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Flamboyant English hard-rockers The Darkness are taking their first ever NZ tour in Auckland, Wellington and Christchurch with special performances from Kiwi legends Push Push reforming after 24 years!
Push Push, fronted by Mikey Havoc will blast through the hits whilst unveiling new material from their latest EP released this year.
After their Big Day Out one-off show in 2004, The Darkness band are looking forward to this year's tour as they relive the classics from their outstanding debut album, Permission To Land (2003) right through to their most recent album, Last Of Our Kind. Expect gems like "I Believe In A Thing Called Love", "Growing On Me", "Love Is Only A Feeling", "One Way Ticket" and much more.
This is a rare event you don't want to miss!


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I had a bit of a lull in the sewing room last year.
It took me about 5 months to complete this little beauty.
It is another Hatched and Patched Design. By now you may have worked out
that I am
obsessed oops I mean impressed with Annies work.
I think the sponge cake looks very delicious......Mmm
Might go and make a cuppa now, have a great day.
Until next time, Happy Stitching

subset: commoncrawl


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Well, looks like we skipped spring and went directly to summer. Weather has warmed up considerably and most of the trails are quite dry. It will probably take a little while to wear down the ruts created during the wet times but it is time to head out.
I noted in the farrunner forum that the trails around "hole in the wall" have been blocked and posted with no trespassing signs. No indication why or who. I am researching but if anyone has any additional info, please post in the form or comment here at the blog.
Picked up a new GPS the other day at REI because of the sale but was a little disappointed. My Garmin Forerunner 205 and 305 have served well and are easy to use. I bought the GPSMAP 60CSx which is highly rated but for the uses I have here, did not really work well.
The major complaints I have are
1. When you turn it on, it starts collecting data unliked the 205/305 where it starts when you push the start/stop button. Did not see in the manual any way to turn it on/off other that the power switch.
2. It does not come with any high quality maps and the default map is not very detailed. A $125 optional map seems a bit much for a high end device. There are some open source options that can be loaded. I knew it did not come with the map software but was disappointed with the default maps.
3. The computer interface was spotty. It would not sync with TC (garmin's training center software) and interfacing to sports track required downloading Garmins Communicator API plugin.
4. The downloaded tracks were "strange". There were a bunch of small (3-10 sec) tracks along with the main track. Not sure why there were there. I do not think I turned the unit on/off a couple of times at the end of my test hike.
5. The provided software is MapSource does not play well with Windows 7. After loading tracks from the device and then tying to save them in the default directory, it has permission issues which implies to me that it did not setup the directory permissions for Vista/Win7 which is probably because it came out before Windows was released.
The unit was accurate and collected data during the hike while attached at my side via the provided clip. For many, it may serve fine. For my use where I want to be able to define the start and end point of the journey for adding to the website, it was not that user friendly. I may be that my objections because of lack of understanding but I did not see anything in the manual that would clear up my views of how it works.
The 60CSx is on sale because it is being replaced by the 62 series units. These still lack good maps in the unit.
Icky Stuff
6 years ago


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How can you know what God's will for you is when you're faced with a big life decision? How can you know with confidence how God would have you respond when faced with life-altering circumstances? These are questions every believer asks. And every believer deserves biblical answers. In the profoundly practical series, The Voice, Pastor Kerry Shook delivers them. Get ready to discover how to recognize and respond to the only voice that really matters—the voice of God.
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#3199, The Voice
#3200, Listen Up!
#3201, Divine Direction


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If you have a friends or family members who love to infuse foods and drinks with marijuana, or just enjoy a nice edible, you may be wondering what gifts to get them for their cannabis kitchens. To help you brainstorm, here's the Civilized gift guide for all things culinary.
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The Ganja Kitchen Revolution is a great gift for cannabis chefs of every skill level, offering dozens of recipes from all over the world and detailed descriptions of different extraction methods.
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6. Wake and Bake Coffee Mug Pipe from Brothers With Glass
No cannabis kitchen is complete without a cool coffee mug that's also a functional bowl, like this classic model in green from Brothers With Glass.
To buy: $27; brotherswithglass.com.
7. tCheck 2
The tCheck 2 cannabis oil potency checker is the perfect gift to take your loved one's cannabis kitchen to the next level, as it quickly gives an accurate reading of the cannabinoid profile of the marijuana-infused oil (or butter, ghee, etc.).
To buy: $149.99; tcheck.me/order.
8. Sweet Mary Jane: 75 Delicious Cannabis-Infused High-End Desserts, by Karin Lazarus
This cookbook offers instructions for 75 gourmet desserts, tips for making cannabis kitchen staples (like marijuana-infused coconut oil and THC-infused sugar), and information on how to properly dose edibles.
To buy: $25.00; amazon.com.
9. Marijuana Leaf Embossed Candy Mold
Perfect for making cannabis-infused chocolates, gummies, and other candies (both hard and soft), this silicone mold features an embossed marijuana leaf design and can also be used to make ice cubes.
To buy: $12.99; amazon.com.


