text:
English: American Standard Version English: Basic English Bible English: Kempton Translation English: King James Version English: World English Bible English: Young's Literal Translation Hebrew OT: BHS (Consonants & Vowels) Latin: Vulgata Clementina English: Darby Version English: Douay-Rheims English: Webster's Bible Afrikaans 1953 Arabic: Smith & Van Dyke Chinese: NCV (Simplified) Chinese: NCV (Traditional) Chinese: Union (Simplified) Chinese: Union (Traditional) Czech BKR Danish Dutch Staten Vertaling Esperanto Estonian Finnish: Bible (1776) Finnish: Pyhä Raamattu (1933/1938) French: Louis Segond (1910) French: Martin (1744) German: Elberfelder (1871) German: Elberfelder (1905) German: Luther (1545) German: Luther (1912) Greek: Modern Greek OT: LXX [A] Accented Greek OT: LXX [A] Accented Roots & Parsing Greek OT: LXX [A] Unaccented Greek OT: LXX [A] Unaccented Roots & Parsing Hebrew: Modern Hebrew OT: BHS (Consonants Only) Hrvatski prijevod Hungarian: Karoli Italian: Giovanni Diodati Bible (1649) Italian: Riveduta Bible (1927) Japanese Bible Japanese Bible (kougo) 한국 성경 (Korean) Lithuanian Myanmar/Burmese: Judson (1835) Norwegian: Det Norsk Bibelselskap (1930) Portuguese: Almeida Atualizada Russian: Synodal Translation (1876) Serbian (Daničić, Karadžić) Spanish: Reina Valera (1909) Spanish: Sagradas Escrituras (1569) Swedish (1917) Tagalog: Ang Dating Biblia (1905) Thai: from KJV Turkish Vietnamese (1934) Xhosa
創世記 出埃及記 利未記 民數記 如申命记 約書亞記 士師記 路得记 撒母耳記上 撒母耳記下 列王纪上 列王纪下 历代志上 历代志下 以斯拉记 尼希米记 以斯帖记 約伯記 詩篇 箴言 传道书 以賽亞書 耶利米書 耶利米哀歌 以西結書 但以理書 何西阿書 約珥書 阿摩司書 俄巴底亞書 約拿書 彌迦書 那鴻書 哈巴穀書 西番雅書 哈該書 撒迦利亞書 瑪拉基書 馬太福音 馬可福音 路加福音 約翰福音 使徒行傳 羅馬書 哥林多前書 哥林多後書 加拉太書 以弗所書 腓立比書 歌羅西書 帖撒罗尼迦前书 帖撒罗尼迦后书 提摩太前書 提摩太后書 提多书 腓利门书 希伯來書 雅各書 彼得前书 彼得後書 約翰一書 約翰二書 约翰三书 犹大书 啟示錄
Kapitola 1 Kapitola 2 Kapitola 3 Kapitola 4 Kapitola 5
耶利米哀歌 2
Chinese: NCV (Traditional)
1 神懲罰耶路撒冷主在烈怒中,怎麼竟然使黑雲遮蓋錫安的居民("居民"原文作"女子")!他把以色列的以色列的榮美,從天天上拋到地上;他在發怒的日子,竟不記念自己的腳凳腳凳。
2 主吞吞滅了雅各雅各所有住處,毫不顧惜;他在忿怒中,把猶大猶大居民的堅固城拆毀;他使國家國家和國中眾領袖都倒在地上,受盡羞辱。
3 他在烈怒中砍斷以色列以色列所有的角;他從仇敵面前,收回自己的右手。他像吞滅四周物件的火火燄,在雅各雅各中間焚燒。
4 他像仇敵拉弓弓,他的右手已經預備好。他像敵人敵人把一切悅人眼目的都殺殺滅了;他如火火的忿怒倒在錫安居民("居民"原文作"女子")的帳棚上。
5 主好像成了仇敵;他吞吞滅了以色列以色列和她所有的宮殿宮殿,毀壞了她的堅固城。他在猶大猶大居民的中間,增添了悲哀和哭號。
6 他把自己的住所破壞,好像園子一樣;他毀壞了屬他的聚會之處。耶和華耶和華使節期和安息日安息日都在錫安被忘記忘記;他在他的盛怒中棄絕了君王王和祭司祭司。
7 主主丟棄了自己的祭壇祭壇,厭棄了自己的聖所。他把宮殿宮殿的圍牆,交付在仇敵的手手裡;他們在耶和華的耶和華的殿中喧嚷,好像慶祝節日一樣。
8 耶和華耶和華定意要拆毀錫安居民("居民"原文作"女子")的城牆城牆;他拉了準繩,決不停手手,務要把它吞吞滅。他使堡壘和城牆城牆都悲哀,一同受痛苦。
9 錫安的眾城門門已經陷入地裡;耶和華耶和華把錫安的門門閂都毀壞折斷了。錫安的君王王和領袖都身在列國中;錫安再沒有律法了;它的眾先知先知也得不到從耶和華耶和華而來的異象異象。
10 錫安居民居民("居民居民"原文作"女子")的長老長老都坐坐在地上,默默無聲;他們把塵灰撒在頭頭上,腰束麻布麻布。耶路撒冷耶路撒冷的處女處女都垂頭頭至地。
11 我的眼睛眼睛因流淚而失明,我的心腸激動,我的肝肝膽傾倒在地,都因我的子民("我的子民"原文作"我子民的女子")遭毀滅,孩童和嬰兒嬰兒在城裡的街上昏倒。
12 他們像被刺傷的人昏倒在城裡街上的時候,他們在母親的母親的懷懷裡快要喪命的時候,他們就問母親母親:"五穀和酒在哪裡呢?"
13 耶路撒冷耶路撒冷的居民哪,我怎樣向你說明呢?用甚麼與你比較呢?錫安的居民哪,我們用甚麼跟你相比,好安慰安慰你呢?你的裂口像海海那樣大大,誰能醫治你呢?
14 你的假先知先知為了你所見的異象,盡是虛謊和愚昧;他們沒有顯露你的罪孽,使你的命運得以挽回;他們為你所得的默示,全是虛謊,是引人走錯路的。
15 所有過路路的人,都拍掌嘲笑你;他們嗤笑耶路撒冷耶路撒冷的居民,並搖頭頭說說:"被人稱為最完美,為全地所喜悅的,就是這城嗎?"
16 你所有的仇敵都張開口口攻擊你,他們嗤笑你,又咬牙牙切齒齒,說說:"我們吞吞滅它了!這真是我們期待的日子!我們等到了!親眼看看見了!"
