Just because someone Has a high IQ doesn’t mean they have “Common Sense”.
Lots of book knowledge or the ability to know which “side of the border the survivors will be buried” does not mean a person is truly intelligent.
Utopian_Raindrops
JoinedPosts by Utopian_Raindrops
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55
Do stupid people have more children? What are the implications?
by AlmostAtheist inno offense to those with large families (and no compliment to those with small ones), this is a thread speaking of averages and groups, not specific people and families.
your mileage may vary.
dealer participation will affect consumer cost.
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Michael Jackson visits Kingdom Hall!
by inquirer in.
http://www.foxnews.com/story/0,2933,159392,00.html
hope it's not a repeat, but i've been here since january, don't remember seeing anything like this!
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55
Do stupid people have more children? What are the implications?
by AlmostAtheist inno offense to those with large families (and no compliment to those with small ones), this is a thread speaking of averages and groups, not specific people and families.
your mileage may vary.
dealer participation will affect consumer cost.
-
-
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55
Do stupid people have more children? What are the implications?
by AlmostAtheist inno offense to those with large families (and no compliment to those with small ones), this is a thread speaking of averages and groups, not specific people and families.
your mileage may vary.
dealer participation will affect consumer cost.
-
-
-
55
Do stupid people have more children? What are the implications?
by AlmostAtheist inno offense to those with large families (and no compliment to those with small ones), this is a thread speaking of averages and groups, not specific people and families.
your mileage may vary.
dealer participation will affect consumer cost.
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2
Adriamycin alone for Breast Cancer?
by outnfree inas many of you are aware (bless you for your support!
), i am undergoing treatment for breast cancer.
the oncologists have suggested adding adriamycin (doxorubicin) alone to my chemotherapy regimen (we are avoiding cytoxan for family health history reasons) and i'm wondering if the extra 84 days of treatment will be worth it.. right now, i am finished with taxotere and was scheduled to start another taxane, taxol (paclitaxel) with herceptin near the end of this month.
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Utopian_Raindrops
Herceptin Plus Chemotherapy Benefits Some Women with Advanced Breast Cancer
Importance of the study: Herceptin (chemical name: trastuzumab) is an antibody, a special immune protein, that targets products of the HER2/neu oncogene. It is often used as a treatment for women with metastatic breast cancer that overexpresses the HER2/neu oncogene. This study helps answer questions about the safety and effectiveness of adding Herceptin to a chemotherapy regimen.Study design: In a study conducted at several institutions throughout the country, 234 women received standard chemotherapy alone and 235 women received standard chemotherapy along with Herceptin. Those who had previously received Adriamycin (chemical name: doxorubicin) chemotherapy received either Taxol (chemical name: paclitaxel) or Taxol with Herceptin as their chemotherapy regimen. Those who hadn't had Adriamycin before, now received Adriamycin (or a similar drug called epirubicin) and Cytoxan (chemical name: cyclophosphamide), either alone or with Herceptin.
Words on this page • herceptin
• HER2/neu
• oncogene
• side effectsStudy results: Herceptin combined with chemotherapy controlled the cancer longer (almost 3 months more) and improved survival (about an additional 5 months) compared to the outcome for women in the chemotherapy-only groups. This added benefit, however, was associated with an increased risk of heart-related side effects. Twenty-seven percent of the women receiving Adriamycin PLUS Herceptin had problems, while just 8% of those receiving Adriamycin alone, 13% of those receiving Taxol PLUS Herceptin, and 1% of those receiving Taxol alone experienced heart problems. The problems varied from mild to severe, but for the most part, the symptoms substantially improved with standard medical care.
Related Areas: Learn how to stay on track with chemotherapy treatment, and why it's so important to stick with it.
Take-home message: Herceptin adds significant benefit to the treatment regimen typically prescribed for women with metastatic disease that overexpresses HER2/neu. Herceptin is not recommended at the same time as Adriamycin, however, because of significant heart side effects. (Herceptin may, however, be given after the Adriamycin regimen is complete.) Combining Taxol with Herceptin resulted in fewer heart problems and therefore is the regimen is one of several that may be recommended for this group of women.
Next Page: Number of Cancer Medicines in Development Doubled in Just Six Years back to top Printer-friendly page Send this page to a friend -
9
"Conspiracy Of Silence" {Franklin Cover-Up} Discovery Channel 1994...
by sf inthis documentary was ready to air yet never did.
yet, can be seen on the internet.
[ i debated which category to put this under.