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2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him.
[This is John, &c.] Was not Herod of the Sadducean faith? For that which is said by Matthew, "Beware of the leaven of the Pharisees and Sadducees," chapter 16:6, is rendered by Mark, "Beware of the leaven of the Pharisees, and of the leaven of Herod," chapter 8:15; that is, 'of their doctrine.'
If, therefore, Herod embraced the doctrine of the Sadducees, his words, "This is John the Baptist, he is risen from the dead," seem to be extorted from his conscience, pricked with the sting of horror and guilt, as though the image and ghost of the Baptist, but newly butchered by him, were before his eyes: so that his mind is under horror; and forgetting his Sadduceism, groaning and trembling, he acknowledgeth the resurrection of the dead, whether he will or no.
Or let it be supposed, that with the Pharisees he owned the resurrection of the dead; yet certainly it was unusual for them that confessed it to dream of the resurrection of one that was but newly dead: they expected there should be a resurrection of the dead hereafter: but this, which Herod speaks, believes, and suspects, is a great way distant from that doctrine, and seems, indeed, to have proceeded from a conscience touched from above.
4. For John said unto him, It is not lawful for thee to have her. [Herod has taken his brother's wife.]
[It is not lawful for thee to have her.] "There are thirty-six cuttings off in the law": that is, sinners who deserve cutting off. And among the rest, he that lies with his brother's wife. Philip was now alive, and lived to the twentieth year of Tiberius.
6. But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
[And when Herod's birthday was kept.] The Jewish schools esteem the keeping of birthdays a part of idolatrous worship: perhaps they would pronounce more favourably and flatteringly of thine, O tetrarch, because thine.
These are the times of idolaters: the Kalends; the Saturnalia;...the birthday of the kingdom; and the day of a man's birth...
[The daughter of Herodias danced.] Not so much out of lightness, as according to the custom of the nation, namely, to express joy and to celebrate the day. The Jews were wont in their public and more than ordinary rejoicings, and also in some of their holy festivals, to express their cheerfulness by leaping and dancing. Omitting the examples which occur in the holy Bible, it is reported by the Fathers of the Traditions, that the chief part of the mirth in the feast of Tabernacles consisted in such kind of dancing: the chief men, the aged, and the most religious, dancing in the Court of the Women; and by how much the more vehemently they did it, so much the more commendable it was. The gesture, therefore, or motion of the girl that danced took not so much with Herod, as her mind and affection: namely, because hereby she shewed honour towards his birthday, and love and respect towards him, and joy for his life and health: from whom, indeed, Herod had little deserved such things, since he had deprived her father Philip of his wife, and defiled her mother with unlawful wedlock and continual incest.
7. Whereupon he promised with an oath to give her whatsoever she would ask.
[He promised her with an oath, &c.] This kind of oath is called by the Talmudists a rash oath: concerning which see Maimonides, and the Talmudic tract under that title. If the form of the oath were "by his head," which was very usual, the request of the maid very fitly, though very unjustly, answered to the promise of the king; as if she should say, 'You swore by your head that you would give me whatsoever I shall ask; give me, then, the head of John Baptist.'
10. And he sent, and beheaded John in the prison.
[He beheaded John.] Josephus relates that John was imprisoned by Herod in Machaerus: Through the suspicion of Herod he was sent prisoner to Machaerus. Now Machaerus was the utmost bounds of Perea: and Perea was within Herod's jurisdiction. But now if John lay prisoner there, when the decree went out against his life, the executioner must have gone a long journey, and which could scarcely be performed in two days from Tiberias, where the tyrant's court was, to execute that bloody command. So that that horrid dish, the head of the venerable prophet, could not be presented to the maid but some days after the celebration of his birthday.
The time of his beheading we find out by those words of the evangelist John, "but now the Passover was nigh," by reasoning after this manner: It may be concluded, without all controversy, that the disciples, as soon as they heard of the death of their master, and buried him, betook themselves to Christ, relating his slaughter, and giving him caution by that example to take care of his own safety. He hearing of it passeth over into the desert of Bethsaida, and there he miraculously feeds five thousand men, when the Passover was now at hand, as John relates, mentioning that story with the rest of the evangelists. Therefore we suppose the beheading of the Baptist was a little before the Passover, when he had now been in durance half a year, as he had freely preached by the space of half a year before his imprisonment.
13. When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.
[He departed thence by ship into a desert place, &c.] That is, from Capernaum into the desert of Bethsaida, which is rendered by John, He went over the sea Which is to be understood properly, namely, from Galilee into Perea. The chorographical maps have placed Bethsaida in Galilee, on the same coast on which Capernaum is also: so also commentators feign to themselves a bay of the sea only coming between these two cities, which was our opinion once also with them: but at last we learned of Josephus, that Bethsaida was in the upper Gaulanitis, (which we observe elsewhere,) on the east coast of the sea of Gennesaret in Perea.
[They followed him on foot.] From hence interpreters argue that Capernaum and Bethsaida lay not on different shores of the sea, but on the same: for how else, say they, could the multitude follow him afoot? Very well, say I, passing Jordan near Tiberias, whose situation I have elsewhere shewn to be at the efflux of Jordan out of the sea of Galilee. They followed him afoot from the cities, saith our evangelist: now there were cities of some note very near Capernaum, Tarichea on one side, Tiberias on the other. Let it be granted that the multitude travelled out of these cities after Christ; the way by which they went afoot was at the bridge of Jordan in Chammath: that place was distant a mile or something less from Tiberias, and from Capernaum three miles or thereabouts. Passing Jordan, they went along by the coast of Magdala; and, after that, through the country of Hippo: now Magdala was distant one mile from Jordan, Hippo two; and after Hippo was Bethsaida, at the east shore of the sea; and after Bethsaida was a bay of the sea, thrusting out itself somewhat into the land; and from thence was the desert of Bethsaida. When, therefore, they returned back from thence, he commands his disciples to get into a ship, and to go to Bethsaida, while he sent the multitude away, whence he would afterward follow them on foot, and would sail with them thence to Capernaum.
17. And they say unto him, We have here but five loaves, and two fishes.
[Two fishes.] What kind of fish they were we do not determine. That they were brought hither by a boy to be sold, together with the five loaves, we may gather from Chapter 6:9. The Talmudists discourse very much of salt fish. I render the word salt fish, upon the credit of the Aruch: he citing this tradition out of Beracoth, "Do they set before him first something salt, and with it a morsel? He blesseth over the salt meat, and omits [the blessing] over the morsel, because the morsel is, as it were, an appendix to it. The salt meat, saith he, is to be understood of fish, as the tradition teacheth, that he that vows abstinence from salt things is restrained from nothing but from salt fish." Whether these were salt fish, it were a ridiculous matter to attempt to determine; but if they were, the manner of blessing which Christ used is worthy to be compared with that which the tradition now alleged commands.
20. And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
[And they did all eat, and were filled.] So eating, or a repast after food, is defined by the Talmudists; namely, "When they eat their fill. Rabh saith, All eating, where salt is not, is not eating." The Aruch citing these words, for salt, reads something seasoned, and adds, "It is no eating, because they are not filled."
22. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
[And immediately he compelled his disciples, &c.] The reason of this compulsion is given by St. John, namely, because the people seeing the miracle were ambitious to make him a king: perhaps that the disciples might not conspire to do the same, who as yet dreamed too much of the temporal and earthly kingdom of the Messias.
23. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
[When the evening was come.] So verse 15, but in another sense: for that denotes the lateness of the day; this, the lateness of the night. So evening, in the Talmudists, signifies not only the declining part of the day, but the night also: "from what time do they recite the phylacteries in the evening? From the time when the priests go in to eat their Truma, even to the end of the first watch, as R. Eliezer saith; but, as the wise men say, unto midnight; yea, as Rabban Gamaliel saith, even to the rising of the pillar of the morning." Where the Gloss is, in the evening, that is, in the night.
25. And in the fourth watch of the night Jesus went unto them, walking on the sea.
[In the fourth watch of the night.] That is, after cock crowing: the Jews acknowledge only three watches of the night, for this with them was the third; The watch is the third part of the night. Thus the Gloss upon the place now cited. See also the Hebrew commentators upon Judges 7:19. Not that they divided not the night into four parts, but that they esteemed the fourth part, or the watch, not so much for the night as for the morning. So Mark 13:35, that space after cockcrowing is called the morning. See also Exodus 14:24. There were, therefore, in truth, four watches of the night, but only three of deep night. When, therefore, it is said that Gideon set upon the Midianites in the "middle watch of the night," Judges 7:19, it is to be understood of that watch which was indeed the second of the whole night, but the middle watch of the deep night: namely, from the ending of the first watch to midnight.
Chapter 15
2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
[Why do they transgress the tradition of the elders?] How great a value they set upon their traditions, even above the word of God, appears sufficiently from this very place, verse 6. Out of infinite examples which we meet with in their writings, we will produce one place only; "The words of the scribes are lovely above the words of the law: for the words of the law are weighty and light; but the words of the scribes are all weighty."
"He that shall say, 'There are no phylacteries, transgressing the words of the law,' is not guilty; but he that shall say, 'There are five Totaphoth, adding to the words of the scribes,' he is guilty."
"The words of the elders are weightier than the words of the prophets."
"A prophet and an elder, to what are they likened? To a king sending two of his servants into a province. Of one he writes thus, 'Unless he shew you my seal, believe him not': of the other thus, 'Although he shews you not my seal, yet believe him.' Thus it is written of the prophet, 'He shall shew thee a sign or a miracle'; but of the elders thus, 'According to the law which they shall teach thee,'" &c. But enough of blasphemies.
[For they wash not their hands, &c.] The undervaluing of the washing of hands is said to be among those things for which the Sanhedrim excommunicates: and therefore that R. Eleazar Ben Hazar was excommunicated by it, because he undervalued the washing of hands; and that when he was dead, by the command of the Sanhedrim, a great stone was laid upon his bier. "Whence you may learn (say they) that the Sanhedrim stones the very coffin of every excommunicate person that dies in his excommunication."
It would require a just volume, and not a short commentary, or a running pen, to lay open this mystery of Pharisaism concerning washing of hands, and to discover it in all its niceties: let us gather these few passages out of infinite numbers:
I. The washing of hands and the plunging of them is appointed by the words of the scribes: but by whom, and when, it is doubted. Some ascribe the institution of this rite to Hillel and Shammai, others carry it back to ages before them: "Hillel and Shammai decreed concerning the washing of hands. R. Josi Ben Rabbi Bon, in the name of R. Levi, saith, 'That tradition was given before, but they had forgotten it': these second stand forth, and appoint according to the mind of the former."
II. "Although it was permitted to eat unclean meats, and to drink unclean drinks, yet the ancient religious eat their common food in cleanness, and took care to avoid uncleanness all their days; and they were called Pharisees. And this is a matter of the highest sanctity, and the way of the highest religion; namely, that a man separate himself, and go aside from the vulgar, and that he neither touch them, nor eat nor drink with them: for such separation conduceth to the purity of the body from evil works," &c. Hence that definition of a Pharisee which we have produced before, The Pharisees eat their common food in cleanness: and the Pharisaical ladder of heaven, "Whosoever hath his seat in the land of Israel, and eateth his common food in cleanness, and speaks the holy language, and recites his phylacteries morning and evening, let him be confident that he shall obtain the life of the world to come."
III. Here that distinction is to be observed between forbidden meats, and unclean meats. Of both Maimonides wrote a proper tract. Forbidden meats, such as fat, blood, creatures unlawful to be eaten (Lev 2), were by no means to be eaten: but meats, unclean in themselves, were lawful indeed to be eaten, but contracted some uncleanness elsewhere: it was lawful to eat them, and it was not lawful; or, to speak as the thing indeed is, they might eat them by the law of God, but by the canons of Pharisaism they might not.
IV. The distinction also between unclean, and profane or polluted, is to be observed. Rambam, in his preface to Toharoth, declares it.
Profane or polluted denotes this, that it does not pollute another beside itself. For every thing which uncleanness invades so that it becomes unclean, but renders not another thing unclean, is called profane. And hence it is said of every one that eats unclean meats, or drinks unclean drinks, that his body is polluted: but he pollutes not another. Note that, "The body of the eater is polluted by unclean meats." To which you may add that which follows in the same Maimonides, in the place before alleged: "Separation from the common people, &c., conduces to the purity of the body from evil works; the purity of the body conduceth to the sanctity of the soul from evil affections; the sanctity of the soul conduces unto likeness to God, as it is said, 'And ye shall be sanctified, and ye shall be holy, because I, the Lord that sanctify you, am holy.'" Hence you may more clearly perceive the force of Christ's confutation, which we have verses 17-20.
V. They thought that clean food was polluted by unclean hands, and that the hands were polluted by unclean meats. You would wonder at this tradition: "Unclean meats and unclean drinks do not defile a man if he touch them not, but if he touch them with his hands, then his hands become unclean; if he handle them with both hands, both hands are defiled; if he touch them with one hand only, one hand only is defiled."
VI. This care, therefore, laid upon the Pharisee sect, that meats should be set on free, as much as might be, from all uncleanness: but especially since they could not always be secure of this, that they might be secure that the meats were not rendered unclean by their hands. Hence were the washings of them not only when they knew them to be unclean, but also when they knew it not.