17 耶和華耶和華作成了他定意去作的,成就了他的話,就是他昔日所宣告的,他把你拆毀,並不憐惜,他使仇敵因勝過你而高興高興,他高舉你敵人的敵人的角。
18 錫安居民("居民"原文作"女子")的城牆城牆啊,你要一心心向主哀求;願你的眼淚眼淚像江河河般湧流流,晝夜不息;願你得不著歇息,願你眼中的瞳人不能休息。
19 夜裡每到交更的時分,你要起來呼喊;在主面前你要傾心心如水水!你的孩童在各街頭頭上因飢餓而昏倒,你要為他們的性命向主舉手禱告。
20 "耶和華耶和華啊,求你觀看看!求你鑒察!你曾這樣對待過誰呢?難道婦人應該吃吃掉自己所生的,就是自己所撫養的嬰孩嗎?難道祭司祭司和先知先知應該在主的主的聖所裡被殺被殺害嗎?"
21 少年人和老年人都在街上倒臥在地死了;我的年輕年輕男女都倒斃於刀下;在你忿怒的日子,你殺殺了他們,你屠殺殺了他們,毫不憐惜。
22 耶路撒冷的哀禱你從四圍招聚驚嚇我的,好像招聚人過節的日子一樣。在耶和華耶和華忿怒的日子,沒有人可以逃脫,可以生存。我所撫育、所養大的,我的仇敵都滅盡了。
天堂的奥秘 402, 414, 921, 1071, 1460, 2015, 2162, ...2327, 2336, 2362, 2686, 2832, 2851, 3024, 3183, 4779, 5044, 5608, 6377, 6419, 6524, 6997, 7418, 9166, 9248, 9479, 9496, 9714, 9815, 10031, 10123, 10182
Apocalypse Revealed 20, 49, 158, 166, 270, 285, 299, ...316, 323, 325, 392, 435, 470, 492, 501, 538, 585, 612, 620, 788, 898, 899
Apocalypse Explained 31, 69, 187, 195, 204, 304, 315, ...316, 357, 376, 386, 391, 413, 556, 577, 606, 637, 652, 750, 799, 850, 863, 1175
利未記 26:17, 31
如申命记 28:15, 36, 52, 63, 32:22
撒母耳記上 4:21, 22, 7:6, 28:6, 16
列王纪上 9:7, 8, 9
列王纪下 21:13, 25:7, 9
历代志上 28:2
历代志下 15:3, 34:25, 36:17
尼希米记 1:3
約伯記 2:12, 13, 19:11
詩篇 7:13, 35:21, 25, 44:15, 48:3, 50:2, 74:4, 7, 9, 11, 89:40, 41, 43, 45, 132:7, 142:3
以賽亞書 3:26, 5:5, 6, 9:15, 15:3, 22:5, 24:12, 51:20, 63:10, 64:9
耶利米書 4:26, 27, 31, 5:31, 6:25, 7:20, 9:18, 20, 14:17, 18, 19, 19:8, 9, 15, 21:5, 7, 26:6, 27:10, 14, 28:15, 29:8, 9, 30:12, 13, 14, 15, 40:3, 42:18, 45:4, 51:22, 34, 52:11, 13, 14
耶利米哀歌 1:2, 3, 4, 5, 11, 12, 13, 15, 16, 20, 21, 3:43, 44, 46, 4:4, 10, 11, 13, 16
以西結書 5:10, 11, 15, 7:14, 26, 9:7, 13:13, 22, 16:13, 14, 23:32, 24:21
但以理書 9:12, 16
何西阿書 3:4, 9:12, 13
彌迦書 1:16, 2:11, 3:5, 4:11
那鴻書 1:6, 3:19
西番雅書 1:2, 3:18
馬太福音 5:34, 35
啟示錄 6:17
腳
腳凳
A footstool, as in Psalm 132:7, signifies the Lord's church in the earths. A footstool, as in Psalm 110:1, signifies the lowest region under the...
吞
To 'swallow' signifies natural truth.
雅各
猶大
A bow signifies falsity of doctrine destroying truth, and spear, the falsity of evil destroying good. (Jer. 6:23.)
宮
安息日
In Exodus 31:13, 'verily my Sabbaths ye shall keep,' signifies continuous holy thought about the union of the Lord's divine with His human.
忘記
To forget, in the internal sense, signifies nothing else but removal and apparent privation.
祭司
Priests' represent the Lord regarding His divine good. When they do not acknowledge the Lord, they lose their signification of the Lord.
The first altar mentioned in the Word was built by Noah after he came out of the ark. On that altar, he sacrificed clean animals...
耶和華的
城牆
'A wall' signifies truth in outer extremes. 'A wall,' as in Revelation 21, signifies the divine truth proceeding from the Lord, and so, the truth...
"Gates" in ancient times had a significance that does not hold in the modern world. Cities then were enclosed by walls for protection; gates in...
先知
The idea of a "prophet" is very closely tied to the idea of the Bible itself, since the Bible was largely written by prophets. At...
異象
Vision is the innermost revelation, which is of perception. Visions are according to the state of humankind. The visions of people whose interiors are closed,...
長老
Elders are mentioned in the Bible mainly in two ways: First the elders of Israel: and second the 24 elders seated about the throne of...
'Virgins,' as in Revelation 14:4, signify people who love truths because they are truths, so from a spiritual affection. 'Virgin' signifies the church as a...
It's common to say "I see" when we understand something. And indeed, "seeing" in the Bible represents grasping and understanding spiritual things. So it makes...
肝
'The liver,' as in Exodus 29:13, signifies interior purification, and 'the caul above the liver,' the inferior good of the external or natural self.
The infants in the street,' in Jeremiah 9:21, signify truth beginning to grow.
In general, mothers in the Bible represent the Lord's church on earth, or the church among those who know and follow the Lord. In some...
"Bosom" in general terms means the chest, but more as the seat of the emotions than simply as part of the body. You'd think of...
When the Bible talks about someone being comforted or consoled, it generally means that they are being offered ideas that will help bring them to...
These days we tend to think of "roads" as smooth swaths of pavement, and judge them by how fast we can drive cars on them....
說
To look,' as in Genesis 18:22, signifies thinking, because seeing denotes understanding. Look not back behind thee,' as in Genesis 19:17, means that Lot, who...
To make glad signifies influx and reception from joy of heart.
敵人
Foes, or adversaries, denote the falsities of evil. Foes, or adversaries, when predicate of the Lord, signifies to avert falsities derived from evil.
敵人的
眼淚
'A tear' signifies grief because of a lack of understanding of truth.
A 'stream' signifies aspects of intelligence.
年輕
"Youths" or "Young men" generally represent intelligence or the understanding of truth. This is fitting, since adolescent boys tend to be more advanced intellectually than...
