Essence Life , Essance , Batean City Energy Levels Clinial Trails

Clinical Recommendations for the Medical Respite Setting

Posted on November 14, 2011

The National HCH Council highlights the unique clinical work being offered in medical respite settings in this new publication. The recommendations focus on common admitting diagnoses from nine medical respite programs across the United States. Each diagnosis includes recommendations for assessment, management, prevention, and outcomes that can be used to determine discharge from the medical respite setting. Although this document is intended to be used primarily by clinicians working in the medical respite setting, it also acts as a compelling tool for describing to policy makers the recuperative care needs of people experiencing homelessness, which are often beyond the scope of acute care hospitals and homeless shelters.

Read the Clinical Recommendations for the Medical Respite Setting.

Sunrise of the Virgina Military Institute as a School of Arms, Woodrow Wilson,

The Acadians (French: Acadiens, IPA: [akadjɛ̃]) are the descendants of the 17th-century French colonists who settled in Acadia (located in the Canadian Maritime provinces – Nova Scotia, New Brunswick, and Prince Edward Island – as well as part of Quebec, and in the U.S. state of Maine).

Acadia was a colony of New France. Although today most of the Acadians and Québécois are French speaking (francophone) Canadians, Acadia was a distinct colony of New France, and was geographically and administratively separate from the French colony of Canada (modern day Quebec), which led to Acadians and Québécois developing two rather distinct histories and cultures.^[3]

The settlers whose descendants became Acadians came from "all the regions of France but coming predominantly directly from the cities".^[4]

Prior to the British Conquest of Acadia in 1710, the Acadians lived for almost 80 years in Acadia. After the Conquest, they lived under British rule for the next forty-five years.

During the French and Indian War, British colonial officers and New England legislators and militia carried out the Great Expulsion of 1755–1763.

They deported approximately 11,500 Acadians from the maritime region. Approximately one-third perished from disease and drowning.

One historian compared this event to a contemporary ethnic cleansing, while other historians suggested that the event is comparable with other deportations in history.^[5]

Many later settled in Louisiana, where they became known as Cajuns. Others were transported to France^[6] (but note the subsequent policies by Henri Peyroux de la Coudreniere).

Later on many Acadians returned to the Maritime provinces of Canada, most specifically New Brunswick.

Most who returned ended up in New Brunswick because they were barred by the British from resettling their lands and villages in the land that became Nova Scotia.

This was a British policy to assimilate them with the local populations where they resettled.

Acadians speak a dialect of French called Acadian French. Many of those in the Moncton, New Brunswick area speak Chiac and English.

The Louisiana Cajun descendants mostly speak English, with a distinct local dialect known as Cajun English being prominent, but some still speak Cajun French, a French dialect developed in Louisiana.

The Judean Civil War initially began after the conquest of Gaza by Jannaeus.

Due to Jannaeus’ victory at Gaza, the Nabatean kingdom no longer controlled their trade routes to Rome and Damascus.

Therefore Nabatean king Obodas I launched an attack on Judea in the Golan. Potentially, the war with the Nabateans was the last straw against a war-mongering king and an incompetent High Priest.

After Jannaeus was defeated in battle against Obadas, he returned to fierce Jewish opposition in Jerusalem. A civil war broke out between Pharisaic supported Jewish rebels and Jannaeus.

Overall, the war lasted six years and left 50,000 Judeans dead. After Jannaeus succeeded early in the war, the rebels unbelievably asked for Seleucid assistance.

Judean insurgents joined forces with Demetrius III to fight against Jannaeus. The Seleucid forces defeated Jannaeus at Schechem and forced him into exile in the mountains.

However, these Judean rebels ultimately decided that it was better to live under a terrible Jewish king than backtrack to a Seleucid ruler. After 6,000 Jews returned to Jannaeus, Demetrius was defeated. The end of the Civil War brought a sense of national solidarity against Seleucid influence.

Nevertheless, Jannaeus was uninterested in reconciliation within the Judean State.

The aftermath of the Judean Civil War consisted of popular unrest, poverty and grief over the fallen soldiers on both sides.

The greatest impact of the war was the victor’s revenge. Josephus reports that Jannaeus brought 800 rebels to Jerusalem and had them crucified.

Even worse, Jannaeus had the throats of the rebel’s wives and children cut before their eyes as Jannaeus ate with his concubines.

This incredible account is supported in the Dead Sea Scrolls. In the Nahum Pesher, the Judean Civil War and Jannaeus’ brutal retribution are specifically mentioned.

“(2) The interpretation of it concerns Demetrius, King of Greece, who sought to enter Jerusalem on the advice of the Seeker-After-Smooth-Things.

(3) But God did not give Jerusalem into the power of the Kings of Greece from Antiochus until the rise of the rulers of the Kittim…

(6b) Its interpretation concerns the Lion of Wrath (7) which will bring vengeance against the Seekers-After-Smooth-Things; he would hang men alive.”

In this passage, The Seekers-After-Smooth-Things represent the Jewish Rebels, the Lion of Wrath represents Alexander Jannaeus, and the rulers of Kittim signify the Roman Empire. Given that this passage mentions the Roman takeover, it was clearly written after the fall of the Hasmonean Dynasty.

Nevertheless, substantiation of Josephus’ account of the crucifixion of Jewish rebels by Jannaeus quells any doubt of historicity of this event.

