights: they happen, and we celebrate by having the amazing chocolate cake, or Betsy’s famous buffalo chicken dip, waaaay too much champagne, or buttered popcorn. Expect this, enjoy, and then move on.

Exercise and weight loss

Most major weight loss is followed by weight gain, as people revert to their old habits. But, some folks manage to keep it off. How do they do it? Researchers have found that maintaining a healthy diet, ongoing self-monitoring, plenty of self-acceptance, as well as a high level of physical activity are all associated with keeping the pounds off.10

When I feel like I’m slipping, I start logging again. Nowadays, I use an online fitness app on my phone to more easily keep track of my daily food intake. Red wine and dark chocolate are always in stock in our house, and that’s OK. Exercise is important, too, but in my book, any and all physical activity counts. Two or three workouts a week help me maintain muscle tone and cardiovascular fitness. If I can’t get to the gym, I run. If I can’t run, I do something at home, like five minutes of in-place kickboxing moves, or dancing around the living room like a crazy person with my kids. I take the stairs wherever I am as often as possible. I use a carry basket at the grocery store, and switch from arm to arm while I shop: biceps curls! Hey, it all counts.

Staying at a healthy weight for life

The old adage is “eat less, exercise more,” and this is still true, to some extent. But human beings are psychologically and sociologically complex creatures, and that adage is a lot harder to follow than it sounds. For average adults who do not have contributing medical or psychological issues, a nutritious plant-based diet low in processed foods and carbohydrates, consistent self-monitoring of intake and progress, forgiving oneself when expected lapses occur, all combined with regular physical activity, can result in weight loss for life.

References

Gardner CD, Kiazand A, Alhassan S, et al. Comparison of the Atkins, Zone, Ornish, and LEARN Diets for change in weight and related risk factors among overweight premenopausal women. The A to Z Weight Loss Study: a randomized trial. JAMA, 2005.

Dansinger ML, Gleason JA, Griffith JL, Selker HP, Schaefer EJ. Comparison of the Atkins, Ornish, Weight Watchers, and Zone diets for weight loss and heart disease risk reduction: a randomized trial. JAMA, 2005.

Katz and S. Meller. Can We Say What Diet Is Best for Health?Annual Review of Public Health, Vol.35.

Burke LE, Wang J, Sevick MA. Self-monitoring in weight loss: a systematic review of the literature. J Am Diet Assoc., Jan. 2011.

Lim S, O’Reilly S, Behrens H, Skinner T, Ellis I, Dunbar JA. Effective strategies for weight loss in post-partum women: a systematic review and meta-analysis. Obes Rev., Nov. 2015, E-pub Aug 27, 2015.

Hassan Y, Head V, Jacob D, Bachmann MO, Diu S, Ford J. Lifestyle interventions for weight loss in adults with severe obesity: a systematic review. Clin Obes, 2016.

Levine DM, Savarimuthu S, Squires A, Nicholson J, Jay M. Technology-assisted weight loss interventions in primary care: a systematic review. J Gen Intern Med., Jan 2015, E-pub Aug 19 2014.

Rogers JM, Ferrari M, Mosely K, Lang CP, Brennan L. Mindfulness-based interventions for adults who are overweight or obese: a meta-analysis of physical and psychological health outcomes. Obes Rev., Jan. 2017.

Ruffault A, Czernichow S, Hagger MS, Ferrand M, Erichot N, Carette C, Boujut E, Flahault C. The effects of mindfulness training on weight-loss and health-related behaviours in adults with overweight and obesity: A systematic review and meta-analysis. Obes Res Clin Pract., 2016.

Montesi L, El Ghoch M, Brodosi L, Calugi S, Marchesini G, Dalle Grave R. Long-term weight loss maintenance for obesity: a multidisciplinary approach. Diabetes Metab Syndr Obes., Feb. 2016.

Lifestyle: Medicine That Inspires, Huffington Post.

The post Weight loss that works: A true story appeared first on Harvard Health Blog.

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iolaele · 7 years

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Human beings 👄 in among all the species, are the most privileged in the universe, as for our features. In time, we learn that our life may affect others organisms and humans life as well. We have the power of ✨ making choices - We can choose 🌿 H E A L T H and 👄 W E L L 🍓 B E I N G for ourselves and so it makes an impact on our future generations. I believe in the power of a great breakfast and I'm a red fruits and berries 🍓 girl, for life. Here why you should take some inspiration today. I made a ✨ special foods list for you. L I B I D O 👄 Boosting 🌿 V E G A N foods. (1) Berries - strawberries (women) eggs protections, increases libido in w. Antioxidants. (2) Avocado - (w + m) B6 Vit, Potassium, Antioxidants. Promotes blood flow. (3) Almonds - (w + especially m) Zinc, E Vit, Selenium, reproduction system protection. Promotes blood flow. (4) Sweet Potato - (m) Potassium, Beta-carotene providing A Vit. (5) Sesame seeds are rich in Zinc are substitute of oysters helping testosterone and sperm production. (6) Watermelon (w + m) low in calories containing useful phytonutrients. (7) Figs - (w) Increase fertility and eggs reproduction. (8) Seaweed - (w) are packed of phytonutrients to help kidneys, bladder, adrenal indispensable for reproduction. (9) Maca root (w + m) is packed of minerals helping immunity system, iodine. Natural pretty strong libido boosting effect. Against-libido 🌿 foods are (1) Alcohol (2) Meat (3) Dairy (4) Fat Foods (like Chips & Fried foods in general). Have a nice 🍓 S N A C K 👌🏻 ✨ • • • • • #mybreakfast #myfood #redfruits #berries #berriesandlove #oats #porridgelover #braziliannuts #almonds #breakfastbowl #almondmilk #dairyfree #breakfastclub #veganlifestyle #mylifestyle #vegansofldn #bevegan #libido #libidoboosting #wholefoods #goodmorning #friday #foodforthought #naturelovers #inspiration #breakfastoftheday #wellbeing #wellness

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pamphletstoinspire · 6 years

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THE BOOK OF TOBIAS Or Tobit* - From The Douay-Rheims Bible - Latin Vulgate

Chapter 1

INTRODUCTION.

This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful, and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive, and the rebuilding of Jerusalem: he dies happily. Ch. --- The Jews themselves have a great regard for the book of Tobias; (Grot. Sixtus Senens. viii.) which Origen (ad Afric.) says they "read in Hebrew," meaning probably the Chaldee, (C.) out of which language S. Jerom translated it, preferring to displease the Pharisaical Jews, rather than not to satisfy the desires of the holy bishops Chromatius and Heliodorus. Ep. t. iii. W. --- The Greek version seems to have been taken from another copy, or it has been executed with greater liberty by the Hellenist Jews, between the times of the Sept. and of Theodotion. C. --- Huet and Prideaux esteem it more original; and Houbigant has translated it in his Bible, as the Council of Trent only spoke of the Latin editions then extant; and S. Jerom followed in his version the Hebrew one of a Jew, as he did not understand the Chaldee. H. --- The Syriac and the modern Hebrew edition of Fagius, agree mostly with the Greek, as that of Munster and another Heb. copy of Huet, and the Arabic version, both unpublished, are more conformable to the Vulgate. The most ancient Latin version used before S. Jerom, was taken from the Greek; and the Fathers who lived in those ages, speak of it when they call the book of Tobias canonical. S. Aug. leaves it, however, to adopt S. Jerom's version, in his Mirrour. The copies of all these versions vary greatly, (C.) though the substance of the history is still the same; and in all we discover the virtues of a good parent, of a dutiful son, and virtuous husband, beautifully described. H. --- "The servant of God, holy Tobias, is given to us after the law for an example, that we might know how to practise what we read; and that if temptations assail us, we may not depart from the fear of God, nor expect help from any other." S. Aug. q. 119. ex utroque Test. --- The four first chapters exhibit the holy life of old Tobias, and the eight following, the journey and affairs of his son, directed by Raphael. In the two last chapters they praise God, and the elder Tobias foretells the better state of the commonwealth. W. --- It is probable that both left records, from which this work has been compiled, with a few additional observations. It was written during (C.) or after the captivity of Babylon. E. --- The Jews had then little communication with each other, in different kingdoms. Tobias was not allowed to go into Media, under Sennacherib; and it is probable that the captives at Babylon would be under similar restrictions; so that we do not need to wonder that they were unacquainted with this history of a private family, the records of which seem to have been kept at Ecbatana. The original Chaldee is entirely lost, so that it is impossible to ascertain whether the Greek or the Vulg. be more conformable to it. The chronology of the latter seems however more accurate, as the elder Tobias foretold the destruction of Ninive, twenty-three years before the event, which his son just beheld verified, dying in the 18th year of king Josias. The accounts which appear to sectaries to be fabulous, may easily be explained. Houbigant. --- Josephus and Philo omit this history. C.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 1