English: American Standard Version English: Basic English Bible English: Kempton Translation English: King James Version English: World English Bible English: Young's Literal Translation Hebrew OT: BHS (Consonants & Vowels) English: Darby Version English: Webster's Bible Afrikaans 1953 Arabic: Smith & Van Dyke Chamorro (Psalms, Gospels, Acts) Chinese: NCV (Simplified) Chinese: NCV (Traditional) Chinese: Union (Simplified) Chinese: Union (Traditional) Czech BKR Danish Dutch Staten Vertaling Esperanto Estonian Finnish: Bible (1776) Finnish: Pyhä Raamattu (1933/1938) French: Louis Segond (1910) French: Martin (1744) German: Elberfelder (1871) German: Elberfelder (1905) German: Luther (1545) German: Luther (1912) Greek: Modern Hebrew: Modern Hebrew OT: BHS (Consonants Only) Hrvatski prijevod Hungarian: Karoli Italian: Giovanni Diodati Bible (1649) Italian: Riveduta Bible (1927) Japanese Bible Japanese Bible (kougo) 한국 성경 (Korean) Lithuanian Malayalam Bible Myanmar/Burmese: Judson (1835) Norwegian: Det Norsk Bibelselskap (1930) Portuguese: Almeida Atualizada Russian: Synodal Translation (1876) Serbian (Daničić, Karadžić) Spanish: Reina Valera (1909) Spanish: Sagradas Escrituras (1569) Swedish (1917) Tagalog: Ang Dating Biblia (1905) Thai: from KJV Turkish Vietnamese (1934) Xhosa
Kapitola 1 Kapitola 2 Kapitola 3 Kapitola 4 Kapitola 5 Kapitola 6 Kapitola 7 Kapitola 8 Kapitola 9 Kapitola 10 Kapitola 11 Kapitola 12 Kapitola 13 Kapitola 14 Kapitola 15 Kapitola 16 Kapitola 17 Kapitola 18 Kapitola 19 Kapitola 20 Kapitola 21 Kapitola 22 Kapitola 23 Kapitola 24 Kapitola 25 Kapitola 26 Kapitola 27 Kapitola 28 Kapitola 29 Kapitola 30 Kapitola 31 Kapitola 32 Kapitola 33 Kapitola 34 Kapitola 35 Kapitola 36 Kapitola 37 Kapitola 38 Kapitola 39 Kapitola 40 Kapitola 41 Kapitola 42 Kapitola 43 Kapitola 44 Kapitola 45 Kapitola 46 Kapitola 47 Kapitola 48 Kapitola 49 Kapitola 50 Kapitola 51 Kapitola 52 Kapitola 53 Kapitola 54 Kapitola 55 Kapitola 56 Kapitola 57 Kapitola 58 Kapitola 59 Kapitola 60 Kapitola 61 Kapitola 62 Kapitola 63 Kapitola 64 Kapitola 65 Kapitola 66 Kapitola 67 Kapitola 68 Kapitola 69 Kapitola 70 Kapitola 71 Kapitola 72 Kapitola 73 Kapitola 74 Kapitola 75 Kapitola 76 Kapitola 77 Kapitola 78 Kapitola 79 Kapitola 80 Kapitola 81 Kapitola 82 Kapitola 83 Kapitola 84 Kapitola 85 Kapitola 86 Kapitola 87 Kapitola 88 Kapitola 89 Kapitola 90 Kapitola 91 Kapitola 92 Kapitola 93 Kapitola 94 Kapitola 95 Kapitola 96 Kapitola 97 Kapitola 98 Kapitola 99 Kapitola 100 Kapitola 101 Kapitola 102 Kapitola 103 Kapitola 104 Kapitola 105 Kapitola 106 Kapitola 107 Kapitola 108 Kapitola 109 Kapitola 110 Kapitola 111 Kapitola 112 Kapitola 113 Kapitola 114 Kapitola 115 Kapitola 116 Kapitola 117 Kapitola 118 Kapitola 119 Kapitola 120 Kapitola 121 Kapitola 122 Kapitola 123 Kapitola 124 Kapitola 125 Kapitola 126 Kapitola 127 Kapitola 128 Kapitola 129 Kapitola 130 Kapitola 131 Kapitola 132 Kapitola 133 Kapitola 134 Kapitola 135 Kapitola 136 Kapitola 137 Kapitola 138 Kapitola 139 Kapitola 140 Kapitola 141 Kapitola 142 Kapitola 143 Kapitola 144 Kapitola 145 Kapitola 146 Kapitola 147 Kapitola 148 Kapitola 149 Kapitola 150
詩篇 35:21
21 他們張大嘴巴嘴巴攻擊我,說說:"啊哈!啊哈!我們親眼看看見了。"
詩篇 22:14, 40:16
耶利米哀歌 2:16
以西結書 25:3
嘴巴
504. It has been shown thus far what "hail" signifies; it remains to show what "fire" signifies. "Fire" signifies in the Word the good of celestial love, and "flame" the good of spiritual love; but in the contrary sense "fire" signifies the evil arising from the love of self, and "flame" the evil arising from the love of the world. It is to be noted, that all goods whatsoever derive their existence from celestial love and from spiritual love, and that all evils whatsoever derive their existence from the love of self and the love of the world; and as "fire" signifies in the Word love in both senses, so it signifies every good and every evil that springs from either of these loves. Because "fire" is predicated in the Word both of heaven and of hell, and it has not been known heretofore that "fire" signifies love, some passages shall be cited from the Word to show in clear light that in a good sense "fire" means heavenly love, and in a bad sense infernal love.
[2] That "fire" signifies in the Word heavenly love is evident first from the signification of "the fire of the altar," as meaning heavenly love, or love to the Lord (see above, n. 496; and that "fire" not of the altar has a similar signification can be seen from the following passages. In Ezekiel:
I saw, and behold a wind of a tempest came out of the north, a great cloud, and a fire infolding itself in itself and a brightness round about it, and as it were the appearance of a living coal in the midst of the fire. Also out of the midst of it a likeness of four animals. The appearance of the animals was like burning coals of fire, and like the appearance of lamps; the same went between the animals, so that the fire was bright, and out of the fire went forth lightning. Above the firmament that was over their head was the likeness of a throne, upon which was the appearance of a man. And I saw as it were the appearance of a living coal, as the appearance of fire within it round about, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and it had brightness round about (Ezekiel 1:4, 5, 13, 26, 27; 8:2).
"The cherubim" that were seen as animals mean the Lord in respect to Divine Providence and guard that He be not approached except through the good of love; and as this guard itself is in the heavens, and especially in the inmost or third heaven, this heaven is also signified by "the cherubim" (see above, n. 152, 277, 313, 322, 362, 462); and as they especially signify the third heaven, and the Lord is above the heavens, so the Lord was seen "upon a throne above the cherubim." So, too, the "fire that appeared in the midst of the cherubim, that had brightness round about, and out of which went forth lightning;" also "about the throne and from the loins of Him that sat on the throne, upwards and downwards," signifies evidently Divine celestial love; for the Lord is Himself Divine love, and whatever proceeds from the Lord proceeds from His Divine love; this therefore is the "fire that had brightness round about it."