Rambam in the preface to the tract of hands, hath these words; "If the hands are unclean by any uncleanness, which renders them unclean; or if it be hid from a man, and he knows not that he is polluted; yet he is bound to wash his hands in order to eating his common food," &c.
VII. To these most rigid canons they added also bugbears and ghosts to affright them.
It was the business of Shibta. Where the Gloss is, "Shibta was one of the demons who hurt them that wash not their hands before meat." The Aruch writes thus, "Shibta is an evil spirit which sits upon men's hands in the night: and if any touch his food with unwashen hands, that spirit sits upon that food, and there is danger from it."
Let these things suffice as we pass along: it would be infinite to pursue all that is said of this rite and superstition. Of the quantity of water sufficient for this washing; of the washing of the hands, and of the plunging of them; of the first and second water; of the manner of washing; of the time; of the order, when the number of those that sat down to meat exceeded five, or did not exceed; and other such like niceties: read, if you have leisure, and if the toil and nauseousness of it do not offend you, the Talmudic tract of hands, Maimonides upon the tract lavers, and Babylonian Beracoth: and this article, indeed, is inserted through the whole volume entitled cleanness. Let this discourse be ended with this canon; "For a cake, and for the washing of hands, let a man walk as far as four miles."
5. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;
[It is a gift by whatsoever thou mightest be profited by me, &c.] I. Beside the law alleged by Christ, "Honour thy father and thy mother," &c., they acknowledge this also for law, A son is bound to provide his father meat and drink, to clothe him, to cover him, to lead him in and out, to wash his face, hands and feet. Yea, that goes higher, "A son is bound to nourish his father, yea, to beg for him." Therefore it is no wonder if these things which are spoken by our Saviour are not found verbatim in the Jewish pandect; for they are not so much alleged by him to shew that it was their direct design to banish away all reverence and love towards parents, as to show how wicked their traditions were, and into what ungodly consequences they oftentimes fell. They denied not directly the nourishment of their parents, nay, they command it, they exhorted to it; but consequently by this tradition they made all void. They taught openly, indeed, that a father was to be made no account of in comparison of a Rabbin that taught them the law; but they by no means openly asserted that parents were to be neglected: yet openly enough they did by consequence drawn from this foolish and impious tradition.
II. One might readily comment upon this clause, "It is a gift" (or, as Mark, "it is Corban") by whatsoever thou mightest be profited by me, if we have read the Talmudic tracts Nedarim and Nazir, where the discourse is of vows and oaths; and the phrase which is before us speaks a vow or a form of swearing.
1. Vows were distinguished into two ranks, vows of consecration, and vows of obligation, or of prohibition. A vow of consecration was when any thing was devoted to holy uses, namely, to the use of the altar or the Temple: as when a man, by a vow, would dedicate this or that for sacrifice, or to buy wood, salt, wine, &c. for the altar: or for the reparation of the Temple, &c. A vow of obligation or prohibition was, when a man bound himself by a vow from this or that thing, which was lawful in itself; as, that he would not eat, that he would not put on, that he would not do this or that, &c.
2. This went for a noted axiom among them, All epithets of vows are as the vows themselves. They added certain short forms, by which they signified a vow, and which carried with it the force of a vow, as if the thing were spoken out in a larger periphrasis: as for example, "If one should say to his neighbour, Konem, Konah, Kones, behold, these are epithets of a thing devoted unto sacred uses."
The word Konem, Rambam thus explains; Let it be upon me as a thing devoted. So also R. Nissim, Konem, Koneh, are words of devoting.
We produced before, at chapter 5:33, some forms of oaths, which were only Assertive: these under our hands are Votive also. In the place from Beracoth just now alleged, one saith, Let the wine be 'Konem,' which I shall taste, for wine is hard to the bowels: that is, Let the wine which I taste be as devoted wine: as though he had said, I vow that I will not taste wine. "To which others answered, Is not old wine good for the bowels? Then he held his peace."
III. But above all such like forms of vowing, the word Corban, was plainest of all; which openly speaks a thing devoted and dedicated to sacred use. And the reader of those tracts which we have mentioned shall observe these forms frequently to occur. Let it be 'Corban,' whereby I am profitable to thee; and, Let it be 'Konem,' whereby I am profitable to thee. Which words sound the very same thing, unless I am very much mistaken, with the words before us, "Let it be Corban, or a gift, by which whatsoever thou mayest be profited by me."
Which words that they may be more clearly understood, and that the plain and full sense of the place may be discovered, let these things be considered:
First, That the word a gift is rather to be rendered, Let it be a gift, than It is a gift. For Konem and Corban, as we have noted, signified not 'It is' as something devoted, but 'Let it be' as something devoted. and He, of whom we had mention before...meant not, The wine which I shall taste is as something devoted, but Let whatsoever wine I shall taste be as something devoted: that is, To me let all wine be devoted, and not to be tasted.
Secondly, This form of speech A gift, by whatsoever thou mightest be profited by me, does neither argue, that he who thus spake devoted his goods to sacred uses, nor obliged him (according to the doctrine of the scribes) to devote them; but only restrained him by an obligation from that thing, for the denying of which he used such a form; that is, from helping him by his goods, to whom he thus spake. He might help others with his wealth, but him he might not.
Thirdly, The words are brought in as though they were pronounced with indignation; as if, when the needy father required food from his son, he should answer in anger and with contempt, Let it be as a thing devoted, whatsoever of mine may profit thee. But now, things that were devoted were not to be laid out upon common uses.
Fourthly, Christ not only cites the law, 'Honour thy father and mother,' but adds this also, He that curseth father or mother. But now there was no cursing here at all; if the son spoke truly and modestly, and as the thing was, namely, that all his estate was devoted before.
Fifthly, Therefore, although these words should have been spoken by the son irreverently, wrathfully, and inhumanly, towards his father, yet such was the folly, together with the impiety, of the traditional doctrine in this case, which pronounced the son so obliged by these his words, that it was lawful by no means to succour his needy father. He was not at all bound by these words to dedicate his estate to sacred uses; but not to help his father he was inviolably bound. O excellent doctrine and charity!
Sixthly, The words of the verse, therefore, may thus be rendered, without any addition put between, which many interpreters do: Whosoever shall say to his father or mother, Let it be a [devoted] gift, in whatsoever thou mayest be helped by me: then let him not honour his father and mother at all.
11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
[Defileth the man.] Or, maketh him common;...because they esteemed defiled men for common and vulgar men: on the contrary, a religious man among them is a singular man...
20. These are the things which defile a man: but to eat with unwashen hands defileth not a man.
[With unwashen hands.] He saith not with unclean hands, but unwashen; because, as we said before, they were bound to wash, although they were not conscious that their hands were unclean. In Mark it is with common or defiled hands, Mark 7:2; which seem to be called by the Talmudists impure hands, merely because not washed. Judge from that which is said in the tract Challah: "A cake is owing out of that dough which they knead with the juice of fruits: and it is eaten with unclean hands."
22. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.
[A woman of Canaan.] In Mark it is, A Greek woman, a Syrophoenician by nation, chapter 7:26.
I. Of Canaan. It is worthy observing, that the Holy Bible, reckoning up the seven nations, which were to be destroyed by the Israelites, names the Perizzites, who were not at all recited among the sons of Canaan, Genesis 10; and the Canaanites as a particular nation, when all the seven, indeed, were Canaanites. See Deuteronomy 7:1, Joshua 9:1, 11:3, Judges 3:5, &c.
The reason of the latter (with which our business is) is to be fetched thence, that Canaan himself inhabited a peculiar part of that (northern) country, with his first-born sons, Sidon and Heth: and thence the name of Canaanites was put upon that particular progeny, distinguished from all his other sons; and that country was peculiarly called by the name of 'Canaan,' distinctly from all the rest of the land of Canaan. Hence Jabin, the king of Hazor, is called the 'king of Canaan,' Judges 4:2, and the kings of Tyre and Sidon, if I mistake not, are called 'the kings of the Hittites,' 1 Kings 10:29.
II. A Greek woman, a Syrophoenician Although Judea, and almost the whole world, had now a long while stooped under the yoke of the Romans, yet the memory of the Syro-Grecian kingdom, and the name of the nation, was not yet vanished. And that is worthy to be noted, In the captivity, they compute the years only from the kingdom of the Greeks. They said before, "That the Romans, for a hundred and fourscore years, ruled over the Jews before the destruction of the Temple"; and yet they do not compute the times to that destruction by the years of the Romans, but by the years of the Greeks. Let the Jews themselves well consider this, and the Christians with them, who reckon the Roman for the fourth monarchy in Daniel.
Therefore that woman that is here spoken of (to reduce all into a short conclusion) was a Syro-Grecian by nation, a Phoenician in respect of her habitation, and from thence called a woman of Canaan.
26. But he answered and said, It is not meet to take the children's bread, and cast it to dogs.
[To the dogs.] By this title the Jews, out of spite and contempt, disgraced the Gentiles, whose first care it was to hate, to mock, and to curse, all beside themselves. The nations of the world [that is, the heathen] are likened to dogs. From the common speech of the nation, rather than from his own sense, our Saviour uses this expression, to whom 'the Gentiles' were not so hateful, and whose custom was to speak with the vulgar.
This ignominious name, like a stone cast at the heathen, at length fell upon their own heads; and that by the hand and justice of God directing it: for although they out of pride and contempt fixed that disgraceful name upon the Gentiles, according to their very just desert, the Holy Spirit recoiled it upon themselves. See Psalm 59:6; Philippians 3:2; Revelation 22:15, &c.
36. And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.
[He gave thanks and brake.] See here the tract Beracoth, where it is discoursed of the manner of giving thanks when many ate together: Three who eat together ought to give thanks together: that is, one gave thanks for the rest (as the Gloss writes) "in the plural number, saying, Let us give thanks." So when there were ten, or a hundred, or a thousand or more, one gave thanks for all, and they answered after him Amen, or some words which he had recited.
Chapter 16
3. And in the morning, It will be foul weather today: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?
[Can ye not discern the signs of the times?] The Jews were very curious in observing the seasons of the heavens, and the temper of the air.
"In the going out of the last day of the feast of Tabernacles, all observed the rising of the smoke. If the smoke bended northward, the poor rejoiced, but the rich were troubled; because there would be much rain the following year, and the fruits would be corrupted: if it bended southward, the poor grieved, and the rich rejoiced; for then there would be fewer rains that year, and the fruit would be sound: if eastward, all rejoiced: if westward, all were troubled." The Gloss is, "They observed this the last day of the feast of Tabernacles, because the day before, the decree of their judgment concerning the rains of that year was signed, as the tradition is, In the feast of Tabernacles they judged concerning the rains."
"R. Acha said, If any wise man had been at Zippor when the first rain fell, he might foretell the moistness of the year by the very smell of the dust," &c.
But they were dim-sighted at the signs of times; that is, at those eminent signs, which plainly pointed, as with the finger and by a visible mark, that now those times that were so much foretold and expected, even the days of the Messias, were at hand. As if he had said, "Can ye not distinguish that the times of the Messias are come, by those signs which plainly declare it? Do ye not observe Daniel's weeks now expiring? Are ye not under a yoke, the shaking off of which ye have neither any hope at all nor expectation to do? Do ye not see how the nation is sunk into all manner of wickedness? Are not miracles done by me, such as were neither seen nor heard before? Do ye not consider an infinite multitude flowing in, even to a miracle, to the profession of the gospel? and that the minds of all men are raised into a present expectation of the Messias? Strange blindness, voluntary, and yet sent upon you from heaven: your sin and your punishment too! They see all things which may demonstrate and declare a Messias, but they will not see."
6. Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
[Beware of the leaven of the Pharisees, &c.] There were two things, especially, which seem to have driven the disciples into a mistaken interpretation of these words, so that they understood them of leaven properly so called.
I. That they had more seldom heard leaven used for doctrine. The metaphorical use of it, indeed, was frequent among them in an ill sense, namely, for evil affections, and the naughtiness of the heart; but the use of it was more rare, if any at all, for evil doctrine.
Thus one prays: "Lord of ages, it is revealed and known before thy face that we would do thy will; but do thou subdue that which hinders: namely, the leaven which is in the lump, and the tyranny of [heathen] kingdoms." Where the Gloss is thus; "The 'leaven which is in the lump,' are evil affections, which leavens us in our hearts."
Cyrus was leavened, that is, grew worse. Sometimes it is used in a better sense; "The Rabbins say, Blessed is that judge who leaveneth his judgment." But this is not to be understood concerning doctrine, but concerning deliberation in judgment.
II. Because very exact care was taken by the Pharisaical canons, what leaven was to be used and what not; disputations occur here and there, whether heathen leaven is to be used, and whether Cuthite leaven, &c. With which caution the disciples thought that Christ armed them, when he spake concerning the leaven of the Pharisees: but withal they suspected some silent reproof for not bringing bread along with them.
13. When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
[Whom do men say that I the Son of man am?] I. That phrase or title, the Son of man, which Christ very often gives himself, denotes not only his humanity, nor his humility (for see that passage, John 5:27, "He hath given him authority of executing judgment, because he is the Son of man"); but it bespeaks the 'seed promised to Adam, the second Adam': and it carried with it a silent confutation of a double ignorance and error among the Jews: 1. They knew not what to resolve upon concerning the original of the Messias; and how he should rise, whether he should be of the living, as we noted before, the manner of his rise being unknown to them; or whether of the dead. This phrase unties this knot and teaches openly, that he, being a seed promised to the first man, should arise and be born from the seed of the women. 2. They dreamed of the earthly victories of the Messias, and of nations to be subdued by him; but this title, The Son of man, recalls their minds to the first promise, where the victory of the promised seed is the bruising of the serpent's head, not the subduing of kingdoms by some warlike and earthly triumph.