Tobias's early piety: his works of mercy, particularly in burying the dead.

[1] Tobias of the tribe and city of Nephtali, (which is in the upper parts of Galilee above Naasson, beyond the way that leadeth to the west, having on the right hand the city of Sephet,)

Tobias ex tribu et civitate Nephthali ( quae est in superioribus Galilaeae supra Naasson, post viam quae ducit ad occidentem, in sinistro habens civitatem Sephet)

[2] When he was made captive in the days of Salmanasar king of the Assyrians, even in his captivity, forsook not the way of truth,

cum captus esset in diebus Salmanasar regis Assyriorum, in captivitate tamen positus, viam veritatis non deseruit,

[3] But every day gave all he could get to his brethren his fellow captives, that were of his kindred.

ita ut omnia, quae habere poterat, quotidie concaptivis fratribus, qui erant ex ejus genere, impertiret.

[4] And when he was younger than any of the tribe of Nephtali, yet did he no childish thing in his work.

Cumque esset junior omnibus in tribu Nephthali, nihil tamen puerile gessit in opere.

[5] Moreover when all went to the golden calves which Jeroboam king of Israel had made, he alone fled the company of all,

Denique, cum irent omnes ad vitulos aureos, quos Jeroboam fecerat rex Israel, hic solus fugiebat consortia omnium.

[6] And went to Jerusalem to the temple of the Lord, and there adored the Lord God of Israel, offering faithfully all his firstfruits, and his tithes,

Sed pergebat in Jerusalem ad templum Domini, et ibi adorabat Dominum Deum Israel, omnia primitiva sua, et decimas suas fideliter offerens,

[7] So that in the third year he gave all his tithes to the proselytes, and strangers.

ita ut in tertio anno proselytis et advenis ministraret omnem decimationem.

[8] These and such like things did he observe when but a boy according to the law of God.

Haec et his similia secundum legem Dei puerulus observabat.

[9] But when he was a man, he took to wife Anna of his own tribe, and had a son by her, whom he called after his own name,

Cum vero factus esset vir, accepit uxorem Annam de tribu sua, genuitque ex ea filium, nomen suum imponens ei,

[10] And from his infancy he taught him to fear God, and to abstain from all sin.

quem ab infantia timere Deum docuit, et abstinere ab omni peccato.

[11] And when by the captivity he with his wife and his son and all his tribe was come to the city of Ninive,

Igitur, cum per captivitatem devenisset cum uxore sua, et filio, in civitatem Niniven cum omni tribu sua

[12] (When all ate of the meats of the Gentiles) he kept his soul and never was defiled with their meats.

( cum omnes ederent ex cibis gentilium), iste custodivit animam suam, et numquam contaminatus est in escis eorum.

[13] And because he was mindful of the Lord with all his heart, God gave him favour in the sight of Salmanasar the king.

Et quoniam memor fuit Domini in toto corde suo, dedit illi Deus gratiam in conspectu Salmanasar regis,

[14] And he gave him leave to go whithersoever he would, with liberty to do whatever he had a mind.

et dedit illi potestatem quocumque vellet ire, habens libertatem quaecumque facere voluisset.

[15] He therefore went to all that were in captivity, and gave them wholesome admonitions.

Pergebat ergo ad omnes qui erant in captivitate, et monita salutis dabat eis.

[16] And when he was come to Rages a city of the Medes, and had ten talents of silver of that with which he had been honoured by the king:

Cum autem venisset in Rages civitatem Medorum, et ex his, quibus honoratus fuerat a rege, habuisset decem talenta argenti :

[17] And when amongst a great multitude of his kindred, he saw Gabelus in want, who was one of his tribe, taking a note of his hand he gave him the aforesaid sum of money.

et cum in multa turba generis sui Gabelum egentem videret, qui erat ex tribu ejus, sub chirographo dedit illi memoratum pondus argenti.

[18] But after a long time, Salmanasar the king being dead, when Sennacherib his son, who reigned in his place, had a hatred for the children of Israel:

Post multum vero temporis, mortuo Salmanasar rege, cum regnaret Sennacherib filius ejus pro eo, et filios Israel exosos haberet in conspectu suo :

[19] Tobias daily went among all his kindred, and comforted them, and distributed to every one as he was able, out of his goods:

Tobias quotidie pergebat per omnem cognationem suam, et consolabatur eos, dividebatque unicuique, prout poterat, de facultatibus suis :

[20] He fed the hungry, and gave clothes to the naked, and was careful to bury the dead, and they that were slain.

esurientes alebat, nudisque vestimenta praebebat, et mortuis atque occisis sepulturam sollicitus exhibebat.

[21] And when king Sennacherib was come back, fleeing from Judea by reason of the slaughter that God had made about him for his blasphemy, and being angry slew many of the children of Israel, Tobias buried their bodies.

Denique cum reversus esset rex Sennacherib fugiens a Judaea plagam, quam circa eum fecerat Deus propter blasphemiam suam, et iratus multos occideret ex filiis Israel, Tobias sepeliebat corpora eorum.

[22] But when it was told the king, he commanded him to be slain, and took away all his substance.

At ubi nuntiatum est regi, jussit eum occidi, et tulit omnem substantiam ejus.

[23] But Tobias fleeing naked away with his son and with his wife, lay concealed, for many loved him.

Tobias vero cum filio suo et cum uxore suo fugiens, nudus latuit, quia multi diligebant eum.

[24] But after forty-five days, the king was killed by his own sons.

Post dies vero quadraginta quinque occiderunt regem filii ipsius,

[25] And Tobias returned to his house, and all his substance was restored to him.

et reversus est Tobias in domum suam, omnisque facultas ejus restituta est ei.

Commentary:

Ver. 1. Tobias, "good God," (T.) is styled Tobis, by the ancient Latin version and S. Ambrose, and Tobit by the Greek and Syriac. These copies and the Heb. give a genealogy which does not agree. C. --- Grabe's edit. "The book of the words (or transactions) of Tobit, Son of Tobiel, son of Ananiel, son of Adouel, (MS. has Nave) son of Galael, (MS. Gamael) of the seed of Asiel, of the tribe of Nephthali, (2) who was made captive in the days of Enemessar, king of the Assyrians, from Thisbe, (MS. Thibe) which is on the right properly (MS. of Kudis. H. or Cades, capital. C.) of Nephthali in Galilee, above Aser. I, Tobit, walked in the ways of truth and of justice all the days of my life." H. --- Nehemias and the prophets frequently speak of themselves in the first person. The truth of the history is the same. D. --- Beyond, or behind; (post. H.) as the Hebrews speak with reference to a man turned towards the east. Hence this way would be on the west, and Sephet on the north.