(Odkazy: Ezekiel 1:4-5, 1:26-27; The Apocalypse Explained 152, The Apocalypse Explained 277, The Apocalypse Explained 313, 322, 362, 462, 496)
[3] Likewise in Daniel:
He came to the Ancient of Days; His vesture is like white snow, and the hair of His head like pure wool. His throne is a flame of fire, His wheels a glowing fire; a stream of fire issues and goes forth from Him (Daniel 7:9, 10, 13).
"The Ancient of Days" also means the Lord; here "the Son of man" means the Lord in relation to Divine truth, and "the Ancient of Days" the Lord in relation to Divine good or Divine love, and He is called "the Ancient of Days" from that most ancient time when there was a celestial church, which was in love to the Lord. That church and the heaven of those who were from it are meant by "the throne which was like a flame of fire;" but "the wheels which were like a glowing fire" signify the doctrine of celestial love: the Divine love itself proceeding from the Lord is signified by "the fire issuing and going forth from before Him."
(Odkazy: Daniel 7:9-10)
[4] It is also related by Daniel that he saw:
A man clothed in linen, whose loins were girded with gold of Uphaz; His body was also like a tharshish-stone, and His face as the appearance of lightning, and His eyes as torches of fire, and His arms and His feet like the splendor of brass (Daniel 10:5, 6).
That it was the Lord who was thus seen by Daniel is evident from Revelation, where He was represented before John in nearly the same way, of whom it is said:
In the midst of the seven lampstands one like unto the Son of man, girt about at the paps with a golden girdle; and His head and hairs white as white wool, as snow; and His eyes as a flame of fire; and His feet like unto burnished brass, as if made glowing in a furnace. His appearance was like the sun (Revelation 1:13-16; 2:18).
From this similarity of the description of "the Son of man" seen by John in the midst of the seven lampstands, and of "the man clothed in linen" and "the Ancient of Days" seen by Daniel, it was evidently the Lord whom they both saw. "His face appeared as lightning and His eyes as a flame of fire" to signify the Lord's Divine love; for with man the face is a representative image of the affection of his love, and especially the eyes, for from these the love shines forth, from which they sparkle as from fire.
(Odkazy: Daniel 10:5-6)
[5] Also of the One sitting on the white horse it is said:
His eyes were as a flame of fire (Revelation 19:12).
Evidently it was the Lord in respect to the Word who was there represented as sitting upon a white horse, for it is said that He who sat on the white horse is called "the Word of God," and that He is "King of kings, and Lord of lords." Because "fire" signifies the Divine love:
The Lord was seen by Moses on Mount Horeb in fire in a bush (Exodus 3:1-3).
So, too, the Lord was seen "in fire" by Moses and all the Israelitish people when He came down upon Mount Sinai, which is thus described in Moses:
And Mount Sinai was altogether on smoke because Jehovah descended upon it in fire, so that the smoke thereof ascended as the smoke of a furnace (Exodus 19:18; Deuteronomy 4:36).
Here, too, the "fire" that was seen represented the Divine love.
(Odkazy: Exodus 3:2)
[6] Because "fire" signifies in the highest sense the Lord's Divine love, it was commanded that fire should burn continually on the altar, and that they should take of that fire for the incense-offerings. It was on this account that the Greeks and Romans had a perpetual fire among their religious observances, of which the vestal virgins had charge. That they worshiped fire as holy was derived from the ancient churches that were in Asia, all things of which worship were representative. Because "fire" signifies in the highest sense the Divine love, a lampstand was placed in the Tent of meeting, on which were seven lamps that burned continually, which is thus described in Moses:
Command the sons of Israel that they bring unto thee pure oil of the olive beaten for the light, to cause the lamps to go up continually. Aaron shall order it from evening to morning before Jehovah continually. He shall order the lamps upon the pure lampstand before Jehovah continually (Leviticus 24:2-4. Respecting this lampstand itself see Exodus 25:31-40; 37:17-24; 40:24, 25; Numbers 8:2-4).
The like is signified by the seven lamps of fire burning before the throne of God (Revelation 4:5).
But "the fire of the altar" signified Divine celestial love, and "the fire of the lampstand," which was a flame, signified Divine spiritual love. From this it is that the "oil," too, which produced the fire of the flame in the lamps of the lampstand, signifies the Divine love; also the "oil" that the five prudent virgins had in their lamps, and that the five foolish virgins did not have (Matthew 25:1-12).
(Odkazy: Exodus 40:24-25)
[7] Again "fire" signifies the Lord's Divine love, in the Gospels:
John said, I baptize you with water, but Jesus shall baptize you with the Holy Spirit and with fire (Matthew 3:11; Luke 3:16).
"Baptizing with the Holy Spirit and with fire" signifies the regeneration of man by means of the Divine truth and the Divine good of love from the Lord, the "Holy Spirit" meaning the Divine truth proceeding from the Lord, and "fire" the Divine love from which it springs.
[8] The like that is signified by "fire" is also signified by "a place for fire" in Isaiah:
Jehovah who hath His place for fire in Zion, and His oven in Jerusalem (Isaiah 31:9).
It is said "who hath His place for fire in Zion" because "Zion" signifies the church in which is celestial love; and "His oven in Jerusalem" because "Jerusalem" signifies the church in which is the truth of doctrine; celestial love is comparatively "a place for fire," and truth of doctrine is like an "oven" in which bread is prepared.
[9] Because the good of love is signified by "fire," and worship from the good of love was represented by "whole burnt-offerings," sometimes fire was sent down out of heaven and consumed the whole burnt-offering; as when a whole burnt-offering was made for the expiation of the people, which is thus described in Moses:
When the offering was made, fire went forth from before Jehovah and devoured upon the altar the whole burnt-offering and the fat; and all the people saw it, and shouted aloud and fell on their faces (Leviticus 9:24).
It is also said:
That fire from heaven devoured the whole burnt-offering of Elijah, and the wood, and the stones, and the dust, and licked up the waters that were round about in the trench (1 Kings 18:38).
This "fire" too, signified Divine love, and thence the acceptance of worship from the good of love:
Likewise the fire that went up out of the rock, and devoured the flesh and the unleavened cakes that Gideon brought to the angel of God (Judges 6:21).
Again, Divine love was signified by the command:
That the lamb should be roasted with fire, and not sodden with water, and that what remained until the morning should be burnt up with fire (Exodus 12:8-10).
(For the explanation of these verses see Arcana Coelestia 7852-7861.)
[10] Again the Lord's Divine love was signified by the fire in which the Lord went before the sons of Israel in the wilderness, when they were journeying; also by the fire over the Tent of meeting during the night, which is thus described in Moses:
Jehovah went before them by day in a pillar of cloud, to lead them in the way, and by night in a pillar of fire to give them light; neither the pillar of cloud by day nor the pillar of fire by night departed from before the people (Exodus 13:21, 22; Numbers 9:15-23; Deuteronomy 1:33).
The cloud of Jehovah was upon the tabernacle by day, and there was fire in it by night, in the eyes of all the house of Israel, throughout all their journeys (Exodus 40:38; Psalms 105:32, 39).