Judea is the term applied from about 300 B.C. by Greeks and Romans to the land inhabited by the Jews. The limits of the country are to be gathered from passages in Nehemiah (iii, and vii.) and in I and II Maccabees.

These reports, while not entirely accordant, yet supplement each other, and start from the point of view either of governmental rule, of tribal possession, or of relationship to the religious community. The boundaries are fairly well indicated in Neh. iii.; on the south Bethzur marked the border, in the north Bethhoron, and on the west Emmaus, and these are approximately the limits implied in the Books of Maccabees (of. the list of fortresses "in Judea" in I Macc. ix. 50 sqq.).

Under the Persians, as under the Greeks, this region shared the fate of southern Syria. After the death of Alexander the Great it fell into the hand of the Ptolemies (q.v.), who held control of it almost continuously till 198 B.C. It was a part of the province of "Celesyria" (I Macc. x. 69) or of "Celesyria and Phenice" (II Macc. iii. 5).

The inhabitants, on account of their religion, were granted many privileges until the time of Antiochus Epiphanes, but the payment of tribute was enforced, if necessary, by the presence of garrisons, a situation which the Maccabean revolution brought to an end (I Macc. x. 25-45).

The Greek name for this territory, loudaia, as well as the adjective loudaios, is not to be derived from the Hebrew Yehudhi, but from the Aramaic Yehudhay (Ezra iv. 12; Dan. iii. 8).

The earliest sure traces of the use of this name are found at the end of the fourth century B.C., contemporaneously with the beginning of Greek control of the Orient.

In I Maccabees the usage is divided between the normal Greek form and a Hebraizing form louda, with a preference for the latter. As a result of the Hasmonean uprising (see HASMONEANS) the territory was enlarged and the name had both a narrow and a wider content. The extension of territory was begun by Jonathan, when in 147 B.C. Alexander Bales gave to him the city of Ekron with its surrounding territory.

In 145 B.C. Demetrius II. added three districts in the north and west which bad belonged to Samaria (I Macc. xi. 28, 34, 57), named "Apherema, Lydda, and Ramathem" after the names of their chief cities. Apherema is probably the Ephraeim or Efraea of the Onomasticon (ccliv. 118, cclvii. 121), about twenty Roman miles north of Jerusalem; Lydda corresponds to the Lod of the Old Testament (Ezra ii. 33); and Ramathem was about nine miles northeast of Lydda and six west of Thamna.

The probable reason for this grant was that the population was largely Jewish. Soon after, Bethzur was taken away from the Seleucid� (I Macc. xi. 66), and in 142 B.C. Joppa was taken and then Judaized (I Macc. xii. 33), and the same happened to Gezer (I Macc. xiii. 43 sqq.).

John Hyrcanus took Medaba and Samega across the Jordan, also Samaria and Scythopolis, and in the south the territory of the Idumeans.

Different tribes and little nations

Aristobulus conquered from the Itureans a part of their territory. Alexander Jann�us annexed considerable territory across the Jordan and Raphia, Anthedon, and Gaza on the Mediterranean. In 63 B.C. Pompey restricted Judea to strictly Jewish territory. Herod came into possession of Samaria, Batanea, Auranitis, Trachonitis, and the region of the Jordan sources. During the first century of the Christian era the changes in apportionment of the territory were numerous.

In the second century Judea came to be called Syria Palestina, and after the fourth century simply Palestina. Josephus distinguishes Judea

from Samaria, makes Judea stand for the region under Hyrcanua or Herod, or for the district ruled by procurators after 6 A.D., or for the region granted to Vespasian.

When he extends the use of the word, he uses the phrase "all Judea," equivalent to the "Canaan" of the Old Testament.
Not true

2. Boundaries of Judea Proper.

Judea as treated in this article is the smaller region as distinguished from Samaria, Galilee, and Perea, defined partly in Josephus and in the Talmud. Josephus (Ant. XIV., iii. 4) makes Kore�, the modern Karawa, the most northern city, and includes the regions of Thamna, Gophna, and Akrabattine (that is, the Akrabbein of the Onomasticon ccxiv.), while Josephus draws the line of the northern boundary through Anuath Borkaios, possibly the 'Othnay of the Talmud. The Talmud also locates Antipatria as a boundary city, possibly the modern Kalat Ras al-A�n northwest of Jaffa and north of Lydda. Whether Judea at the beginning of the Christian era included a part of the coast is doubtful. Joppa had been in the possession of the Jews and Jamnia had a large Jewish population, but the way in which Josephus

Are You Dan The Man

The Book of Daniel Chapter 8 says:

"2 In the vision I was looking and saw myself in Susa the capital, in the province of Elam, and I was by the river Ulai.

3 I looked up and saw a ram standing beside the river. It had two horns. Both horns were long, but one was longer than the other, and the longer one came up second. 4 I saw the ram charging westward and northward and southward.

http://en.wikipedia.org/wiki/Cyrus_the_Great_in_the_Quran

All beasts were powerless to withstand it, and no one could rescue from its power; it did as it pleased and became strong.

5 As I was watching, a male goat appeared from the west, coming across the face of the whole earth without touching the ground. The goat had a horn between its eyes.

6 It came toward the ram with the two horns that I had seen standing beside the river, and it ran at it with savage force."

abataean city. dysfunction at energy level abd cel

Essence Life , Essance , Batean City Energy Levels Clinial Trails

Clinical Recommendations for the Medical Respite Setting

Saturday, May 12, 2012

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