Ver. 2. Salmanasar. When Osee was conquered, A. 3283. See 4 K. xvii. 6. --- Truth. His constancy in the observance of the true religion was so much the more wonderful, as he was rich, and lived among the wicked. C.

Ver. 3. Kindred. Greek adds, "who went along with me...to Ninive."

Ver. 4. Younger. "Very young," (H.) or the youngest of those who administered their own affairs. The parents of Tobias were deceased. C. --- Greek, "when I was young in my country, in the land of Israel, all the tribe," &c.

Ver. 5. All, or the greatest part; (H.) for some still feared God; (C. ii. 2. W.) and the Greek of C. v. 14. or 19. informs us that Ananias and Jonathan accompanied Tobias. H. --- Greek is more diffuse. C. --- (4) "All the tribe of Nephthali, of my father, departed from the house of Jerusalem, which city had been chosen from all the tribes of Israel, for all the tribes to offer sacrifice; and the temple of the tabernacle of the most High was sanctified, and was built forever; (5) and all the tribes, apostatizing together, sacrificed to Baal, to the heifer; (Comp. ed. to the power of Baal) and the house of Nephthali, of my father, likewise. (6) And I alone went frequently to Jerusalem, at the feasts" (H.) of the Passover, &c. M. --- The other versions are nearly similar. C. --- But we cannot specify all these variations. H. --- The number has induced some to conclude, not improbably, that there were two originals; (T.) the Syriac by the elder, and the Chaldee by the younger Tobias. Justiniani. --- But this is destitute of proof. C.

Ver. 7. Strangers. See Deut. xiv. 28. M. Lev. xxvii. 30. C. --- Greek, "And the third I gave to whom it belonged, as Debbora, my father's mother, ordered me, as I was left an orphan by my father; (9) and when I was," &c. H.

Ver. 9. Man. The Jews married young: but the time was not fixed. C. --- After. Greek, "Tobias." They always style the father Tobit. H.

Ver. 11. Ninive, called Ninus by Pliny, &c. M. --- It was so large, as easily to receive a whole tribe, which was sold for slaves. C.

Ver. 12. Meats, such as had been immolated to idols, (M.) or were forbidden to the Jews. C.

Ver. 14. And he. Greek, "I was his marketter," (H.) to provide provisions for the palace. "He set me over all he had, till the day of his death." Munster. --- But this Hebrew author has probably exaggerated the matter, to make Tobias appear as great as he could. These editions add no more, continuing, (15) "And I went into Media, and I deposited with Gabael, or Gabelus," &c.

Ver. 16. Rages means "rupture," by frequent earthquakes, and was (M. C.) the residence of the Parthian kings, in spring, (Athen. xii. 2.) in the mountain, separating their country from Media. --- Honoured for his salary. C.

Ver. 17. Money. People might formerly make use of what was merely deposited in their hands. Ulpian. --- The old Latin version has, "I committed to him ten talents in gold."

Ver. 18. Time. Salmanasar reigned fourteen years; seven after the captivity, which to people in distress would appear long. C. --- Gr. "And after Enemessar was dead, Sennacherib, his son, reigned in his stead; and his ways ceased, (or his high roads were stopped) and I could no longer go into Media." H. --- We find nothing in history to confirm this stoppage: (C.) but it might be in consequence of the wars. Houbigant. See the preface. H. --- Israel. This hatred was augmented, after the unfortunate expedition into Palestine. C. M. 4 K. xix. 35.

Ver. 19. Goods, under Sennacherib; though he was now deprived of his place. C. --- Greek, Syr. and Heb. insinuate, that this happened under his predecessor. H.

Ver. 20. Slain, by order or connivance of Sennacherib. M. --- Tobias buried the dead, out of charity, and the belief of a future resurrection. Hence arises the respect for tombs and the relics of the saints. C. --- The pagans imagined that the souls could not rest till their bodies were interred. Homer, Virgil vii. &c. C.

Ver. 23. Loved him, even of the Assyrians. The Jews were not able to afford him shelter. M.

Ver. 24. Forty. Arabic, twenty-five; Gr. and Syr. fifty; other Gr. copies, fifty-five days. Fagius says Tobias was hidden nineteen days. It seems, therefore, we should date these forty-five days from the return of Sennacherib. --- Sons. See 4 K. xix. 37. and Isai. xxxvii. 38. C. --- Gr. adds, "and they fled to the mountains of Ararat, and Sacherdoc, (our Assaraddon) his son, reigned in his stead; and he appointed Achiachar Anael, the son of my brother, over all the accounts of his kingdom, and over all his government. And Achiachar petitioned for me; and I came to Ninive. But Achiachar was cup-bearer, (Alex. MS. receiver of wine) and keeper of the ring, and governor and keeper of accounts; and Sacherdonosos gave him the second place. But he was my nephew. And when I returned to my house, and my wife Anna, and my son Tobias, were restored to me, at the feast of Pentecost," &c. H. --- This seems contrary to v. 23. Yet the Heb. copies agree in this particular, and mention the dignity of Akikar. But we may judge what credit these additions deserve. C. - They merit some attention, as they may be original. See Pref. H.

#book of tobias

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pamphletstoinspire · 6 years

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BOOK OF LAMENTATIONS OF JEREMIAS (JEREMIAH) - From The Douay-Rheims Bible - Latin Vulgate

Chapter 4

INTRODUCTION.

In these Jeremias laments in a most pathetic manner the miseries of his people, and the destruction of Jerusalem and the temple, in Hebrew verses, beginning with different letters according to the order of the Hebrew alphabet. Ch. --- In the first chapter the order is exactly observed, but in the three next phe comes before ain, either for some mystery to us unknown, or by the derangement of transcribers, who perhaps thought that those verses were better connected, as they seem to be, (C.) though this is not very clear. H. --- In such pieces the sentiments of a pensive heart are poured out without much connection. W. --- The Greeks style this word qrhnoi, and Heb. kinoth, or lamentations. H. --- S. Jerom, (2 Par. xxxv. 25.) thinks it was the first composition of Jeremias, and sung at the death of Josias. W. S. Jer. in Zac. xii. 11. --- The eulogy of the king seems to belong to him rather than to Sedecias. C. iv. 20. C. --- Yet it might afterwards be applied to the latter, (H.) and to the ruin of Jerusalem. Eccli. xlix. 8. S. Jer. Pref. Theod. &c. --- The city is represented standing, and sometimes in ruins. Chap. v. seems to have been written after the rest. v. 4, 18. C. --- It is not acrostic like them. The prophet alludes to the wretched condition of the Jews, after the murder of their Messias; and hence the Church makes use of the lamentations on the anniversary of our Saviour's passion, inviting all sinners, both Jews and Gentiles, to repent: "Jerusalem, Jerusalem, be converted to the Lord thy God." W. --- Many passages are applicable to a soul fallen into sin, as the commentary under the name of S. Jerom, (H.) compiled by Rabanus, (Du Pin) shews. H.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

(No prolog)

[1] Aleph. How is the gold become dim, the finest colour is changed, the stones of the sanctuary are scattered in the top of every street?

ALEPH. Quomodo obscuratum est aurum, mutatus est color optimus! dispersi sunt lapides sanctuarii in capite omnium platearum!