The "cloud appearing by day, and the fire by night," represented the Lord's protection of heaven and the church; for "the tabernacle" represented heaven and the church, "cloud and fire" protection; for "the day when there was the cloud" signifies Divine truth in light, and the "night" signifies Divine truth in shade. Lest they might be hurt by too much light they were guarded by a cloud, and from being hurt by too much shade they were guarded by a shining fire.
[11] That such was represented thereby can be seen in Isaiah:
Jehovah will create over every dwelling place of Mount Zion and over her convocations a cloud by day and a smoke and the brightness of a flame of fire by night; for over all the glory shall be a covering. And there shall be a covert for a shade in the daytime from the heat, and for a shelter and hiding place from inundation and from rain (4 :5, 6).
"The dwelling place of Mount Zion" signifies the good of the celestial church, and "her convocations" signify the truths of that good; protection lest it be hurt by too much light and by too much shade is signified by "a cloud by day," and by "a smoke and the brightness of a flame of fire by night;" therefore it is said "over all the glory shall be a covering," and that "there shall be a covert for a shade in the daytime from the heat." Lest falsities should break in because of too much light or too much shade is signified by "it shall be for a shelter and a hiding place from the inundation and from rain," "inundation and rain" meaning a breaking in of falsities.
(Odkazy: Isaiah 4:5-6)
[12] In Zechariah:
I will be unto Jerusalem a wall of fire round about, and in glory I will be in the midst of her (Zechariah 2:5).
"A wall of fire" signifies defense by Divine love, for this the hells cannot assault; "glory in the midst of her" is Divine truth therefrom in light on every side. Because "fire" signifies the Divine love, the whole burnt-offerings were called:
Offerings made by fire to Jehovah, and offerings made by fire for an odor of rest to Jehovah (Exodus 29:18; Leviticus 1:9, 13, 17; 2:2, 9, 10, 11; 3:5, 164:35; 5:12; 7:30; 21:6; Numbers 28:2; Deuteronomy 18:1); this signifying that they were adopted in order to represent worship from the good of love, "whole burnt-offerings" representing that worship, because in them the entire animals were burned in the fire and consumed.
(Odkazy: Leviticus 2:9-10, 2:9-11, 3:16, 4:31, 4:35)
[13] Because the Word is Divine truth itself united to Divine good, for everywhere in it there is a marriage of good and truth, therefore:
Elijah was seen to ascend up into heaven by a chariot of fire and horses of fire (2 Kings 2:11).
For the same reason the mountain was seen to be full of horses and chariots of fire round about Elisha (2 Kings 6:17).
For Elijah and Elisha represented the Lord in relation to the Word; therefore the "chariot" signified doctrine from the Word, and "the horses" the understanding of the Word.
[14] Again, that "fire" signifies love is evident in David:
Jehovah maketh His angels spirits, His ministers a flaming fire (Psalms 104:4).
That "He maketh angels spirits" signifies that He makes them recipients of Divine truths, consequently Divine truths; and that "He makes His ministers a flaming fire" signifies that He makes them recipients of Divine good, consequently Divine goods. (That "angels" mean in the Word the Lord in relation to Divine truth, and in a relative sense, recipients of Divine truth from the Lord, see above, n. 130, 200, 302; and that "ministers" signify recipients of the Divine good which is of Divine love, see also above, n. 155.) From this it is clear that "a flaming fire" signifies the good of love. "Fire" signifies love, because the Lord from Divine love appears in the angelic heaven as a sun, from which sun heat and light proceed; and in the heavens heat from the Lord as a sun is the Divine good of love, and light from the Lord as a sun is the Divine truth; this is why "fire" signifies in the Word the good of love, and "light" truth from good. (That the Lord from Divine love appears in the angelic heaven as a sun may be seen in the work on Heaven and Hell 116-125; and that light from that sun is Divine truth, and heat from that sun is Divine good, n. 126-140; also n. 567, 568.) It is from the correspondence between fire and love that in ordinary language, in speaking of the affections that belong to love, the expressions "to grow hot," "to burn," "to glow," "to boil," "to be on fire," and others of like meaning are used. Moreover, man grows warm from love of any kind, according to its degree.
(Odkazy: Heaven and Hell 567-568; The Apocalypse Explained 130, The Apocalypse Explained 155, 200, The Apocalypse Explained 302)
[15] So far respecting the signification of "fire" in the Word, when it is attributed to the Lord, or when it is predicated of heaven and the church. But when "fire" is predicated in the Word of the evil and of the hells, it signifies the love of self and of the world, and thence every evil affection and cupidity that torments the wicked after death in the hells. "Fire" has this contrary signification for the reason that Divine love, when it comes down out of heaven and falls into the societies where the evil are, is changed into a love contrary to the Divine love, and thus into various heats of cupidity and of lusts, and so into evils of every kind, and also into torments, because evils carry with them the punishments of evil. From this change of the Divine love into infernal love with the evil, the hells where the love of self and the world and hatreds and revenge prevail, appear to be as if on fire, both within and round about, although the infernal crew that is in them perceive nothing fiery. Indeed, from these loves the crew that is in such hells appear with faces inflamed and reddened as from fire.
[16] This, therefore, is the signification of "fire" in the following passages. In Isaiah:
Wickedness shall burn as a fire; it shall devour the briars and brambles, and shall kindle the thickets of the forest, that they may roll upward in the elation of smoke. And the people are become as food of the fire; a man shall not pity his brother (Exodus 9:18, 19).
The whole people shall be for the burning, food for fire (Isaiah 9:5).
Ye Assyrians, conceive chaff, bring forth stubble; your spirit, fire shall devour you. So shall the peoples be burnt for lime; thorns cut down which are kindled with fire. Who among us shall dwell with the devouring fire; who among us shall sojourn with the burnings of eternity (Isaiah 33:11, 12, 14).
"The Assyrians" mean those who from falsities and fallacies reason against the truths and goods of the church from self-intelligence, thus from self-love; these are here described.
(Odkazy: Isaiah 9:18-19, 33:11-12)
In the day of Jehovah's vengeance, the brooks of the land shall be turned into pitch, and its dust into brimstone, and the land shall become burning pitch; it shall not be quenched night or day, the smoke thereof shall go up forever (Isaiah 34:8-10).
They have become as stubble; the fire hath burnt them; they shall deliver not their soul from the hand of the flame (Isaiah 47:14).
Behold, all ye that kindle a fire, that compass yourselves about with sparks; go into the place of your fire, and into the sparks that ye have kindled (Isaiah 50:11).
Their worm shall not die, neither shall their fire be quenched (Isaiah 66:24).
I will give thee into the hand of burning men; thou shalt be for food for fire (Ezekiel 21:31, 32).
Thou shalt make them as an oven of fire in the time of Thine anger, and fire shall devour them (Psalms 21:9).
Burning coals shall overwhelm the wicked; fire shall cast them into pits, they shall not rise again (Psalms 140:10).