II. When, therefore, the opinion of the Jews concerning the person of the Messias, what he should be, was uncertain and wavering, Christ asketh, not so much whether they acknowledged him the Messias, as acknowledging the Messias, what kind of person they conceived him to be. The apostles and the other disciples whom he had gathered, and were very many, acknowledged him the Messias: yea, those blind men, chapter 9:27, had confessed this also: therefore that question had been needless as to them, "Do they think me to be the Messias?" but that was needful, "What do they conceive of me, the Messias?" and to this the answer of Peter has regard, "Thou art Christ, the Son of the living God": as if he should say, "We knew well enough a good while ago that thou art the Messias: but as to the question, 'What kind of person thou art,' I say, 'Thou art the Son of the living God.'" See what we note at chapter 17:54.
Therefore the word whom asks not so much concerning the person, as concerning the quality of the person. In which sense also is the word who, in those words, 1 Samuel 17:55, not "The son of whom," but the son "of what kind of man," is this youth?
14. And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
[But others, Jeremias.] The reason why they name Jeremiah only of all the prophets, we give at chapter 27:9. You observe that recourse is here made to the memory of the dead, from whom the Messias should spring, rather than from the living: among other things, perhaps, this reason might persuade them so to do, that that piety could not in those days be expected in any one living, as had shined out in those deceased persons. (One of the Babylonian Gemarists suspects that Daniel, raised from the dead, should be the Messias.) And this perhaps persuaded them further, because they thought that the kingdom of the Messias should arise after the resurrection: and they that were of this opinion might be led to think that the Messias himself was some eminent person among the saints departed, and that he rising again should bring others with him.
17. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
[Flesh and blood.] The Jewish writers use this form of speech infinite times, and by it oppose men to God.
"If they were about to lead me before a king of flesh and blood, &c.; but they are leading me before the King of kings."
"A king of flesh and blood forms his picture in a table, &c.; the Holy Blessed One, his, &c." This phrase occurs five times in that one column: "the Holy Blessed God doth not, as flesh and blood doth, &c. Flesh and blood wound with one thing and heal with another: but the Holy Blessed One wounds and heals with one and the same thing. Joseph was sold for his dreams, and he was promoted by dreams."
18. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
[Thou art Peter, &c.] I. There is nothing, either in the dialect of the nation, or in reason, forbids us to think that our Saviour used this very same Greek word, since such Graecizings were not unusual in that nation. But be it granted (which is asserted more without controversy) that he used the Syriac word; yet I deny that he used that very word Cepha, which he did presently after: but he pronounced it Cephas, after the Greek manner; or he spoke it Cephai, in the adjective sense, according to the Syriac formation. For how, I pray, could he be understood by the disciples, or by Peter himself, if in both places he had retained the same word Thou art a rock, and upon this rock I will build my church? It is readily answered by the Papists, that "Peter was the rock." But let them tell me why Matthew used not the same word in Greek, if our Saviour used the same word in Syriac. If he had intimated that the church should be built upon Peter, it had been plainer and more agreeable to be the vulgar idiom to have said, "Thou art Peter, and upon thee I will build my church."
II. The words concerning the rock upon which the church was to be built are evidently taken out of Isaiah, chapter 28:16; which, the New Testament being interpreter, in very many places do most plainly speak Christ. When therefore Peter, the first of all the disciples (from the very first beginning of the preaching of the gospel), had pronounced most clearly of the person of Christ, and had declared the mystery of the incarnation, and confessed the deity of Christ, the minds of the disciples are, with good reason, called back to those words of Isaiah, that they might learn to acknowledge who that stone was that was set in Sion for a foundation never to be shaken, and whence it came to pass that that foundation remained so unshaken; namely, thence, that he was not a creature, but God himself, the Son of God.
III. Thence, therefore, Peter took his surname; not that he should be argued to be that rock, but because he was so much to be employed in building a church upon a rock: whether it were that church that was to be gathered out of the Jews, of which he was the chief minister, or that of the Gentiles (concerning which the discourse here is principally of), unto which he made the first entrance by the gospel.
19. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
[And I will give thee the keys of the kingdom of heaven.] That is, Thou shalt first open the door of faith to the Gentiles. He had said that he would build his church to endure for ever, against which "the gates of hell should not prevail"... "and to thee, O Peter (saith he), I will give the keys of the kingdom of heaven, that thou mayest open a door for the bringing in the gospel to that church." Which was performed by Peter in that remarkable story concerning Cornelius, Acts 10. And I make no doubt that those words of Peter respect these words of Christ, Acts 15:7; A good while ago God made choice among us, that the Gentiles should hear the word of the gospel by my mouth, and believe.
[And whatsoever thou shalt bind on earth &c. And whatsoever thou shalt loose on earth, &c.] I. We believe the keys were committed to Peter alone, but the power of binding and loosing to the other apostles also, chapter 18:18.
II. It is necessary to suppose that Christ here spake according to the common people, or he could not be understood without a particular commentary, which is nowhere to be found.
III. But now to bind and loose, a very usual phrase in the Jewish schools, was spoken of things, not of persons; which is here also to be observed in the articles what and whatsoever, chapter 18.
One might produce thousands of examples out of their writings: we will only offer a double decad; the first, whence the frequent use of this word may appear; the second, whence the sense may:
1. "R. Jochanan said [to those of Tiberias], 'Why have ye brought this elder to me? Whatsoever I loose, he binds; whatsoever I bind, he looseth.'"
2. Thou shalt neither bind nor loose.
3. "Nachum, the brother of R. Illa, asked R. Jochanan concerning a certain matter. To whom he answered, Thou shalt neither bind nor loose."
4. This man binds, but the other looseth.
5. "R. Chaija said, Whatsoever I have bound to you elsewhere, I will loose to you here."
6. He asked one wise man, and he bound: Do not ask another wise man, lest perhaps he loose.
7. The mouth that bindeth is the mouth that looseth.
8. "Although of the disciples of Shammai, and those of Hillel, the one bound, and the other loosed; yet they forbade not but that these might make purifications according to the others."
9. A wise man that judgeth judgment, defileth and cleanseth [that is, he declares defiled or clean]; he looseth and bindeth. The same also is in Maimonides.
10. Whether it is lawful to go into the necessary-house with the phylacteries only to piss? Rabbena looseth, and Rabh Ada bindeth. The mystical doctor, who neither bindeth nor looseth.
The other decad shall show the phrase applied to things:
1. "In Judea they did [servile] works on the Passover-eve" (that is, on the day going before the Passover), "until noon, but in Galilee not. But that which the school of Shammai binds until the night, the school of Hillel looseth until the rising of the sun."
2. "A festival-day may teach us this, in which they loosed by the notion of a [servile] work," killing and boiling, &c., as the Gloss notes. But in which they bound by the notion of a sabbatism: that is, as the same Gloss speaks, 'The bringing in some food from without the limits of the sabbath.'
3. "They do not send letters by the hand of a heathen on the eve of a sabbath, no, nor on the fifth day of the week. Yea, the school of Shammai binds it, even on the fourth day of the week; but the school of Hillel looseth it."
4. "They do not begin a voyage in the great sea on the eve of the sabbath, no, nor on the fifth day of the week. Yea, the school of Shammai binds it, even on the fourth day of the week; but the school of Hillel looses it."
5. "To them that bathe in the hot-baths in the sabbath-day, they bind washing, and they loose sweating."
6. "Women may not look into a looking-glass on the sabbath-day, if it be fixed to a wall, Rabbi loosed it, but the wise men bound it."
7. "Concerning the moving of empty vessels [on the sabbath-day], of the filling of which there is no intention; the school of Shammai binds it, the school of Hillel looseth it."
8. "Concerning gathering wood on a feast-day scattered about a field, the school of Shammai binds it, the school of Hillel looseth it."
9. They never loosed to us a crow, nor bound to us a pigeon.
10. "Doth a seah of unclean Truma fall into a hundred seahs of clean Truma? The school of Shammai binds it, the school of Hillel looseth it." There are infinite examples of this nature.
Let a third decad also be added (that nothing may be left unsaid in this matter), giving examples of the parts of the phrase distinctly and by themselves:
1. "The things which they bound not, that they might have a hedge to the law."
2. "The scribes bound the leaven."
3. They neither punished nor bound, unless concerning the leaven itself.
4. "The wise men bound the eating of leaven from the beginning of the sixth hour," of the day of the Passover.
5. "R. Abhu saith, R. Gamaliel Ben Rabbi asked me. What if I should go into the market? and I bound it him."
1. The Sanhedrim, which looseth two things, let it not hasten to loose three.
2. "R. Jochanan saith, They necessarily loose saluting on the sabbath."
3. The wise men loose all oils, or all fat things.
4. "The school of Shammai saith, They do not steep ink, colours, and vetches" on the eve of the sabbath, "unless they be steeped before the day be ended: but the school of Hillel looseth it." Many more such like instances occur there.
5. "R. Meir loosed the mixing of wine and oil, to anoint a sick man on the sabbath."
To these may be added, if need were, the frequent (shall I say?) or infinite use of the phrases, bound and loosed, which we meet with thousands of times over. But from these allegations, the reader sees abundantly enough both the frequency and the common use of this phrase, and the sense of it also; namely, first, that it is used in doctrine, and in judgments, concerning things allowed or not allowed in the law. Secondly, That to bind is the same with to forbid, or to declare forbidden. To think that Christ, when he used the common phrase, was not understood by his hearers in the common and vulgar sense, shall I call it a matter of laughter or of madness?
To this, therefore, do these words amount: When the time was come, wherein the Mosaic law, as to some part of it, was to be abolished and left off; and as to another part of it, was to be continued, and to last for ever: he granted Peter here, and to the rest of the apostles, chapter 18:18, a power to abolish or confirm what they thought good, and as they thought good, being taught this and led by the Holy Spirit: as if he should say, "Whatsoever ye shall bind in the law of Moses, that is, forbid, it shall be forbidden, the Divine authority confirming it; and whatsoever ye shall loose, that is, permit, or shall teach, that it is permitted and lawful, shall be lawful and permitted."
Hence they bound, that is, forbade, circumcision to the believers; eating of things offered to idols, of things strangled, and of blood for a time to the Gentiles; and that which they bound on earth was confirmed in heaven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal, Acts 21:24: and in a word, by these words of Christ it was committed to them, the Holy Spirit directing that they should make decrees concerning religion, as to the use or rejection of Mosaic rite and judgments, and that either for a time or for ever.
Let the words be applied, by way of paraphrase, to the matter that was transacted at present with Peter: "I am about to build a Gentile church (saith Christ); and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them; but if thou askest, by what rule that church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the law of Moses thou shalt forbid them shall be forbidden; whatsoever thou grantest them shall be granted, and that under a sanction made in heaven."
Hence in that instant, when he should use his keys, that is, when he was now ready to open the gate of the gospel to the Gentiles, Acts 10:28, he was taught from heaven, that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any creature convenient for food was now loosed, which before had been bound; and he, in like manner, looses both these.
Those words of our Saviour, John 20:23, "Whose sins ye remit, they are remitted to them," for the most part are forced to the same sense with these before us; when they carry quite another sense. Here the business is of doctrine only, not of persons; there of persons, not of doctrine: here of things lawful or unlawful in religion to be determined by the apostles; there of persons obstinate or not obstinate, to be punished by them, or not to be punished.
As to doctrine, the apostles were doubly instructed: 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine. 2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice; being completely instructed and enabled in both by the Holy Spirit descending upon them. As to their persons, they were endowed with a peculiar gift, so that the same Spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself; which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus, &c.
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Books, CDs, toys, clothes, office supplies…how do you decide how much is enough?
Facing the challenge of purging any collection can be daunting. How can you bear to let go of things you still like or are still useful – even when they make your home feel cluttered?
If you're having trouble setting boundaries around certain types of items one tactic we find useful is "Container As Arbitrary Limiter". The idea here is to make a firm decision about where a collection is going to live and use that defined space to set the boundary on how much to keep.
Let's take books as an example. Many people love their books and hate parting with them. Clearly, books live best standing up on shelves. So the available bookshelves in the house can be the "container" in this case. When the number of books owned overflows the available shelf space, a decision has to be made either to add more shelving, or get rid of some books! Which choice you make is up to you – it's your home and you get to decide how much wall space is dedicated to storing books.
Do you have lots of great books that won't fit on the shelves? Probably! But limiting the collection to ONLY what will comfortably fit on your shelves is an arbitrary way to set a boundary for yourself.
Setting a clear boundary that your book collection has to fit in the available space helps clarify why you are purging.
- Making conscious choices around limits is important if you want less clutter in your home.
- Having a clear limit helps objectify the purging process a little.
- Honoring those limits is a way of respecting your values and goals around how you want to live in your home.
If the collection starts to expand outside the boundaries of the shelves and you find there are books on the floor, coffee table, wedged into every available gap – that is a sign that you either need to re-assess the collection or redefined the limits.
If it's difficult to determine when your collection is maxed out, a container provides objective feedback, letting you know how much is too much.
Read our related post: Aack! I can't get rid of anything!