[2] Beth. The noble sons of Sion, and they that were clothed with the best gold: how are they esteemed as earthen vessels, the work of the potter's hands?

BETH. Filii Sion inclyti, et amicti auro primo : quomodo reputati sunt in vasa testea, opus manuum figuli!

[3] Ghimel. Even the sea monsters have drawn out the breast, they have given suck to their young: the daughter of my people is cruel, like the ostrich in the desert.

GHIMEL. Sed et lamiae nudaverunt mammam, lactaverunt catulos suos : filia populi mei crudelis quasi struthio in deserto.

[4] Daleth. The tongue of the sucking child hath stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them.

DALETH. Adhaesit lingua lactentis ad palatum ejus in siti; parvuli petierunt panem, et non erat qui frangeret eis.

[5] He. They that were fed delicately have died in the streets; they that were brought up in scarlet have embraced the dung.

HE. Qui vescebantur voluptuose, interierunt in viis; qui nutriebantur in croceis, amplexati sunt stercora.

[6] Vau. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment, and hands took nothing in her.

VAU. Et major effecta est iniquitas filiae populi mei peccato Sodomorum, quae subversa est in momento, et non ceperunt in ea manus.

[7] Zain. Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire.

ZAIN. Candidiores Nazaraei ejus nive, nitidiores lacte, rubicundiores ebore antiquo, sapphiro pulchriores.

[8] Heth. Their face is now made blacker than coals, and they are not known in the streets: their skin hath stuck to their bones, it is withered, and is become like wood.

HETH. Denigrata est super carbones facies eorum et non sunt cogniti in plateis; adhaesit cutis eorum ossibus : aruit, et facta est quasi lignum.

[9] Teth. It was better with them that were slain by the sword, than with them that died with hunger: for these pined away being consumed for want of the fruits of the earth.

TETH. Melius fuit occisis gladio quam interfectis fame, quoniam isti extabuerunt consumpti a sterilitate terrae.

[10] Jod. The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.

JOD. Manus mulierum misericordium coxerunt filios suos; facti sunt cibus earum in contritione filiae populi mei.

[11] Caph. The Lord hath accomplished his wrath, he hath poured out his fierce anger: and he hath kindled a fire in Sion, and it hath devoured the foundations thereof.

CAPH. Complevit Dominus furorem suum, effudit iram indignationis suae : et succendit ignem in Sion, et devoravit fundamenta ejus.

[12] Lamed. The kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should enter in by the gates of Jerusalem.

LAMED. Non crediderunt reges terrae, et universi habitatores orbis, quoniam ingrederetur hostis et inimicus per portas Jerusalem.

[13] Mem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.

MEM. Propter peccata prophetarum ejus, et iniquitates sacerdotum ejus, qui effuderunt in medio ejus sanguinem justorum.

[14] Nun. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts.

NUN. Erraverunt caeci in plateis, polluti sunt in sanguine; cumque non possent, tenuerunt lacinias suas.

[15] Samech. Depart you that are defiled, they cried out to them: Depart, get ye hence, touch not: for they quarrelled, and being removed, they said among the Gentiles: He will no more dwell among them.

SAMECH. Recedite polluti, clamaverunt eis; recedite, abite, nolite tangere : jurgati quippe sunt, et commoti dixerunt inter gentes : Non addet ultra ut habitet in eis.

[16] Phe. The face of the Lord hath divided them, he will no more regard them: they respected not the persons of the priests, neither had they pity on the ancient.

PHE. Facies Domini divisit eos, non addet ut respiciat eos; facies sacerdotum non erubuerunt, neque senum miserti sunt.

[17] Ain. While we were yet standing, our eyes failed, expecting help for us in vain, when we looked attentively towards a nation that was not able to save.

AIN. Cum adhuc subsisteremus, defecerunt oculi nostri ad auxilium nostrum vanum; cum respiceremus attenti ad gentem quae salvare non poterat.

[18] Sade. Our steps have slipped in the way of our streets, our end draweth near: our days are fulfilled, for our end is come.

SADE. Lubricaverunt vestigia nostra in itinere platearum nostrarum; appropinquavit finis noster, completi sunt dies nostri, quia venit finis noster.

[19] Coph. Our persecutors were swifter than the eagles of the air: they pursued us upon the mountains, they lay in wait for us in the wilderness.

COPH. Velociores fuerunt persecutores nostri aquilis caeli; super montes persecuti sunt nos, in deserto insidiati sunt nobis.

[20] Res. The breath of our mouth, Christ the Lord, is taken in our sins: to whom we said: Under thy shadow we shall live among the Gentiles.

RES. Spiritus oris nostri, Christus Dominus, captus est in peccatis nostris, cui diximus : In umbra tua vivemus in gentibus.

[21] Sin. Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Hus: to thee also shall the cup come, thou shalt be made drunk, and naked.

SIN. Gaude et laetare, filia Edom, quae habitas in terra Hus! ad te quoque perveniet calix : inebriaberis, atque nudaberis.

[22] Thau. Thy iniquity is accomplished, O daughter of Sion, he will no more carry thee away into captivity: he visited thy iniquity, O daughter of Edom, he hath discovered thy sins.

THAU. Completa est iniquitas tua, filia Sion : non addet ultra ut transmigret te. Visitavit iniquitatem tuam, filia Edom; discooperuit peccata tua.

Commentary:

Ver. 1. Colour. Heb. "gold." Sept. "silver;" (H.) denoting the patriarchs, (Theod.) chiefs, (Vatab.) or ornaments of the temple. C. --- It had formerly glittered with gold; now there was nothing but smoke and ruins. W.

Ver. 2. Best. Heb. "gold of Phaz," in Colchis. Gen. ii. 11. C. --- In Solomon's reign, they powdered their hair with gold dust. Jos. Ant. viii. 7. --- Vessels. Is. xxx. 14.

Ver. 3. Sea-monsters. Lit. Lamia. Heb. Tannim. H. --- The lamia has a face like a woman, and a body like beasts; and is cruel, yet feeds its young. W. --- The fabulous lamia is supposed to destroy all children, (Diod. Sic. xx. Ovid. Fast. vi.) and cannot be meant. But the sea dog, though most cruel will not neglect its young ones. C. --- Ostrich. Heb. henim, (H.) "swans." Is. xiii. 21. Job xxix. 14. The ostrich is said to break some of its eggs. Elian iv. 37.) -- Swans do the like, and devour their young; for which reason they are hated by the Indians. Elian xiv. 3. --- Sept. "their young (drajohs) have suckled the daughters of my people, so that they can find no remedy, like," &c. H. --- Though the ostrich has wings it never flies, but dwells in desert places. Such is the condition of the Israelites. Theodoret. --- The ostrich forsakes its eggs. W. --- All are solicitous for themselves.

Ver. 5. Scarlet. Lit. "yellow;" croceis. H. --- Heb. means purple. Those who have been educated in the most delicate manner, are forced to feed on the most disgusting things. 4 K. vi. 25. and xviii. 27. Deut. xxviii. 54.

Ver. 6. In her. Sodom was destroyed by God. Her temporal misery was short. H. --- Jerusalem was exposed to greater afflictions (C.) here, (H.) and her ingratitude and abominations were greater. Ezec. xvi. 46.

Ver. 7. Old ivory. Whiteness shews its age. Pliny iii. 8. --- As it grows old it turns yellow, and loses much of its value. But the ancients had the art of dyeing it scarlet. Æneid xii. Iliad iv. Ovid ii. Am. v. C. --- Heb. poninim may signify (H.) "pearls," the shells of which are stained with a delicate red; though the epithet ruddy may mean "shining," in which sense purpureus is used. Hor. iv. Od. 1. --- The complexion of the Nazarites was fair, with a mixture of red. Cant. v. 10. They were probably clothed in white, and were highly respected. 1 Mac. ii. 49. Amos ii. 11. Num. vi. 18. C.