In Matthew:
Every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. He will cleanse His floor, and gather His wheat into the garners, but the chaff He will burn with unquenchable fire (Matthew 3:10, 12; Luke 3:9, 17).
As the tares are burned with fire, so shall it be in the consummation of the age (Matthew 13:40).
The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into a furnace of fire (Matthew 13:41, 42, 50).
He said to them on the left hand, Depart from Me, ye cursed, into eternal fire, prepared for the devil and his angels (Matthew 25:41).
Whosoever shall say to his brother, Thou fool, shall be subject to the hell of fire (Deuteronomy 5:22; Matthew 18:8, 9; Mark 9:45, 47).
In Luke:
The rich man in hell said, Father Abraham, send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame (Luke 16:24).
When Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them; after the same manner shall it be in the day that the Son of man is revealed (Luke 17:29, 30).
In Revelation:
If anyone worship the beast he shall drink of the wine of the wrath of God, and he shall be tormented with fire and brimstone (Revelation 14:9, 10).
The beast and the false prophet were cast alive into the lake of fire burning with brimstone (Revelation 19:20).
The devil was cast into the lake of fire and brimstone (Revelation 20:10).
Death and hell were cast into the lake of fire; and if anyone was not found written in the book of life he was cast into the lake of fire (Revelation 20:14, 15).
The unfaithful, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone (Revelation 21:8).
In these passages, "fire" signifies all cupidity belonging to the love of evil, and its punishment, which is torment. To this may be added what is presented in the work on Heaven and Hell 566-575), where it is shown what is meant by "infernal fire" and by "the gnashing of teeth."
(Odkazy: Ezekiel 21:31-32; Luke 3:16-17, Luke 17:29-30; Matthew 5:22, 13:41-42, 18:8-9; Revelation 14:9-10, Revelation 20:14-15)
[18] In the article above, in which "hail" was treated of, it was said that the Divine, when it comes down out of heaven into the lower sphere where the evil are, presents an effect which is the opposite of its effect in heaven itself; that is, in heaven it vivifies and conjoins, but in the lower parts where the evil are it produces death and disjunction. This is because the Divine influx out of heaven opens, in the good, the spiritual mind, and fits it to receive; but in the evil, who have no spiritual mind, it opens the interiors of their natural mind, where evils and falsities reside, and from this they then have an aversion to every good of heaven, and hatred for truths, and a lust for every crime, and in consequence they are separated from the good, and then damned. This influx with the good, of which we are now speaking, appears in the heavens as a fire vivifying, recreating, and conjoining; but below with the evil, it appears as a devouring and wasting fire.
[19] It is because of this effect of the Divine love flowing down out of heaven, that in the Word anger and wrath are so often attributed to Jehovah, that is, to the Lord, anger from fire, and wrath from the heat of fire; there is also the expression "the fire of His anger," and that "He is a consuming fire," with many other like expressions, which do not mean that the fire proceeding from the Lord is such, for in its origin it is Divine love, but that it becomes such with the evil, who by reason of its flowing into them become angry and wrathful. That this is so can be seen from the fire that appeared on Mount Sinai, when the Lord descended upon it and promulgated the law; this fire, although in its origin it was Divine love and the source of Divine truth, appeared to the Israelitish people as a consuming fire, before which they trembled greatly. (Exodus 19:18; 20:18; Deuteronomy 4:11, 12, 15, 33, 36; 5:5, 22-26); this was because the Israelitish people had no spiritual internal but only a natural internal, which swarmed with evils and falsities of every kind, and the appearance of the Lord to everyone is according to his quality. (That the sons of Jacob were such, see The Doctrine of the New Jerusalem 248.)
(Odkazy: Deuteronomy 4:11-12, 4:32)
[20] This is why Jehovah, that is the Lord, is called in the Word "a consuming fire," as in the following passages:
Jehovah God is a consuming fire (Deuteronomy 4:24).
Behold, Jehovah will come in fire and His chariots like a storm, in flames of fire. For in fire Jehovah will plead, and in His sword with all flesh; and the slain of Jehovah shall be multiplied (Isaiah 66:15, 16).
Thou shalt be visited with a flame of devouring fire (Isaiah 29:6).
In the indignation of the anger of Jehovah, and in a flame of a devouring fire, in scattering, and inundation, and hailstones (Isaiah 30:30).
There went up a smoke out of His nostrils, and fire out of His mouth devoured; coals were kindled by it. At the brightness that was before Him the clouds passed, hail and coals of fire. Jehovah thundered out of the heavens, and the Most High gave forth His voice, hail and coals of fire (Psalms 18:8, 12, 13).
Our God shall come, and shall not keep silence; a fire shall devour before Him (Psalms 50:3).
Jehovah shall rain upon the wicked snares, fire, and brimstone (Psalms 11:6).
I will set My faces against them, that although they go out from the fire yet the fire shall devour them. And I will make the land a waste, because they have committed trespasses (Ezekiel 15:4, 6-8).
A fire has been kindled in Mine anger, and shall burn even unto the lowest hell, and it shall devour the earth and its produce, and shall set on fire the foundations of the mountains (Deuteronomy 32:22).
Such things appear in the spiritual world when Divine good and truth come down out of heaven towards the lower parts where the evil are who are to be separated from the good and dispersed; and these things are said because of these appearances there. And as the fire that comes down out of heaven, which in its origin is Divine love, becomes, when it is received by the evil there, a consuming fire, in the Word such fire is predicated of Jehovah. Infernal fire has no other source than the change of the Divine love into evil loves, and into direful cupidities of doing evil and inflicting injury.
(Odkazy: Ezekiel 15:6, 15:7-8; Isaiah 66:15-16; Psalms 18:12-13)
[21] This was represented also by:
The fire that fell from heaven and consumed Sodom and Gomorrah (Genesis 19:24);
And the fire that consumed Nadab and Abihu, the sons of Aaron, because they offered incense with strange fire (Leviticus 10:1, et seq.).
"Incense offered with strange fire" signifies worship from other love than love to the Lord. Also by:
The fire that consumed the uttermost part of the camp of the sons of Israel, because of their lusts (Numbers 11:1-3).
The same was represented by:
The Egyptians that perished in the Red Sea when Jehovah looked out from the pillar of fire and of cloud towards their camp (Exodus 14:24-27).
That this fire was in its origin the Divine love, shining before the sons of Israel in their journeyings and over the tabernacle in the nighttime, has been shown above in this article; and yet Jehovah's looking out from it threw the camps of the Egyptians into utter disorder and destroyed them.
(Odkazy: Leviticus 10:1-2)
[22] It is shown in Revelation that fire appeared descending from heaven to consume the evil in the spiritual world, and was seen there by John, for he says that:
Fire came down out of heaven, and consumed Gog and Magog and their crew (Revelation 20:9; Ezekiel 38:22).