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9
"Conspiracy Of Silence" {Franklin Cover-Up} Discovery Channel 1994...
by sf inthis documentary was ready to air yet never did.
yet, can be seen on the internet.
[ i debated which category to put this under.
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9
"Conspiracy Of Silence" {Franklin Cover-Up} Discovery Channel 1994...
by sf inthis documentary was ready to air yet never did.
yet, can be seen on the internet.
[ i debated which category to put this under.
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14
Meaning of Amen
by finnrot inwhen i was a kid my dad told me that when you said "amen" at the end of your prayer, that it meant "praise to jehovah".
i was listening to howard stern this morning and they were discussing the death of the pope, and they mentioned that his last word was "amen".
robin(the woman that does the news on the howard stern radio show) asked them what they thought that "amen" meant.
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Utopian_Raindrops
http://www.jewishencyclopedia.com/view.jsp?artid=1383&letter=A&search=amen
AMEN (print this article) By : Louis Ginzberg
ARTICLE HEADINGS:
Liturgical Amen.
Desiderative and Responsive Amen.
Amen in the New Testament.A word used at the conclusion of a prayer, or in other connections, to express affirmation, approval, or desire. It is derived from the Old Testament Hebrew, and is perhaps the most widely known word in human speech; being familiar to Jews, Christians, and Mohammedans. It occurs thirteen times in the Masoretic text of the Old Testament, and in the Septuagint in three additional passages (Jer. iii. 19, xv. 11, Isa. xxv. 1). From these passages it is possible to trace in part the gradual development of Amen from an adjective (or, according to Barth, "Die Nominalbildung in den Semitischen Sprachen," 5c, 7b, a noun, meaning "firmness," "certainty") into an indeclinable interjection.
The primitive use of Amen is in I Kings, i. 36, where also it serves to introduce an affirmative answer. This introductory Amen occurs also in Jer. xxviii. 6; but in another passage (xi. 5) Jeremiah shows familiarity with the detached Amen . The detached Amen is that use of the Amen in which the expected answer is omitted and left to be inferred from the context. Num. v. 22 (in which Amen is repeated twice), Deut. xxvii. 15 et seq., and Neh. v. 13, show that the detached Amen was employed in solemn oaths for which the brief Amen was more effective than a whole sentence.
Liturgical Amen .
Similar to the detached Amen is the use of the Amen in Neh. viii. 6, I Chron. xvi. 36, and Ps. cvi. 48, from which it is learned that during the Persian epoch Amen was the responsory of the people to the doxology of the priests and the Levites. Too little is known, however, of the Temple worship of that period to make it possible to determine whether, as Graetz holds, Amen and Amen Halleluiah were the only responsories used. The passages in Psalms parallel to that cited above (xli. 14, lxxii. 18-19, lxxxix. 53) make it apparent that the responsory was longer; and there exists a reliable tradition (Tosef., Ber. vii. 22; Ta'anit, i. 11, 16b; Yer. Ber. 14c, end; Soṭah, 40b) that at a period not far removed from the oldest Pharisaic traditions Amen was not generally employed in the Temple liturgy. The opposite view of Graetz in his attempt to distort the evident meaning of the text in this Tosefta is disproved by Sifre, Deut. xxxii. 3, 306, which clearly shows that in ancient times the usual responsive formula in the synagogue and the Temple was: "Blessed be the name of the glory of his kingdom for ever and ever" (b) and the Midrash (Eccl. R. on ix. 14, 15) attaches to the blessing, a remnant of the Temple liturgy.
Since the rabbis paid strict regard to precise arrangement of prayer-formulas, naturally the use of Amen in the liturgy was rigorously determined by them. The Amen as a responsory of the people is already spoken of by the rabbis, but it is to be noted that Amen was only the responsory to the reader's doxology b. It is here recorded that in the great synagogue of Alexandria the attendant, at the conclusion of the reader's doxology, signaled the congregation with a flag to respond Amen ). Of equal importance with this doxology was the priestly blessing, to each verse of which the congregation responded Amen (Mishnah Soṭah, vii. 3). As expressly stated in a Baraita (Ber. 45a), the use of Amen at the conclusion of a prayer, mentioned in Tobit, viii. 8, must have been very common among Jews in ancient times. Still, the Christian custom of concluding every prayer with Amen seems to have brought this use of Amen into bad repute among the Jews (Ber. l.c.); and it was decided in Babylonia, about 400, that only at grace after meals the third benediction (originally the last) should conclude with Amen (Ber. l.c.), while in Palestine (Yer. Ber. v. 4) Amen was used at the end of the last doxology. In the Middle Ages the Spanish ritual followed the Palestinian custom; the German and Polish Jews conforming to the Babylonian usage (compare "ShulḦan 'Aruk," § 1, 136, end, and the commentaries thereon).