Ver. 8. Coals. Heb. "blackness." Sept. "soot." H. --- The people were naturally brown. Fasting and distress cause them to turn black. C. v. 10. Joel ii. 6. C. --- They were so changed, that old acquaintances knew not one another. W.

Ver. 9. For. Lit. "by the barrenness of the earth." H. --- Such a death was, no doubt, more painful than to perish quickly by the sword. C.

Ver. 10. Pitful. So their nature dictates. W. --- But hunger made them the reverse. Some think they slew their children, to prevent them being exposed to more cruel torments, (C.) as the people of Colchis do their sick. Chardin. --- Sodden: boiled or roasted; coxerunt. v. 5. Deut. xxviii. 55. At the last siege of Jerusalem, this barbarity was manifested. C. Jos. Bel. vii. 8. Gr. 21. See C. ii. 20. --- Daughter. So cities are styled. W.

Ver. 12. Believed. God had so often protected this city against Sennacherib, Holofernes, &c. H. --- It had been also so strongly fortified. 2 K. v. 6. C.

Ver. 13. Priests. They too generally favoured H. the false prophets. C. ii. 26. &c. They were judges, and condemned the innocent: or exposed (C.) the citizens to destruction, by not warning them to amend, (H.) and to submit to the Chaldees. C. --- Impostors are called prophets, as they have the same outward appearance. W.

Ver. 14. They. Sept. "Her guards have tottered in," &c. --- When. Prot. "so that men could not touch their garments," as they were defiled. H. --- These hypocrites were afraid of touching blood, as they observed external ceremonies, while they disregarded the spirit of religion.

Ver. 15. Depart. They were not ashamed to speak thus to others, or the citizens address the priests contaminated with blood. Even the Chaldees looked upon the Jews with abhorrence, as an abandoned people. --- For they. Heb. "but they understood not, and wandered about. They, (C.) the Gentiles, said." H.

Ver. 16. They, the Jews; or rather the prophet thus describes the Chaldees. C. v. 12. Deut. xxviii. 50.

Ver. 17. Save. The Egyptians attempted it in vain. C. xxxiv. 8. and xxxvii. 10.

Ver. 18. Streets. There were enemies within as well as without. C.

Ver. 20. Christ, &c. According to the letter, is spoken of their king, who is called the Christ; that is, the anointed of the Lord. But is also relates in the spiritual sense to Christ our Lord, suffering for out sins. Ch. Is. liii. 5. S. Aug. de Civ. Dei. xviii. 33. --- It literally speaks of Josias, or of Sedecias. W. --- Josias was slain by the Egyptians. S. Jer. in Zac. xii. --- But Sedecias seems chiefly to be meant. The people were much attached to him, though he was wicked; and they expected that he would have rescued them from the power of the Chaldees, as his league with the neighbouring Gentiles (C.) seemed to insure, (H.) if they had proved faithful. C. --- But all was useless against the Lord. H.

Ver. 21. Rejoice. Edom had manifested her joy at the misfortunes of Juda. The prophet hints at this with a cutting irony. Ps. cxxxvi. 7. Abd. 11. --- Come, as at a feast. Edom was visited five years after the Jews. C. xlix. 7. --- Naked. Sept. "and shalt pour it out," (H.) or vomit. C. Grot.

Ver. 22. Accomplished, and sufficiently punished by exile. C. l. 20. Is. xl. 2. --- Discovered. Gen. xliv. 16. and 3 K. xvii. 18. C. - In vain wouldst thou hid them. H.

#book of lamentations

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dentalinfotoday · 5 years

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If you need dental surgery, you may have a lot of questions and concerns. How much will it cost? How much will it hurt? Who is going to drive me home? And perhaps most importantly, what can I eat? Recovery can seem a lot more stressful if you don’t stock up on acceptable soft foods in advance. Dubuque Periodontics and Dr. James Fili share a comprehensive list of foods in this article to help ease your mind—at least about one aspect of your procedure!

Types of Dental Treatments

Each type of dental treatment is different, so it’s important to follow our post-operative instructions regarding appropriate foods to eat. Certain surgeries require a strict liquid diet for a certain amount of time before transitioning to soft foods. Types of dental procedures that require soft foods while recovering may include:

Dental implants

Extractions

Periodontal (involving the gums)

Restorative work (crowns, bridges)

Awesome Post-Op Soft Foods from A to Z

Here we go! And don’t be afraid to get friendly with your blender to make a delicious smoothie or two!

A: Applesauce, avocado, apples (baked)

B: Baby food, beans (black or baked, mashed if necessary), bananas, broccoli (steamed to softness), broth, butternut squash (cooked soft)

D: Deviled eggs, deviled ham, dumplings (steamed)

E: Ensure®, eggs (poached, fried, or scrambled), egg salad, egg drop soup

F: Fettuccine, fish, frozen yogurt, fruit juice, fruit smoothies, soft fruits (not citrus)

G: Gravy, ground meats (turkey, beef, chicken), guacamole, gelato, gazpacho

H: Hummus

I: Ice cream

J: Jell-O®, juiced vegetables, and fruits

K: Kefir, key lime pie

L: Lentils or lentil soup (puréed), lunch meats

M: Macaroni and cheese, Malt-O-Meal®, mangoes, mashed potatoes, matzoh ball soup, meatloaf, meatballs, miso soup, mousse, muffins (no nuts), melons (very ripe), milkshakes (but don’t use a straw!)

N: Noodles (ramen, egg), nut butters (great when added to shakes and smoothies), nutmeg (for flavor)

O: Oatmeal (soft)

P: Pancakes, pasta (cooked very soft), pies, polenta, pot roast with vegetables (cooked to falling apart), protein powder, protein drinks and shakes like Premier Protein®, pudding

Q: Quiche (no crust)

R: Refried beans, ricotta cheese, risotto, rice

S: Sherbet, smoothies, soft bread (soak in soup), soufflé, soup, spaghetti, spinach, spinach dip, steamed vegetables, stew, sweet potatoes

T: Tapioca pudding, tofu, tuna salad

U: Unsweetened herbal tea (hold the lemon—too acidic!)

V: Vichyssoise (chilled potato leek soup)

W: Waffles

X: Xavier soup (Italian dumpling soup)

Y: Yellow squash, yogurt

Z: Zucchini (baked, mashed)

Foods to Avoid

Anything acidic (tomatoes, tomato sauce, oranges, lemons, or any other acidic fruit or juice)

Seeds, cracked pepper, or popcorn (can become lodged, causing discomfort or infection)

Spicy foods (may lead to discomfort)

Crunchy or especially chewy foods (can interfere with postoperative blood clotting)

Over-the-counter mouth rinses should also be avoided during your recovery. Even though they are not a food, they are commonly used and interfere significantly with healing. Dentists will usually prescribe a safe mouth rinse for use following dental surgery.

If you have any questions about dental surgery, Dr. Fili and our team would love to answer them. Get in touch with us at Dubuque Periodontics today!

