Strong Heart Ep 22 Eng Sub
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Strong Heart Ep 22 Eng Sub
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(A) Mean value of TF (%) with individual animals. Horizontal bar indicates mean value of each group. (B) Relationship between TF (%) and Elow (log scale) showed the strong correlation (r2 = 0.930, P
כּי continues the reason (begun in Proverbs 8:6) for the Hearken! (cf. Proverbs 1:15-17; Proverbs 4:16.); so that this second reason is co-ordinated with the first (Fl.). Regarding אמת , vid., at Proverbs 3:3; הגה , here of the palate (cf. Psalms 37:30), as in Proverbs 15:28 of the heart, has not hitherto occurred. It signifies quiet inward meditation, as well as also (but only poetically) discourses going forth from it ( vid., at Psalms 1:2). The contrary of truth, i.e., moral truth, is רשׁע , wickedness in words and principles - a segolate, which retains its Segol also in pausa, with the single exception of Ecclesiastes 3:16.
Ver. 12 follows Proverbs 8:11 = Proverbs 3:15 as a justification of this estimating of wisdom above all else in worth. Regarding אני with Gaja, vid., the rule which the accentuation of this word in the three so-called metrical books follows in Merx' Archiv, 1868, p. 203 (cf. Baer's Torath Emeth, p. 40). We translate: ego sapientia involo sollertiam , for the verb שׁכן is construed with the accusative of the object, Proverbs 2:21; Proverbs 10:30; 37:3 (cf. גוּר , Psalms 5:5), as well as with ב , Genesis 26:2, Ps. 69:37. Wisdom inhabits prudence, has settled down, as it were, and taken up her residence in it, is at home in its whole sphere, and rules it. Bertheau not unsuitably compares οἰκῶν with μόνος ἔχων , 1 Timothy 6:16. Regarding מזמּות , vid., Proverbs 1:4; Proverbs 5:2. It denotes well-considered, carefully thought out designs, plans, conclusions, and דּעת is here the knowledge that is so potent. This intellectual power is nothing beyond wisdom, it is in her possession on every occasion; she strives after it not in vain, her knowledge is defined according to her wish. Wisdom describes herself here personally with regard to that which she bestows on men who receive her.
Here we are led to think of legislation, but the usage of the language determines for the Po. חקק only the significations of commanding, decreeing, or judging; צדק is the object accus., the opposite of חקקיאון (decrees of unrighteousness), Isaiah 10:1. רזן is a poetic word, from רזן = Arab. razuna , to be heavy, weighty, then to be firm, incapable of being shaken, figuratively of majestic repose, dignity (cf. Arab. wqâr and כּבוד ) in the whole external habitus , in speech and action such as befits one invested with power (Fl.).
In this verse part of Proverbs 3:16 is repeated, after which אתּי is meant of possession ( mecum and penes me ). Regarding הון , vid., Proverbs 1:13; instead of the adjective יקר there, we have here עתק . The verb עתק brev signifies promoveri , to move forwards, whence are derived the meanings old (cf. aetas provecta , advanced age), venerable for age, and noble, free (cf. עתּיק , Isaiah 28:9, and Arab. 'atyḳ , manumissus ), unbound, the bold. Used of clothing, עריק (Isaiah 23:18) expresses the idea of venerable for age. עתק used of possessions and goods, like the Arab. 'âtak , denotes such goods as increase during long possession as an inheritance from father to son, and remain firm, and are not for the first time gained, but only need to be inherited, opes perennes et firmae (Schultens, Gesenius' Thesaur., Fleischer), although it may be also explained (which is, however, less probable with the form עתק ) of the idea of the venerable from opes superbae (Jerome), splendid opulence. צדקה is here also a good which is distributed, but properly the distributing goodness itself, as the Arab. ṣadaḳat , influenced by the later use of the Hebrew צדקה ( δικαιοσύνη = ἐλεημοσύνη ), denotes all that which God of His goodness causes to flow to men, or which men bestow upon men (Fl.). Righteousness is partly a recompensative goodness, which rewards, according to the law of requital, like with like; partly communicative, which, according to the law of love without merit, and even in opposition to it, bestows all that is good, and above all, itself; but giving itself to man, it assimilates him to itself ( vid., Psalms 24:7), so that he becomes צדיק , and is regarded as such before God and men, Proverbs 8:19.
She also there says that she was before all celestial and earthly beings, the first with Ormuzd, and that all that is celestial and earthly arose and also remains in existence by her. But the earth was the dearest object of her delight in the whole world; to help in establishing it (Proverbs 3:19) was her joyful occupation; to fashion it, and to provide it with the multiplicity of existences designed for it, was the most pleasant part of her creative activity. For the earth is the abode of man, and the heart-pleasure of Wisdom was with ( את , prep.) the children of men; with them she found her high enjoyment, these were her peculiar and dearest sphere of activity.
This verse gives the reason for pronouncing those happy who honour Wisdom. The Chethı̂b is כי מצאי מצאי חיּים , but the passing over into the sing. 35b is harsh and objectionable; the Kerı̂ rightly regards the second מצאי as a mistaken repetition of the first, and substitutes כי מצאי מצא חיים , with which the וחטאי (Proverbs 8:36) of the antithesis agrees. Regarding מצאי , for which, less accurately, מצאי (only with the Dechî without Metheg) is generally written, vid., Accentuationssystem, vii. 2. הפיק , to get out = reach, exchanged with מצא , Proverbs 3:13 ( vid., there); according to its etymon, it is connected with מן , of him from or by whom one has reached anything; here, as Proverbs 12:2; Proverbs 18:22, God's favour, favorem a Jova impetravit .
In population-based studies, heart failure with normal left ventricular (LV) ejection fraction (HFNEF) is now increasingly recognized and referred to as diastolic heart failure. However, the pathogenic mechanisms underlying HFNEF are incompletely understood, mainly because of limited availability of human myocardial biopsy material. Nevertheless, recent studies have examined in vivo hemodynamics, in vitro cardiomyocyte function, myofilamentary protein composition, collagen content and deposition of advanced glycation end products from LV endomyocardial biopsies. These measures were compared between HFNEF patients, subjects without symptoms of heart failure (controls), patients with heart failure and reduced ejection function (HFREF), and patients with HFNEF and HFREF with diabetes mellitus. This article summarizes the various findings of these studies and focuses on the possible correlations among altered LV myocardial structure, cardiomyocyte function, myofilamentary proteins, and extracellular matrices. These findings revealed novel mechanisms responsible for diastolic LV dysfunction, and they have important therapeutic implications, particularly HFNEF, for which a specific heart failure treatment strategy is largely lacking.