Desiderative and Responsive Amen .
The use of Amen in response to the expression of a good wish can be traced back to the first century of the Christian era (Ket. 66b); whence is derived the medieval custom of suffixing an Amen to every possible expression of a desire. Especially favorite phrases are a); for, according to the rabbis, every doxology must be responded to with an Amen .
The meaning of Amen is discussed by Rabbis Eliezer ben Hyrcanus and Simon ben YoḦai. The former, a younger contemporary of the Apostles, says: "When the dwellers of Gehenna chant their Amen at the very time that the holy name of God is praised by the congregations . . . the doors of hell yield and angels carry them in white robes into paradise on the last day" (Eliyahu Zuṭṭa xx.). That this utterance is not a later invention, is proved by the kindred sayings of Simon ben YoḦai (Shab. 119b, Midr. Tehil., xxxi. 22). A poetical account of the power of Amen is given in Yalḳ. ii. 296 to Isa. xxvi. 2, in which the final release from hell is described as follows:
"After God shall have publicly revealed the new Messianic Torah, Zerubbabel will recite the Ḳaddish. His voice will be heard throughout the world, so that all dwellers upon earth, as well as Jewish sinners and righteous heathens in hell, will exclaim, 'Amen!' Moved to pity by this Amen from the dwellers of hell, God will bid the angels Michael and Gabriel release them from hell and place them in paradise; which command the angels will forthwith proceed to carry out."
A similar Haggadah occurs in Siddur R. Amram (13b, foot), which is referred to by Hogg ("Jew. Quart. Rev." ix. 17). The legend regarding a pious Jew who once neglected to answer Amen to the doxology, recounted by Jaffe in his introduction to "Lebush," i., belongs to the Middle Ages.
Amen in the New Testament.
As the Amen was widely employed in the Jewish liturgy in the time of Jesus and the New Testament authors, Amen occurs extensively in the New Testament. But the use of almost one half the number of Amen s found therein (fifty-two out of one hundred and nineteen) is peculiar to the New Testament writings, having no parallel in Hebrew (see however, Dalman, "Worte Jesu," p. 186); for, as is never the case in Hebrew, the Amen is sometimes found at the beginning of a sentence without reference to what precedes. The explanation of Delitzsch that this Amen is an erroneous form of the Aramaic a), while in the New Testament, Amen expresses certainty. Another peculiarity is the use of ὁ Aμην in Rev. iii. 14 as a designation of Jesus. The attempted explanation of this use from II Cor. i. 20 is altogether unsatisfactory.
The primitive Christian Church borrowed the Amen , as it did most of its liturgy, from the Jewish synagogue. Of especial interest is the following passage of Paul (I Cor. xiv. 16), "When thou shalt bless with the spirit (ad similitudinem c?lestis tonitrui Amen reboat" ("Commentarius ad Galatas," preface to book ii.) that the Church had adopted from the Synagogue even the practise of enunciating the "Amen with the full power"?of the voice (Shab. 119b).
In accordance with the less public character of Mohammedan worship, Amen is very little used among the followers of Islam. Still it is universally employed by them after every recital of the first sura, the so-called Surat al-fatiḦa.
Bibliography : Ber. i. 11-19;
Blau , Rev. Ét. Juives , xxxi. 179-201 ;
Brunner , De Voce Amen , Helmstadt, 1678 ;
Dalman , Die Worte Jesu , pp. 185-187 ;
Delitzsch , Zeitschrift für Lutherische Theologie , 1856 , pp. 422 et seq.;
Grätz , in Monatsschrift , 1872 , pp. 481-496 ;
Hogg , Jew. Quart. Rev. ix. 1-23 ;
J. Caro , ShulḦan 'Aruk , i. § 54, 2; § 56, 2; § 129, 6-10; § 215;
Lane , Arabic-English Lexicon , s.v.;
Baidawi and Zamakt Shari on first sura;
Maimonides , Yad ha-Ḥazaḳah , i. , Tefillah , viii. 9, ix. 1-4 ;
Nestle , Expository Times , January, 1897 , pp. 190 et seq.;
Ps. lxii. et seq., xci. et seq.;
Weber , De Voce Amen , Jena, 1734 ;
Wernsdorf , De Amen Liturgica ;
Wolf , Curæ Phil. in N. T. on Matt. vi. 13 , and I Cor. xiv. 16 . L.