The post Applesauce to Zucchini: What Should I Eat After Dental Surgery? appeared first on Dubuque Periodontics, P.C..

from Dubuque Periodontics, P.C. https://dubuqueperiodontics.com/applesauce-to-zucchini-what-should-i-eat-after-dental-surgery/

#Dentistry #Blog

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dentalinfotoday · 5 years

Link

If you need dental surgery, you may have a lot of questions and concerns. How much will it cost? How much will it hurt? Who is going to drive me home? And perhaps most importantly, what can I eat? Recovery can seem a lot more stressful if you don’t stock up on acceptable soft foods in advance. The Las Vegas dentists of Wagner Dental share a comprehensive list of foods in this article to help ease your mind—at least about one aspect of your procedure!

Types of Dental Treatments

Dental implants

Extractions

Periodontal (involving the gums)

Restorative work (crowns, bridges)

Awesome Post-Op Soft Foods from A to Z

Here we go! And don’t be afraid to get friendly with your blender to make a delicious smoothie or two!

A: Applesauce, avocado, apples (baked)

B: Baby food, beans (black or baked, mashed if necessary), bananas, broccoli (steamed to softness), broth, butternut squash (cooked soft)

D: Deviled eggs, deviled ham, dumplings (steamed)

E: Ensure®, eggs (poached, fried, or scrambled), egg salad, egg drop soup

F: Fettuccine, fish, frozen yogurt, fruit juice, fruit smoothies, soft fruits (not citrus)

G: Gravy, ground meats (turkey, beef, chicken), guacamole, gelato, gazpacho

H: Hummus

I: Ice cream

J: Jell-O®, juiced vegetables, and fruits

K: Kefir, key lime pie

L: Lentils or lentil soup (puréed), lunch meats

M: Macaroni and cheese, Malt-O-Meal®, mangoes, mashed potatoes, matzoh ball soup, meatloaf, meatballs, miso soup, mousse, muffins (no nuts), melons (very ripe), milkshakes (but don’t use a straw!)

N: Noodles (ramen, egg), nut butters (great when added to shakes and smoothies), nutmeg (for flavor)

O: Oatmeal (soft)

P: Pancakes, pasta (cooked very soft), pies, polenta, pot roast with vegetables (cooked to falling apart), protein powder, protein drinks and shakes like Premier Protein®, pudding

Q: Quiche (no crust)

R: Refried beans, ricotta cheese, risotto, rice

S: Sherbet, smoothies, soft bread (soak in soup), soufflé, soup, spaghetti, spinach, spinach dip, steamed vegetables, stew, sweet potatoes

T: Tapioca pudding, tofu, tuna salad

U: Unsweetened herbal tea (hold the lemon—too acidic!)

V: Vichyssoise (chilled potato leek soup)

W: Waffles

X: Xavier soup (Italian dumpling soup)

Y: Yellow squash, yogurt

Z: Zucchini (baked, mashed)

Foods to Avoid

Anything acidic (tomatoes, tomato sauce, oranges, lemons, or any other acidic fruit or juice)

Seeds, cracked pepper, or popcorn (can become lodged, causing discomfort or infection)

Spicy foods (may lead to discomfort)

Crunchy or especially chewy foods (can interfere with postoperative blood clotting)

If you have any questions about dental surgery, Wagner Dental would love to answer them. Get in touch with us today!

The post Applesauce to Zucchini: What Should I Eat After Dental Surgery? appeared first on Wagner Dental.

from Wagner Dental - https://wagnerdentist.com/applesauce-to-zucchini-what-should-i-eat-after-dental-surgery/ Wagner Dental 2045 Village Center Circle Las Vegas, NV 89134 (702) 878-5599

#Dentistry #Blog

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pamphletstoinspire · 6 years

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THE BOOK OF JUDITH* - From The Douay-Rheims Bible - Latin Vulgate Chapter 12

INTRODUCTION.

The sacred writer of this Book is generally believed to be the high priest Eliachim, (called also Joachim.) The transactions herein related, most probably happened in his days, and in the reign of Manasses, after his repentance and return from captivity. It takes its name from that illustrious woman, by whose virtue and fortitude, armed with prayer, the children of Israel were preserved from the destruction threatened them by Holofernes and his great army. It finishes with her canticle of thanksgiving to God. Ch. --- He was a chief officer at court, under Ezechias, (4 K. xviii. 18. H.) before he was high priest, assuming his father Helchias's name. Many suppose that he was the author of this Book, as Josephus informs us that the priests recorded the most remarkable transactions. But this would prove that they wrote all the histories of the Bible. S. Jerom (in Agg. i. 6.) seems to believe that Judith left these memoirs. Yet we have no certain proof of the author. Josephus passes over this history, as he professed to exhibit only the Heb. books. Ant. x. 11. Prol. &c. S. Jerom doubts not but this was written in Chaldee, from which language he translated it; unless he caused it to be first explained to him in Heb. as he did the Book of Tobias. C. --- He might, however, have attained sufficient knowledge of the former language, which is so like the Hebrew, before he undertook this work. H. --- He professes to give "the sense," rather than a verbal translation. The Greek must have been taken from another copy, and is followed by the Syriac, in which we find some passages more exact than in the present Greek copies. The original is entirely lost. It might have removed many difficulties. Those however which are started by our adversaries, are not unanswerable. Grotius would suppose that this work is only a parable, representing the state of the Jewish church under the persecution of Epiphanes. But this singular notion has no foundation; and if it had, the authenticity of the Book would not be endangered, as the parable both of the Old and New Testament are certainly true, and written by inspiration. C. --- Luther styles it a poetical comedy; (Pref. et Sympos. 29.) but both Jews and Christians have esteemed it as a true history: (W.) and this innovator (H.) allows, that "the Book is beautiful, and written by an inspired prophet." C. --- The Fathers have looked upon it with the utmost veneration; and S. Jerom, though he was at one time under some doubts, placed it on a level with the Books of Ruth, and Esther, &c. Ep. ad Principiam. --- It is admitted by Origen, Tertullian, S. Chrys. S. Hilary, V. Bede, &c. as the history of a most valiant matron, delivering God's people from a cruel tyrant. W. --- Some place this event under Cambyses, son of Cyrus; (Euseb. S. Aug.) others under Xerxex, (Torniel) or Darius Hystaspes, (E.) or Ochus: (Sulp. Severus) but the opinion which has been given above is more accurate; (C.) or rather Bethulia was saved, while Manasses was in captivity, (in the 10th year of his reign) and the high priest administered affairs in his absence. At this point, Judith might be thirty-five years old. She lived seventy years afterwards; and many days (perhaps eight years more) passed before the country was invaded by Pharao Nechao. C. xvi. 30. Thus Manasses survived 45 years, Amon 2, Josias 31; total 78. This chronology removes every difficulty. Houbig. Pref. --- If true, it seems probable that the work would be originally in Heb. as the Chaldee was used only after the captivity, (H.) which may be farther proved from C. i. 15. Greek. Houbigant. --- Protestants prefer to translate this and the other apocrypha from the Greek. M.

* One of the seven Deutero-Canonical books, missing from most non-Catholic Bibles.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 12

Judith goeth out in the night to pray: she is invited to a banquet with Holofernes.

[1] Then he ordered that she should go in where his treasures were laid up, and bade her tarry there, and he appointed what should be given her from his own table. Tunc jussit eam introire ubi repositi erant thesauri ejus, et jussit illic manere eam, et constituit quid daretur illi de convivio suo.

[2] And Judith answered him and said: Now I cannot eat of these things which thou commandest to be given me, lest sin come upon me: but I will eat of the things which I have brought. Cui respondit Judith, et dixit : Nunc non potero manducare ex his, quae mihi praecipis tribui, ne veniat super me offensio : ex his autem, quae mihi detuli, manducabo.

[3] And Holofernes said to her: If these things which thou hast brought with thee fail thee, what shall we do for thee? Cui Holofernes ait : Si defecerint tibi ista, quae tecum detulisti, quid faciemus tibi?