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Sahara Style, Murshidabad silk
Product Code: MUR1380
Shaded blue pure silk saree from Murshidabad with scenes of camels in a desert, printed along the lower border and pallav. The blend of colours represent a cool desert sky, and forms the primary attraction in this saree. The plush fabric and detailed patterns add to the charm. The saree comes with a dark blue blouse piece to enhance the captivating look.


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|Seems the woman in this photo liked
the beatboxer performing in Brussels.
For the uninitiated, beatboxing is a type of music in which performers use their voice to replicate drums and other percussion images.
Anyway, not long ago, Power Beat set up shop in a Brussels, Belgium square.
An elderly woman happened along. Did she like Power Beat's musical style? Judge for yourself. (Spoiler: This is one woman who would be a blast to hang around with.)
Here's the VERY fun video:


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R1921211 Rathore.jpg
Rathore School are halfway to their target for their Starburst Sensory Project and Caroline Currie Principal and Ann McCann with Starburst Sensory Clown mascot for the project in the other end of the room that they hope to convert into a state of the art, high tect black out UV room. R1921211
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Principal Caroline Currie explains to Gavin Smith Chairman and Ann McCann organising committee her plans for this room to become a white interactive classroom. R1921210
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Halfway there but they need another £50,000 to be able to complete their Starburst Sensory Project at Rathore School. l-r Ann McCann with Starburst the Clown and mascot for the project, Ann's son Conor, Gavin Smith Committee Chairman with his son Leo Smith, Caroline Currie principal and Colm Fearon holding their Raffle Tickets available from the school, any member of the PFA committee for some terrific prizes. R1921212
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Brendan Murney Chairman and members of Rostrevor & District Vintage Club held a cheque presentation in Kilbroney Bar Rostrevor. They presented a cheque to Colleen Milligan Area Fundraising manager for Air Ambulance NI. For the fantastic sum of £2,087, this was the proceeds from their recent Annual Tractor Run. The Club sent out their sincere thanks to all who supported the event in any way. R1921260
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R1922101 Patrick Jarlath 5438
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R1922104 traffic calming
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R1922102 Margaret Patricia 5361
Pupils from Holy Cross Primary School Attical at their First Holy Communion with teacher Laura Cunningham and acting principal Siobhan Morrow. R1922200
Lorcán Morgan and his family at First Holy Communion. R1922201
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R1922124 brain injury
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R1922129 museum
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R1922301 Rostrevor Presbyterian
R1922308 Mark Gibbons.jpg
R1922308 Mark Gibbons
R1922309 Michael Farrell.jpg
R1922309 Michael Farrell
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R1922310 Feargal
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The Hazel team from St Ronan's Primary School, Newry giving their presentation at the Newry 2020 hosted Albert Basin Park Minecraft Challenge in the Sean Hollywood Arts Centre on Saturday. Included from left: Oran McKeever, Tom Magill, Charlie Magill and Rio Loughran. Photograph: Columba O'Hare/ Newry.ie
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R1922332 Clonallan Bridge
Isla Williams and her family at First Holy Communion for pupils from Holy Cross Primary School Attical. R1922202
Conor Sloan and his family at First Holy Communion in Attical. R1922203
Emily Sloan a pupil of Holy Cross Primary School Attical with her family at First Holy Communion. R1922205
Twins Charlie and Liam Fitzpatrick with their family at First Holy Communion for pupils from Holy Cross Primary School Attical. R1922204
Ella Murphy with her parents at First Holy Communion in Attical. R1922206
Cailum Quinn and his family at First Holy Communion for pupils of Holy Cross Primary School Attical. R1922207