"To consume" signifies here to disperse and to cast into hell. So again it is said in Isaiah:
The light of Israel shall be for a fire, and his Holy One for a flame, and it shall burn and consume his briers and brambles in one day (Isaiah 10:17).
"Briers and brambles" signify the evils and falsities of the doctrine of the church; the destruction of these by Divine truth descending out of heaven is signified by "the light of Israel shall be for a fire, and his Holy One for a flame."
[23] Because "fire" in the contrary sense, or in respect to the evil, properly signifies the love of self, and "flame" the love of the world, so also "fire" signifies every evil, as enmity, hatred, revenge, and many others, for all evils swarm forth from these two origins (see The Doctrine of the New Jerusalem 75); consequently "fire" signifies also the destruction of man in respect to spiritual life, and thus damnation and hell. All these things are signified by "fire" because love is signified by "fire," as can be seen still further from the following passages. In Isaiah:
The peoples shall behold, and be ashamed 1 of the hatred; yea, fire shall devour thine enemies (Isaiah 26:11).
The destruction of the evil, who are here meant by "peoples" and "enemies," is described by "hatred" and "fire."
When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou goest through the fire thou shall not be scorched, neither shall the flame burn thee (Isaiah 43:2).
"To pass through waters and through rivers and not be overflowed" signifies that falsities and reasonings from falsities against truths shall not enter and corrupt, "waters" here meaning falsities, and "rivers" reasonings from falsities against truths; "to go through the fire and not be scorched, and not to have the flame burn" signifies that evils and the cupidities arising from them shall do no harm, "fire" signifying evils, and "flame" the cupidities therefrom.
The house of our holiness and our splendor, where our fathers praised Thee, is burned up with fire; and all our desirable things are laid waste (Isaiah 64:11).
"The house of holiness and splendor" signifies the celestial and the spiritual church, "the house of holiness" the celestial church, and "splendor" the spiritual church; "where our fathers praised Thee" signifies the worship of the Ancient Church, "to praise" signifying to worship, and "fathers" those who were of the Ancient Church; "to be burned up with fire" signifies that all the goods of that church were turned into evils by which the goods were consumed and destroyed; "and all our desirable things are laid waste" signifies that all truths also were consumed, "desirable things" signifying in the Word the truths of the church.
Ye shall be as an oak casting its leaves, and as a garden that hath no waters. And the strong one shall be as tow, and his work as a spark, that they may both burn together and no one quench them (Isaiah 1:30, 31).
An "oak" signifies the natural man, and "leaves" knowledges and cognitions of truth therein; "garden" signifies the rational man; so "ye shall be as an oak casting its leaves, and as a garden that hath no waters," signifies that there shall no longer be any true knowledge or rational truth. "The strong one" and "his work" signifies what is hatched out from self-intelligence; he who trusts in himself and his own intelligence is often called "strong" in the Word, for he regards himself and his work that he brings forth as strong; and as man's own [proprium] drinks in every evil and falsity and thereby destroys every good and truth, it is said, "the strong shall be as tow, and his work as a spark, and they shall both burn together;" "to be burned" signifying to perish by the falsities of evil.
(Odkazy: Isaiah 1:30-31)
Thy mother is like a vine. Now she is planted in the wilderness, in a land of drought and thirst; fire hath gone out from the rod of her branches, it hath devoured them and her fruit (Ezekiel 19:10, 12-14).
"The mother who was like a vine" signifies the Ancient Church, which was in the good of life and in the truths therefrom; "now she is planted in the wilderness in a land of drought and thirst," signifies that the church is now destitute of goods and truths, "a land of drought" meaning the church where there is no good, and "a land of thirst" where there is no truth; "fire hath gone out from the rod of her branches, it hath devoured them and her fruit," signifies that the evil of falsity has destroyed every truth and good, "fire" means evil, "the rod of the branches" the falsity of doctrine in which is evil, and "to devour them and her fruit" means to destroy truth and good; the evil of falsity is the evil that is from the falsity of doctrine.
The Lord will impoverish Tyre, and smite her wealth in the sea; and she shall be devoured by fire (Zechariah 9:4).
"Tyre" signifies the church in respect to the knowledges of truth and good, thus "Tyre" signifies the knowledges of truth and good that belong to the church; its devastation by falsities and evils is signified by "the Lord shall smite her wealth in the sea, and she shall be devoured by fire."
Enemies have set Thy sanctuary on fire, they have profaned the tabernacle of Thy name even to the earth; they have burned all God's festal places to the earth. There is no more any prophet, neither is there with us anyone that knoweth (Psalms 74:7-9).
That cupidities arising from evil loves have destroyed the truths and goods of the church is signified by "enemies have set the sanctuary on fire, and have profaned the tabernacle of the name of Jehovah;" that they utterly destroyed all things of Divine worship is signified by "they have burned all God's festal places to the earth;" that there was no longer any doctrine of truth or understanding of truth is signified by "there is no more any prophet, neither is there with us anyone that knoweth."
[30] In Moses:
If men of Belial should impel the inhabitants of a city to serve other gods they should all be smitten with the edge of the swords, and the city with all its spoil should be burned with fire (Deuteronomy 13:14-17).
This signifies in the spiritual sense that a doctrine from which is worship that acknowledges any other god than the Lord must be destroyed, because in such doctrine there is nothing but falsities from evil cupidities. This is signified in the spiritual sense by these words, because a "city" in the Word signifies doctrine, and "to serve other gods" signifies to acknowledge and worship some other god than the Lord; "sword" signifies the destruction of truth by falsity, and "fire" the destruction of good by evil.
(Odkazy: Deuteronomy 13:13-16)
[31] In Luke:
The Lord said that He came to send fire on the earth; and what would He if it were already kindled? (Luke 12:49);
which signifies hostilities and combats between good and evil, and between truth and falsity; for before the Lord came into the world there were in the church nothing but falsities and evils, consequently there was no combat between these and truths and goods; but when truths and goods had been unveiled by the Lord, then it was possible for combats to exist, and without combats between these there can be no reformation; this therefore is what is meant by the Lord's "willing that fire be already kindled." That this is the meaning of these words can be seen from those that follow:
That He had come to give division; for from henceforth there shall be five in one house divided; the father shall be divided against the son and the son against the father, the mother against the daughter and the daughter against the mother (Luke verses 51-53).
"The father against the son and the son against the father" means evil against truth and truth against evil; and "the mother against the daughter and the daughter against the mother" means the cupidity of falsity against the affection of truth, and the affection of truth against the cupidity of falsity; "in one house" means with one man.
(Odkazy: Luke 12:51-53)
[32] As "sons" signify in the Word the truths of the church, and "daughters" its goods, it can be seen what is signified by "burning sons and daughters" in Jeremiah:
They have built the high places of Topheth, in the valley of Hinnom, for burning their sons and their daughters (Jeremiah 7:31).
I will cause an alarm of war to be heard against Rabbah of Ammon; and her daughters shall be burned with fire (Jeremiah 49:2).