[4] And Judith said: As thy soul liveth, my lord, thy handmaid shall not spend all these things till God do by my hand that which I have purposed. And his servants brought her into the tent which he had commanded. Et dixit Judith : Vivit anima tua, domine meus, quoniam non expendet omnia haec ancilla tua, donec faciat Deus in manu mea haec quae cogitavi. Et induxerunt illam servi ejus in tabernaculum, quod praeceperat.

[5] And when she was going in, she desired that she might have liberty to go out at night and before day to prayer, and to beseech the Lord. Et petiit dum introiret, ut daretur ei copia nocte et ante lucem egrediendi foras ad orationem, et deprecandi Dominum.

[6] And he commanded his chamberlains, that she might go out and in, to adore her God as she pleased, for three days. Et praecepit cubiculariis suis ut sicut placeret illi, exiret et introiret ad adorandum Deum suum per triduum :

[7] And she went out in the nights into the valley of Bethulia, and washed herself in a fountain of water. et exibat noctibus in vallem Bethuliae, et baptizabat se in fonte aquae.

[8] And as she came up, she prayed to the Lord the God of Israel, that he would direct her way to the deliverance of his people. Et ut ascendebat, orabat Dominum Deum Israel, ut dirigeret viam ejus ad liberationem populi sui.

[9] And going in, she remained pure in the tent, until she took her own meat in the evening. Et introiens, munda manebat in tabernaculo usque dum acciperet escam suam in vespere.

[10] And it came to pass on the fourth day, that Holofernes made a supper for his servants, and said to Vagao his eunuch: Go, and persuade that Hebrew woman, to consent of her own accord to dwell with me. Et factum est : in quarto die Holofernes fecit coenam servis suis, et dixit ad Vagao eunuchum suum : Vade, et suade Hebraeam illam ut sponte consentiat habitare mecum.

[11] For it is looked upon as shameful among the Assyrians, if a woman mock a man, by doing so as to pass free from him. Foedum est enim apud Assyrios, si femina irrideat virum agendo ut immunis ab eo transeat.

[12] Then Vagao went in to Judith, and said: Let not my good maid be afraid to go in to my lord, that she may be honoured before his face, that she may eat with him and drink wine and be merry. Tunc introivit Vagao ad Judith, et dixit : Non vereatur bona puella introire ad dominum meum, ut honorificetur ante faciem ejus, ut manducet cum eo, et bibat vinum in jucunditate.

[13] And Judith answered him: Who am I, that I should gainsay my lord? Cui Judith respondit : Quae ego sum, ut contradicam domino meo?

[14] All that shall be good and best before his eyes, I will do. And whatsoever shall please him, that shall be best to me all the days of my life. omne quod erit ante oculos ejus bonum et optimum, faciam. Quidquid autem illi placuerit, hoc mihi erit optimum omnibus diebus vitae meae.

[15] And she arose and dressed herself out with her garments, and going in she stood before his face. Et surrexit, et ornavit se vestimento suo, et ingressa stetit ante faciem ejus.

[16] And the heart of Holofernes was smitten, for he was burning with the desire of her. Cor autem Holofernes concussum est : erat enim ardens in concupiscentia ejus.

[17] And Holofernes said to her: Drink now, and sit down and be merry for thou hast found favour before me. Et dixit ad eam Holofernes : Bibe nunc, et accumbe in jucunditate, quoniam invenisti gratiam coram me.

[18] And Judith said: I will drink my lord, because my life is magnified this day above all my days. Et dixit Judith : Bibam, domine, quoniam magnificata est anima mea hodie prae omnibus diebus meis.

[19] And she took and ate and drank before him what her maid had prepared for her. Et accepit, et manducavit, et bibit coram ipso ea quae paraverat illi ancilla ejus.

[20] And Holofernes was made merry on her occasion, and drank exceeding much wine, so much as he had never drunk in his life. Et jucundus factus est Holofernes ad eam, bibitque vinum multum nimis, quantum numquam biberat in vita sua.

Commentary:

Ver. 1. And bade. Gr. "and ordered a bed (or table) to be prepared for her, to eat of his own meat, and drink of his wine," (H.) that her beauty might be enhanced, (Dan. i.) and to honour her. M.

Ver. 2. Upon me, as these meats had been offered to idols; (W.) or she might fear they had, and wished to avoid all scandal. 2 Mac. vi. 21. Tob. i. 12. C.

Ver. 3. Thee. Gr. adds, "for there is none of thy race."

Ver. 4. Which I. Gr. "he." --- Which. Gr. "and she slept till midnight and she arose at the morning watch." H. --- The mode of counting by hours prevailed after the captivity. C.

Ver. 5. And. Gr. "and she sent to Holofernes, saying: May my lord please to order that thy handmaid may go out to pray. And," &c. v. 6. H. --- She had prepared him to grant this request before: but out of civility, and that he may have greater confidence in her, she asks again. The choice of a retired place for prayer is very commendable, but she made choice of the fields, that she might go out of the camp afterwards without being suspected. C.

Ver. 6. Chamberlains. Gr. "life-guards, not to hinder her; and she remained in the camp three days." H.

Ver. 7. Water. Gr. "in the camp;" perhaps she washed only her hands and face. C.

Ver. 9. Pure, from forbidden food. W. --- Evening. Thus she continued to fast, to draw down the blessing of God. C.

Ver. 10. Servants. Gr. adds, "only, and he did not call any of those whom he usually employed," (H.) that they might not witness his excesses. Vagao, or Bagoas, the Persian name for an "eunuch," or chief officer; though such were generally to wait on the ladies.

Quem penes est Dominam servandi cura Bagoæ. Ovid, Amor. ii.

--- Eunuch. Gr. and Syr. add, "who was appointed over all his affairs. Persuade the Hebrew woman who is with thee to come to us, and to eat and drink with us. For we deem it shameful to dismiss such a woman, without having commerce with her; and if we do not attract her, she will deride us."

Ver. 12. Merry. This would pave the way for greater liberties. C. --- Gr. adds, "and to become this day as a daughter of the Assyrians, standing to wait in the house of Nabuchodonosor." He probably alludes to those courtezans (C.) who sung at night, before the palace, &c. Athen. Dip. xii. 2. The Persians admitted women to their feasts, though they were generally excluded in the East. Est. i. 12. Herod. v. 18.

Ver. 14. Best. Gr. "a boast, or matter of exultation." H. --- This answer seems to shock our delicacy. Did she not understand the meaning of the eunuch, which was sufficiently plain? She only passed a compliment, which always implies a tacit condition, if the thing be practicable and honest: as the words might have two meanings, she was bound in charity to interpret them in the best sense. C. --- It was surely lawful to be merry. M.

Ver. 15. Garments. Gr. adds, "and all her female ornaments; and her servant came and spread on the ground, before Holofernes, the fleeces which she had received from Bagoas, for her daily use, to eat lying upon them. And coming in, Judith fell prostrate." H. --- The custom of sitting on the ground, upon skins, to eat, is very ancient, (Targum, Est. i.) and is still observed by the Turks. The kings of Persia let none eat with them at the same table. Heraclides. Athen. v. 10. - The character of drunkenness, with which this nation has been branded, seems not unfounded. C.

Ver. 16. Her. Gr. adds, "company; and he had sought an opportunity of deluding her, from the day when he first beheld her." He justly, therefore, fell into the snare which he had laid.

Ver. 20. Life. Gr. adds, "in any one day," (H.) at supper. M.

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THE PROPHECY OF OSEE - From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

INTRODUCTION.