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Aval kesari recipe, poha sheera with step by step pictures. An easy sweet perfect for any celebration or to satisfy your quick sweet craving.
Wishing you all a very Happy and Prosperous New year🤩. I thought of trying gulab jamun and post for this new year, but made it with readymade mix. So tried this aval kesari which I wanted to try for long time. I tasted this few years back at a relative's house and I could hardly find it that its made out of aval / poha/ flattened rice. I thought of asking her the recipe, but could not. Later checked with my MIL and made. Here's the simple recipe.
Aval kesari recipe
Prep Time: 5 mins | Cook time: 20 mins | Serves: 3
Aval kesari recipe, poha sheera with step by step pictures. An easy sweet perfect for any celebration or to satisfy your quick sweet craving.
Sugar – 1/2 cup
Water – 1 cup
Yellow or orange food colour – Methi seed size
Cardamom – 1
Ghee – 2 & 1/2 tblsp
Salt – 1 pinch
Cashew nut – 5
- Heat a pan with little ghee and fry broken cashewnuts in it until golden in medium flame. Transfer to a bowl, add poha to it.
- Fry for a minute in medium flame without changing its colour. Powder coarsely like rava.
- Boil water and add the powdered poha, salt to it, mix well. Cook covered in low flame until all water is absorbed and poha cooked softly. Mix in between to avoid burnt bottom.
- Add sugar, food colour, powdered cardamom to the cooked poha and mix. First it will become watery. (Please use natural food colour as much as possible, it is available online or in gourmet shops that has natural plant based food colours)
- Keep stirring in meidum flame adding ghee until it leaves the sides.
- It takes a bit of time to get cooked. So make sure its cooked well, otherwise later poha won't be soft in the kesari.
- Add ghee according to your need.
A simple and delicious kesari ready for satisfying your sweet tooth.


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Hi Pruthvi: Thanks for submitting this problem. You're going to need to provide more information than this in order for people to solve this problem. You give no indication of what happens as n gets larger. In general, you don't want people to have to inspect your test suite just to figure out what's going on.
It is a hadamard transform matrix.
should have given more description.
7038 Solvers
239 Solvers
532 Solvers
179 Solvers
525 Solvers


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Gala HR One
The annual prestige dinner for 400 Human Capital Experts, HRDs, Mobility managers, etc.
Invite your partners and take part in a prestige dinner during which the best actors and local practices will be rewarded. Privileged networking, and a special dinner to discover the best strategies and actors awarded after the pitch sessions of the afternoon.
To book a seat or a table please contact firstname.lastname@example.com.
1 person: 270€ excl. VAT
1 table of 10 people: 2700€ excl. VAT
For this year, 8 awards will be presented :
- A jury for each category of award
- 3 candidates will be selected to pitch their strategy in 3.33 minutes in the afternoon
The awards of the 2019 edition are :
People Experience Award
Rewards the overall strategy or philosophy dedicated to improving the employee experience during all stages of the employee-employer relationship cycle, positively influencing talent attraction and retention, personal well-being and achievement, and even customer satisfaction.
HR Digital Transformation
Rewards an HR strategy for its excellence in transforming traditional business processes towards a more data-driven approach and management, as well as in supporting teams in this transformation.
Onboarding Excellence Award
Rewards the HR philosophy related to the successful integration and socialization of new employees, as well as the projects or tactical processes put in place to facilitate the acquisition of knowledge and corporate culture by newcomers.
Employer Brand of the Year Award
Rewards excellence in an HR communication strategy for employer brand development, culture, reputation and value proposition for candidates, employees and alumni.
Talent & competence Management Award
Rewards the HR department's holistic approach to talent management: detection, assessment and development, as well as mastering talent and essential skills planning to create value for the company in the future.
Income & Reward Strategy Award
Rewards the most successful HR policy in terms of compensation and benefits - financial or otherwise - as well as the strategy designed to motivate and reward employee commitment and performance.
HR Manager of the Year Award
Rewards a human capital leader in the broad sense for his/her strategy and projects, alignment with the different departments and the results obtained. As a privileged partner of the CEO and the company's various leaders, his/her contribution to collective performance, innovation and employee wellbeing also influences the company's image.
CSR Initiative of the Year Award
Rewards a CSR initiative taking into account societal, ethical and ecological concerns. It reflects the commitment, from a company, to develop sustainable principles and have a more responsible behavior.
How to apply?
- The company or person must be based in Luxembourg and be present (or represented) at the Awards Ceremony.
- Each application requires the submission of a form that you may obtain by sending an email to firstname.lastname@example.com and candidates may use visual support (PowerPoint, website, video...) and/or printed file to be sent to email@example.com prior to the event (online application is being created).
Jury panels composed of HR experts and sponsor will evaluate and review all the applications, and select the 3 best projects of each category. The 3 finalists of each category will pitch their project(s)/peronnality(ies) during the Human Capital Europe - private sessions:
- 3,33 minutes pitch
- 2 minutes of Q&A with the jury
Conflicts of interest will not be accepted, meaning that jury members may vote online for each award, except if they are a part of the applying team or company.
Jury members will be mentioned on the website after the event to avoid interference and guarantee transparency of the process.


