Batloliswe njengelwane ezisengozini khulu, ngebanga lokobana babahlanganisa ngokomseme nabokatsu bekhaya. Begodu abokatsu bomango abamsulwa abangakahlanganiswa sele baphelile kwezinye iindawo lapha kunabokatsu bekhaya. Ungalokothi ulandelwe ama-URL akho ngamagama angukhiye, gcina indlela yokukhomba ngokucacile ngangokunokwenzeka. Ukwenza kanjalo, khumbula ukukhipha amagama okuma kuzo zonke izindleko (njengalabo abavame ukukwenza: ",," "," "ku," "a," njll. ) Ngaphezu kwalokho, uhudo elimhlophe lingase libonise kuwukwephula ukusebenza gallbladder, noma kunalokho ukuvimbela esinqunyiwe noma ephelele esiqeshini biliary. sezinyawo White kuba Bile ngenxa. Uma kungekho outflow kwalo, isisindo, elula. The principle of washing the hands before celebrating the holy Liturgy  at first an obvious practical precaution of cleanness, then interpreted also symbolically  occurs naturally in all rites. In the Eastern rites this is done at the beginning as part of the vesting; it is generally accompanied by the same fragment of Psalm 25 (vv. 6-12) said in the West after the Offertory. But in the "Apost. Const.", VIII, 11, the hands of the celebrants are washed just before the dismissal of the catechumens (Brightman, 13), in the Syriac and Coptic rites after the creed (ib., 82 and 162). Cyril of Jerusalem also mentions a washing that takes place in sight of the people (Cat. Myst., v). So also in the Roman Rite the celebrant washes his hands before vesting, but with another prayer ("Da, Domine, virtutem", etc., in the Missal among the "Orationes ante Missam"). The reason of the second washing, during the Mass, at Rome was no doubt the special need for it after the long ceremony of receiving the loaves and vessels of wine from the people at the Offertory (all of which is absent from the Eastern rites). The first Roman Ordines describe a general washing of hands by the celebrant and deacons, who have received and carried the offerings to the altar, immediately after they have done so ("Ordo Rom. I", 14; "Ordo of St. Amand" in Duchesne, "Origines du Culte", 443, etc.; in the St. Amand Ordo the Pontiff washes his hands both before and after the Offertory). There is as yet no mention of any psalm or prayers said at the time. In the Gallican Rite the offerings were prepared before Mass began, as in the East; so there was no Offertory nor place for a Lavabo later. At Milan there is now an Offertory borrowed from Rome, but no washing of hands at this point; the Mozarabic Liturgy also has a Romanizing Offertory and a washing, but without any prayer (Missale Mixtum", P.L., LXXXV, 538). The Roman Rite had in the Middle Ages two washings of the hands at the Offertory, one just before, while the deacon spread the corporal on the altar, one immediately after the incensing that follows the offertory (Durandus, "Rationale", IV, 28; Benedict XIV, "De SS. Missæ Sacrif.", II, 11). The first of these has now disappeared. The second was accompanied by the verses 6-12 of Psalm xxv. This psalm is first mentioned by the medieval commentators (e.g. Durandus, loc. cit.). No doubt it was said from very early times as a private devotion obviously suitable for the occasion. We have noted that it accompanies the washing before the Liturgy in the Byzantine Rite. Benedict XIV notes that as late as his time (eighteenth century) "in some churches only some verses are said" (loc. cit.) although the Missal requires that all (that is from v. 6 to the end) be recited. Cyril of Jerusalem (loc. cit.) already explains the washing as a symbol of purity of the soul; all the medieval writers (Durandus, loc. cit.; St Thomas Aquinas, "Summa Theol.", III, Q. lxxxiii, art. 5, ad 1um; etc.) insist on this idea.