Osee, or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. Ch. --- The chronological order is not observed in any edition. The Sept. very from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Prot. do also, though they have nothing but novelty to recommend the change. We shall here specify the Prot. names, (H.) in the order in which these prophets appeared: (C.) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. H. --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks of the twelve; and 4 Esd. i. 39. specifies them as they are found in the Sept. Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c. as in the Vulg. C. --- Many other prophets appeared before these, (W.) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speaks of him alone. But some take it to regard the whole collection, and may be added by another hand. C. --- The style of Osee is sententious and very hard to be understood, (S. Jer.) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. C. --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. W. --- Then all distinction of this nature was at an end. H.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

God proceeds in threatening Israel for their ingratitude: yet he will not utterly destroy them.

[1] As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.

Sicut mane transiit, pertransiit rex Israel. Quia puer Israel, et dilexi eum; et ex Aegypto vocavi filium meum.

[2] As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.

Vocaverunt eos, sic abierunt a facie eorum; Baalim immolabant, et simulacris sacrificabant.

[3] And I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them.

Et ego quasi nutritius Ephraim : portabam eos in brachiis meis, et nescierunt quod curarem eos.

[4] I will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.

In funiculis Adam traham eos, in vinculis caritatis; et ero eis quasi exaltans jugum super maxillas eorum, et declinavi ad eum ut vesceretur.

[5] He shall not return into the land of Egypt, but the Assyrian shall be his king: because they would not be converted.

Non revertetur in terram Aegypti, et Assur ipse rex ejus, quoniam noluerunt converti.

[6] The sword hath begun in his cities, and it shall consume his chosen men, and shall devour their heads.

Coepit gladius in civitatibus ejus, et consumet electos ejus, et comedet capita eorum.

[7] And my people shall long for my return: but a yoke shall be put upon them together, which shall not be taken off.

Et populus meus pendebit ad reditum meum; jugum autem imponetur eis simul, quod non auferetur.

[8] How shall I deal with thee, O Ephraim, shall I protect thee, O Israel? how shall I make thee as Adama, shall I set thee as Seboim? my heart is turned within me, my repentance is stirred up.

Quomodo dabo te, Ephraim? protegam te, Israel? Quomodo dabo te sicut Adama, ponam te ut Seboim? Conversum est in me cor meum, pariter conturbata est poenitudo mea.

[9] I will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.

Non faciam furorem irae meae; non convertar ut disperdam Ephraim, quoniam Deus ego, et non homo; in medio tui sanctus, et non ingrediar civitatem.

[10] They shall walk after the Lord, he shall roar as a lion: because he shall roar, and the children of the sea shall fear.

Post Dominum ambulabunt; quasi leo rugiet, quia ipse rugiet, et formidabunt filii maris.

[11] And they shall fly away like a bird out of Egypt, and like a dove out of the land of the Assyrians: and I will place them in their own houses, saith the Lord.

Et avolabunt quasi avis ex Aegypto, et quasi columba de terra Assyriorum : et collocabo eos in domibus suis, dicit Dominus.

[12] Ephraim hath compassed me about with denials, and the house of Israel with deceit: but Juda went down as a witness with God, and is faithful with the saints.

Circumdedit me in negatione Ephraim, et in dolo domus Israel; Judas autem testis descendit cum Deo, et cum sanctis fidelis.

Commentary:

Ver. 1. Away. The last kings of Israel lived in the midst of troubles. H. --- Osee, though one of the best, brought ruin on the nation. C. --- Son: Israel. But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from S. Mat. ii. 15. Ch. Julian pretends that the apostle has abused this text. But it speaks of both events. S. Jer. --- Eusebius (Dem. ix. 3.) thinks that S. Mat. refers to Balaam; (Num. xxiv. 8.) and S. Jerom does not reject this opinion, (in Mat. ii. C.) to avoid "wrangling," though he repeatedly alleges this text as a proof his version being more accurate than that of the Sept. which has his children. This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen's Hexapla, and still print my son, taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave. Bib. Gr. iii. 12. The first column has the Heb. text, and the second the same in Greek characters, &c. The reader may form a judgment of this work from the following specimen: 1. Heb. (which we shall express) karathi bani. 2. Gr. karaqi bani. 3. Aq. ekalesa ton uion mou. 4. Sym. keklhtai uioV mou. 5. Sept. keklhtai uioV mou. 6. Th. kai ekalesa uion mou. If any other versions were added, to form Octapla, &c. they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Sept. and the deficiencies were chiefly supplied from him. In the Rom. and Alex. edit. instead of the above we find, metekalesa ta tekna autou. "I have recalled his children." H. --- This is literally spoken of Israel, (styled God's son, Ex. iv 23.) and mystically, (W.) though no less (H.) truly, of Jesus Christ, as the inspired evangelist shews. W.

Ver. 2. They called: viz. Moses and Aaron called: but they went away after other gods, and would not hear. Ch. --- Sept. "As I called them back, or (repeatedly; metekalhsa. Grabe has, "he called;" meaning any of God's ministers) so they rushed away from my presence." H. --- This sense appears preferable to the Heb. C.

Ver. 3. Healed them. My laws were designed to counteract idolatry. H. --- I treated them with the utmost tenderness. Deut. i. 31. and xxxii. 11.

Ver. 4. Adam. I placed my people in a sort of paradise, (C.) like the first man; and as they have imitated him, they shall suffer accordingly. Rufin. Haimo. --- But Sept. &c. render, "of a man." They shall be treated like the rest. C. --- Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (W.) though the latter is often used for the most salutary purposes. --- Yoke, or muzzle, which prevents them from eating. H. --- I furnish them with manna. Can it be suspected that I wish to oppress them? C.

Ver. 5. Egypt. Many went, contrary to this prohibition. H. --- Yet they did not prosper, as they expected. The Hebrews had also often murmured in the desert, and threatened to return to Egypt.

Ver. 6. Heads. Heb. "counsellors." Civil war desolated the kingdom, and made way for the Assyrians. Sept. "they are devoured on account of their projects." C. --- They are at a loss what to do.

Ver. 7. Off, for a long time; and indeed Israel never recovered its former state, after the captivity. H. --- Then they became more docile. Heb. is very ambiguous. C.

Ver. 8. Adama, &c. Adama and Seboim were two cities in the neighbourhood of Sodom, and underwent the like destruction. Ch. --- God punishes, like a father, with regret.

Ver. 9. Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape. C. --- I punish in order to reclaim, (S. Jer.) and reserve eternal vengeance only for those who die impenitent. --- Holy one. If there be a just man in Israel, I will spare the nation; (Gen. xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (C.) I am the just (H.) God. S. Jer.

Ver. 10. Lion. His power is most terrible, and his commands must be obeyed. C. --- All nations shall permit the return of Israel. H. --- They shall come from the sea, of from its islands.

Ver. 11. Egypt. Some returned soon; others not before the reign of Alexander, or perhaps later. C. Diss.

Ver. 12. Denials; refusing to adhere to my worship. H. --- They wished to unite it with that of idols. 3 K. xviii. C. --- Saints. The priests and temple are preserved in Juda. Ezechias brought the people to serve God faithfully, while Israel was led captive. Sept. "the house of Israel and Juda with impiety. Now God hath known them lovingly, and it shall be called the holy people of God." Thus both kingdoms were criminal, and God exercised his mercy towards both. H. --- The Jews relate that when their ancestors were pursued by the Egyptians, and the people were desponding, Juda signalized his courage by entering the bed of the sea. S. Jer. - These traditions are suspicious. C.

#prophecy of osee

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