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Complete Dog waste disposal systems are another kind of dog disposal products Pet Street Mall has to offered online. These complete waste disposal systems may be the best selection for a beginner to provide their homes with a dog waste disposal system. These Complete dog waste disposal system packages provide everything that is needed right down to the dog waste chemicals and pooper scooper. With these Complete Dog waste disposal system package you need not worry about ordor or dying vegetation due to dog waste anymore. Pet Street Mall provides a standard dog disposal waste system for 1 - 2 dogs and a large dog waste disposal system for dog waste disposal up to 4 dogs.
The nuisance of dog waste is one of the most common problems of pet owners. So, it is really helpful that we now have a complete dog waste disposal system that will get rid of this messy everyday task. There are lots dog of waste disposal systems out there which do not have the ability to completely remove the waste especially the odors so the stains are left behind with the smell that is so irritating after a couple of days. Dog waste is mostly the cause of disease either on skin or health so it's really important that everything will be wiped and cleaned out. This is not only harmfull to your dog's physical condition but also for you and the members of your family. Installing a dog waste disposal systems will insure such harmfull side effects of dog waste will not occur. The bacteria called Staphylococcus Intermedius are the usual cause of dog infections. However, there are other bacteria involved in having this disease. Studies have shown that other factors such as fleas, mites, bacteria, allergies, irritants like shampoos may also be the cause of skin infections in dogs. In all of these, it is still important for pet owners to identify the real cause of dog infection so that whatever the real cause is, improper disposal of dog waste can add to these infections. Dog waste disposal systems properly disposes dog waste and will improve your dog's health by keeping a clean environment.
Aside from the skin infection, it is also undesirable to scoop or use bare hands in disposing the poop of your dog. So it is also a great advantage to use complete dog waste disposal systems in carefully and totally cleaning dog's waste. This complete dog waste disposal system is available in two original designs: the Large dog waste disposal systems, and the Standard Dog Waste disposal System. Both items have different designs but actually have the same purpose which is to properly dispose dog waste. These dog waste disposal systems come with everything you wil need to install and operate. Dog waste when not properly set out can gather maggots, parasites from other animals, bacteria and other unwanted skin and health diseases. So it's better that from the moment your dog releases their body wastes, it is better to clean it all at once. The smell alone is already irritating so it's better to clean up their wastes before it will be the cause of diseases. A complete dog waste disposal systems provide a simple procedure of cleaning up waste. Just sweep it inside the dog waste system and let the eco-freindly chemicals do the work.
Nowadays, most of our cities require the need to restrict dogs and implement the law on proper pet ownership and disposal of wastes. And with this, accurate system has to be used such as our dog waste disposal systems. This can perfectly be applied with the use of our complete dog waste disposal systems. This product concept is very simple. Just pick it up with the pooper scooper, drop the waste in a hole of the dog waste disposal system and then the chemicals and enzymes will do the rest of the job of breaking it down to the soil. This works best when used during summer months when the weather is hot and skin diseases from harmful bacteria are infested. Therefore, our line of complete dog waste disposal systems are definitely the best dog waste disposal systems as compared to other waste systems. It has everything you need. These packages of dog waste disposal systems are the best tool around to dispose dog waste.


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Happy Monday!
After a week battling a dreadful cold, this weekend was spent nestled up at home watching far too much TV and planning all kinds of adventures for our upcoming trip to Europe (turning 26 in Champagne, France? Yes, please!). Luckily I'm not feeling much better, am all TV'd out and am feeling very excited about our impending trip – seven weeks and counting.
I hope you had a wonderful weekend and are looking forward to the week ahead – let's be honest, with The Bachelor finale and Pitch Perfect 2 hitting cinemas, it's a pretty exciting week! Here are five things to get your week off to an even better start…


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Author: Rabbi Chaim Menachem Kramer Description: An excellent commentary on Likkutei Moharan translated from the English version to Hebrew. Highly recommended for both beginners and more advanced learners. Publishing data: Jerusalem 2004-2008 6" x 9" HB partly with nekudos Vol. 2 Lessons 10-19, 501 pp
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Another Irish Night on the books and it was a great one. It was a small gathering this year which was just right.Irish Soda Bread has been the one I've made for the past few years and I haven't found one that I like better.
{Menu-What I made}
Shepherd's Pie (one turkey/one veggie)
Our guests brought lots of goodies too!
{Delicious Additions}
Raspberry Cheese Plate
Hoagie Dip
Broccoli Rabe
Goat Cheese with plum preserves
I'm so glad our tradition continues!
Let's Keep In Touch!


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The second frame , the roses are done in varying shades of peach.
This is a big rose with two small buds.
The big rose pattern was taken from a flower bouquet .the book had this bouquet pattern for a cushion cover and the buds were chosen from other small rose patterns.
It was interesting to work the placement of the roses within the frame.
Here also I tried[unsuccessfully, ofcourse!] fixing a medium red colour paper around the work.the next one is a red rose.


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I think it's the full boxed set - the BBFC rates each separate episode for content - which means that the series has been classified 15 for "strong language, sex, violence, gory images and drug use (so no surprise there then!)kjshd05 wrote:I dont know if this has been posted before, but here is a release date for BH Season 3 looks like the first episode??
April is going to be an expensive month for DVDs *g*


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Distance education programs supports you to make a rewarding career while continuing employment in industry.
Business Sector for Batter Career:
Skills improvement for growth:
Choose specialization as per your career goals:
Time is valuable and you cannot afford to waste it for a degree program which does not support your career objectives.
Academic support and real work experience:
The KSOU – Karnataka State Open University is a university of repute in India, acknowledged for the quality of their courses.
They offer intellectually stimulating various education programs such as science, commerce, engineering and business administration courses which support students in their career needs.


text:
Convex Analysis and Monotone Operator Theory in Hilbert Spaces
Part of the CMS Books in Mathematics book series (CMSBM)
Part of the CMS Books in Mathematics book series (CMSBM)
This book presents a largely self-contained account of the main results of convex analysis, monotone operator theory, and the theory of nonexpansive operators in the context of Hilbert spaces. Unlike existing literature, the novelty of this book, and indeed its central theme, is the tight interplay among the key notions of convexity, monotonicity, and nonexpansiveness. The presentation is accessible to a broad audience and attempts to reach out in particular to the applied sciences and engineering communities, where these tools have become indispensable.
Graduate students and researchers in pure and applied mathematics will benefit from this book. It is also directed to researchers in engineering, decision sciences, economics, and inverse problems, and can serve as a reference book.
Author Information:
Heinz H. Bauschke is a Professor of Mathematics at the University of British Columbia, Okanagan campus (UBCO) and currently a Canada Research Chair in Convex Analysis and Optimization. He was born in Frankfurt where he received his "Diplom-Mathematiker (mit Auszeichnung)" from Goethe Universität in 1990. He defended his Ph.D. thesis in Mathematics at Simon Fraser University in 1996 and was awarded the Governor General's Gold Medal for his graduate work. After a NSERC Postdoctoral Fellowship spent at the University of Waterloo, at the Pennsylvania State University, and at the University of California at Santa Barbara, Dr. Bauschke became College Professor at Okanagan University College in 1998. He joined the University of Guelph in 2001, and he returned to Kelowna in 2005, when Okanagan University College turned into UBCO. In 2009, he became UBCO's first "Researcher of the Year".
Patrick L. Combettes received the Brevet d'Études du Premier Cycle from Académie de Versailles in 1977 and the Ph.D. degree from North Carolina State University in 1989. In 1990, he joined the City College and the Graduate Center of the City University of New York where he became a Full Professor in 1999. Since 1999, he has been with the Faculty of Mathematics of Université Pierre et Marie Curie -- Paris 6, laboratoire Jacques-Louis Lions, where he is presently a Professeur de Classe Exceptionnelle.
He was elected Fellow of the IEEE in 2005.


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Library staff will review all submissions. Due to the high volume of suggestions the library receives, library staff will not reply to requests or place holds when ordering. After submitting your request, please check the library catalog in 3 to 4 weeks to determine if your suggestion has been purchased. Ordering times may vary by format, availability, and on-sale dates. If you need assistance placing a hold on an item in the catalog, please contact the library.
For print books (including large print and books published in English and in languages other than English) or books on CD published more than 2 years ago, please contact any of our library locations to inquire about the Zip Books program (funded by a California State Library grant). The requested item may be sent to you directly from Amazon if: you are a patron in good standing and the item costs less than $30.
Before submitting a suggestion, please browse the titles available from the library's downloadable and streaming services. Thousands of eBooks, audiobooks, music CDs, and more are accessible with your library card. Please note that the library is not accepting suggestions for music CDs at this time.


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Queen and Country/Blues Rock Icons Team With Five Finger Death Punch
Legendary Queen guitarist Brian May has teamed up with Five Finger Death Punch and Brantley Gilbert and Kenny Wayne Shepherd for a special record store version of the classic "Blue On Black" and music video.
Five Finger Death Punch's new version of the track, co-written by Shepherd, was mixed by by Kevin Churko (Ozzy Osbourne, Shania Twain, Disturbed). Watch the video here.
Aside from an all-star collaboration, the artists came together for a cause and they and their labels will be donating all proceeds to the Gary Sinise Foundation "which honors America's defenders, veterans, first responders, their families and those in need", according to the 5FDP announcement.
Brantley Gilbert said, "Blue on Black is a song my band and I have covered off and on for years... songs are certified timeless when you can come back to them. It's always a staple each night and one of my favorite songs to perform. When the opportunity came up to sing on Five Finger's version, with both Kenny Wayne and Brian May of Queen, I jumped at the chance... Who wouldn't?! It incorporates so many different musical perspectives, but our collaboration just works brilliantly."
Kenny Wayne Shepherd said: "When Five Finger Death Punch approached me about teaming up with them to do a special version of 'Blue On Black', I was thrilled to do it. When they told me Brantley Gilbert and Brian May were also going to be part of it, I was honored. This is a powerful collaboration of rock, country and blues artists and a true testament to the commonalities these musical styles share, and I think the fans will appreciate and enjoy it as much as we do."
Related Stories
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Five Finger Death Punch's 'F8' Explained
Five Finger Death Punch Release 'Living The Dream' Lyric Video
Five Finger Death Punch Release New Song 'Full Circle'
Five Finger Death Punch Stream New Song 'Full Circle'
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Five Finger Death Punch Announce Album and Tour
More Five Finger Death Punch News


text: Bengal Cat Names Who can resist these beautiful cats? Known for being active, playful and having a friendly temperament, they make wonderful pets. Often a little bigger than house cats, up to 15lbs. These stunning cats are related to the majestic leopards – which pet parents can see simply by petting their lovely coats with spots and other markings. Just like their leopard ancestors, the Bengals love water! If you've just adopted or purchased a Bengal, you can learn more about this cat breed by visiting The International Bengal Cat Society. Many are proud to own Bengals including celebrities such as Kristen Stewart, from the Twilight movies! Here are some purrfect cat names, especially for your lovely Bengal cat or kitten: Leo – This cat name easily reminds one of the origin of the Bengal cat, the "big cat" the Leopard. Look into your cat's eyes every day and see their inner Leopard! Panther – Did you know that Leopard in Latin is 'Panthera pardus'? So by naming your Bengal Panther, this is another great choice to keep their origins a special part of who they are. Your Bengal cat loves water and may even surprise you by enjoying a swim! Take a look at some of the top Olympic gold medalists in swimming for cat name inspiration. Michael Phelps USA Mark Spitz USA Matt Biondi USA Ian Thorpe Australia Jenny Thompson USA Amy Van Dyken USA Krisztina Egerszegi Italy Christian Siriano – If you liked Bravo's Project Runway, then you know if Christian liked something he would say it was "Fierce!" We think a Bengal cat or kitten is pretty fierce (cool & exciting) while being your new best buddy. Elle – This fashionable name is purrfect for your female Bengal kitty. If you love fashion then you know leopard print scarves, tops and dresses are very in style. Choose this purrfect cat name for your stylish and feminine feline. Mermaid – Many are curious about these magical creatures who were half human and half fish according to legend. If your Bengal cat or kitty loves to play in water and you have a challenging time getting them out of the sink or the tub, them give them an aquatic name! Aquamarine – This name is purrfect for your female Bengal and is known as the birthstone for March. It's an especially great choice if you adopt your kitty during the springtime. But also consider this name if you adore your feline's eyes! Aquaman – Have a male Bengal cat who seems simply extraordinary? Give them a name that shows they are not an everyday feline. If they have adventures and you somehow think they might be secretly saving the planet at the same time from super villains, this is a purrfect name to choose. Source: https://en.wikipedia.org/wiki/Bengal_cat, https://en.wikipedia.org/wiki/Leopard Bengal cat Bengal cats Bengal kittens cats cats who swim kittens Leopards 2015-12-28 PCN Share ! tweet


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Need help choosing which bed is best for you?
Call our friendly team today on 01234 834693
About Our 3 Seater Sofa Beds
Our range of contract sofa beds are designed for commercial use in hotels, B&Bs, guest houses and more. They are manufactured to meet strict Crib 5 regulations and are available in a large range of fabrics and colours.
We also offer a unique bespoke service, where we manufacture according to your size specifications, we can also use your own branded fabric - just call us on 01234 834693 for more information.


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Mobile Websites
Each Finalweb church website comes with an automatically-generated mobile version. The great benefit of a mobile-friendly website is usability on various portable devices. Smart phones and tablets (and iPods) have browsers that can display full content, but it's often difficult to navigate. To get around this issue, we've created a simple interface that focuses on rendering content in an efficient yet beautiful manner.
By default, the mobile version pulls menu items from the menus that are already created on your website. This means that you don't actually have to do any work to have a functional version for mobile devices. If you do, however, want to have more control over what options are visible on the mobile site, you can easily use the mobile menu builder to customize.
Mobile Menu Builder
The same page content is pulled into the smart phone's browser, but it's designed to fit the smaller screen appropriately. Images are automatically resized, and visitors even have the option on switching to the full site view if desired.Visit your website on a mobile device to see what it looks like, and navigate to the mobile menu builder in the Site Manager to customize what your members see.
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IRRAD Doctoral/Postdoctoral Fellowships in India
Scholarship details
The Institute of Rural Research and Development (IRRAD) is pleased to invite applications for the research fellowships from the Indian doctoral/postdoctoral candidates to work on the rural development projects in the selected districts of India. The districts of India include Mewat district of Haryana and Alwar district of Rajasthan. The fellowship is spanned for a period of six months to be taken up by the research fellow at a single stretch period from January to June. It may be extended till the month of December if it can be extended. The fellowship is provided with a total grant of INR 1,80,000 with additional facilities of accommodation, local transportation and support of field staff work.
Study subjects
The fellowship is awarded to the eligible candidates to work on the rural development projects. Interested and motivated candidates must submit a research proposal on any of the following research criteria or themes.
1. Influence of charging agronomy on economy of crops such as wheat and mustard in the semi-arid regions of India.
2. Understanding the changing gender roles through various interfaces of rural development.
3. Enhancing the community participation through capacity building.
4. Comparative research study of the Panchayati Raj Institutions (PRI) policies in Haryana and Rajasthan.
5. Comparative research study of the performance of water management institutions in the semi-arid regions of India.
6. Facilitators and impediments in capturing gender disaggregated data for water, sanitation, and hygiene in India.
Course level
The fellowship is provided to the doctoral/post doctoral candidates in the selected districts of India including the Alwar district of Rajasthan and Mewat district of Haryana.
Scholarship Provider
The fellowship is provided by the Institute of Rural Research and Development (IRRAD).
Scholarship can be taken at
The fellowship can only be taken at India.
Eligibility criteria
Interested candidates need to provide a research proposal on any of the available research themes mentioned above. The research proposal should describe the need of the proposal study, objective, literary review, research questions, methodology and the scope of the study. The scholarship is open for Indian nationals alone. The research proposal should not exceed 2500 words. The applicant should be a full time researcher or can be a PhD candidate.
Duration of awards
The fellowship is scheduled for a period of six months and can be taken up at a single stretch by the candidate from the month of January to June of the academic year. It may also get extended till the end of December.
Scholarship coverage
The fellowship is provided with a total grant of INR 1,80,000/-. The additional aids such as residential accommodation, field staff support and local transportation will be provided in case there is a necessity of primary data collection in intervention areas of IRRAD.
How to apply
The candidates can submit their research proposal together with the curriculum vitae focusing on the prior research work experience/research publications including two references to firstname.lastname@example.com.
Further Information
The further information can be obtained from the following link


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Boris Becker and partypoker team up to raise money for German charity Herz Für Kinder
Leading online poker brand, partypoker.net and their ambassador, Boris Becker, have teamed up to create a one-off charity event at King's Casino Rozvadov, raising money for children's charity, Herz Für Kinder. Boris is joined by fellow German talent such as Julius Brink and David Odonkor at the invitational event on Saturday, 18th February.
The evening will consist of a Sit and Go where 32 invited players including partypoker ambassadors Sam Trickett, Jan Jachtmann, Beata Jambrik, Natalia Breviglieri and Patrick Leonard will play three rounds, paying a bounty of between €100 to €500 to charity upon being knocked out. An entry into Day 1 of the partypoker MILLIONS worth £5,300 is up for grabs for the winner. Following this, Boris Becker will play heads up against the winner of the partypoker "Beat the Ace" promotion, David Forsyth. The event will end with a High Stakes Cash Game.
Boris Becker, six-time major singles winner, said: "I'm proud to be supporting the great work of the team at >>Herz Für Kinder<<, partnering with partypoker to create this brilliant event. We're joined by some great names from the world of sport and poker, so we're hoping for an exhilarating evening in Rozvadov, raising as much money as possible."
Tom Waters, Managing Director of partypoker said: "We are really thrilled that we have been able to bring these German celebrities and our partypoker ambassadors together to support Boris' charity, Herz Für Kinder. The evening will be streamed live from our twitch channel, partypokertv, with commentary in German and English to allow everyone to keep up with the action."