And in Ezekiel:
When ye offer your gifts, when ye make your sons to pass through the fire (Ezekiel 20:31).
"To burn sons and daughters with fire" signifies to destroy the truths and goods of the church by evil cupidities or by evil loves; whether or not such abominations were committed, yet they signify the destruction of the truth and good of the church by filthy abominable lusts, which are confirmed by falsities.
[33] From this the signification of "hail and fire mingled with blood, and they were cast unto the earth, so that a third part of the trees was burnt up," can now be seen, namely, influx out of heaven, and thence the first change before the Last Judgment; but what "tree" and "green grass" signify will be told in what follows. Like things are also said in the description of the plagues in Egypt that preceded their final destruction, which was the drowning in the Red Sea, namely:
That hail in which ran fire rained on the land of Egypt, by which every herb of the field was smitten, and every tree of the field was broken down (Exodus 9:18-35).
(Odkazy: Exodus 9:23-26)
[34] That like things are to occur before "the day of Jehovah," which is the Last Judgment, is predicted in the Prophets. In Joel:
The day of Jehovah, a day of darkness and of thick darkness; a fire devoureth before it, and after it a flame burneth (Joel 2:1-3).
And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and fearful day of Jehovah cometh (Joel 2:30, 31).
The fire hath devoured the habitations of the desert, and the flame hath set in flames all the trees of the field (1 :19, 20).
Say to the forest of the south, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee; the flame of the grievous flame shall not be quenched; wherefore all the faces from the south even to the north shall be burned therein (Ezekiel 20:46, 47).
"The forest of the south" signifies a church that can be in the light of truth from the Word, but that is now in knowledges alone without spiritual light; "the trees that the fire will devour" signify such knowledges; that evil cupidities will deprive such knowledges of all spiritual life, and that there will be no longer any truth in clearness, nor even a remnant of it in obscurity, is signified by "all the faces (of the land) from the south to the north shall be burned therein. " Now that the signification of "fire" in both senses is known, the signification in the Word of "to become warm," "to be inflamed," "to glow," "to boil up," "to be burned," "to be burnt up," also of "warmth," "flame," "glow," "burning," "conflagration," "place for fire," "coals," and the like, can be seen.
1. The photolithograph has "pine away."
(Odkazy: Deuteronomy 13:13-16; Exodus 3:2, 9:18-32; Ezekiel 20:46-47; Joel 1:19-20, 2:30-31; Matthew 3:10-12; Revelation 8:7, Revelation 20:9-10)
Apocalypse Explained 501, 506, 510, 517, 539, 576, 578, 597, 642, 825, 888, 916, 931, 955, 1126, 1131
Father, son, mother, and daughter
Fire hearth of Jehovah
Honorableness
Daniel stood up for his beliefs while captive in Babylon. Can you be true to your beliefs when talking to others about your faith?
Symbols of the Lord's Protection


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<title>
      QMan - Qpid Management bridge
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<title>
            QMan
            : Qpid Management Bridge
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           <para>
            QMan is a management bridge for Qpid. It allows external clients
            to manage and monitor one or more Qpid brokers.
          </para>
	  <para>
            Please note: All WS-DM related concerns have to be considered
            part of M5 release.
          </para><para>
            QMan exposes the broker management interfaces using Java
            Management Extensions (JMX) and / or OASIS Web Services
            Distributed Management (WSDM). While the first one is supposed to
            be used by java based clients only the latter is an interoperable
            protocol that enables management clients to access and receive
            notifications of management-enabled resources using Web Services.
          </para><para>
            QMan can be easily integrated in your preexisting system in
            different ways :
          </para><itemizedlist>
            <listitem><para>As a standalone application : in this case it runs as a
            server. More specifically it enables communication via RMI (for
            JMX) or via HTTP (for WS-DM); Note that when the WS-DM adapter is
            used the JMX interface is not exposed;
            </para></listitem>
            <listitem><para>As a deployable unit : it is also available as a standard
            Java web application (war); This is useful when there's a
            preexisting Application Server in your environment and you don't
            want start another additional server in order to run QMan.
            </para></listitem>
          </itemizedlist>

<title>
            User
            Documentation
          </title>
           <para>
            With "User Documentation" we mean all information that you need
            to know in order to use QMan from a user perspective. Those
            information include :
          </para>
<title/><tgroup cols="2">

              <row>
                <entry>
                  Section
                </entry>
                <entry>
                  Description
                </entry>
              </row>
              <row>
                <entry>
                  <xref linkend="qpid_Get-me-up-and-running"/>
                </entry>
                <entry>
                  How to install & start QMan.
                </entry>
              </row>
              <row>
                <entry>
                  <xref linkend="qpid_QMan-User-Guide"/>
                </entry>
                <entry>
                  QMan (WS-DM version only) Administration Console.
                </entry>
              </row>
              <row>
                <entry>
                  <xref linkend="qpid_JMX-Interface-Specification"/>
                </entry>
                <entry>
                  Describes each JMX interface exposed by QMan.
                </entry>
              </row>
              <row>
                <entry>
                  <xref linkend="qpid_WS-DM-Interface-Specification"/>
                </entry>
                <entry>
                  Describes each WS-DM interface exposed by QMan.
                </entry>
              </row>
              <row>
                <entry>
                  <xref linkend="qpid_QMan-Messages-Catalogue"/>
                </entry>
                <entry>
                  Informational / Debug / Error / Warning messages catalogue.
                </entry>
              </row>

          </tgroup>

<title>
            Technical
            Documentation
          </title>
           <para>
            If you are interested in technical details about QMan and related
            technologies this is a good starting point. In general this
            section provides information about QMan design, interfaces,
            patterns and so on...
          </para>

<title/><tgroup cols="2">

              <row>
                <entry>
                  Section
                </entry>
                <entry>
                  Description
                </entry>
              </row>
              <row>
                <entry>
                  <xref linkend="qpid_QMan-System-Overview"/>
                </entry>
                <entry>
                  A short introduction about QMan deployment context.
                </entry>
              </row>
              <row>
                <entry>
                  <xref linkend="qpid_QMan-Components-View"/>
                </entry>
                <entry>
                  Describes QMan components, their interactions and
                  responsibilities.
                </entry>
              </row>

          </tgroup>

redpajama_set_name: RedPajamaGithub


text:
Explaining the end of The Fountain, how there's a fantastic ending and a grounded ending, and the theme of coming to terms with death
The Fountain makes things difficult by being three separate stories. And the lines are blurred between what is real and what isn't real. To that end, there's arguments to be made for a very fantastical reading of the film and then a very grounded reading.
Regardless of the path we choose to walk, a grounded one or a fantastic one, there's a universal theme.
Izzi is sick and dying. More importantly, she is ready to die. She's accepted that the end is close.
Tom struggles with this. He's overwhelmed at the thought of losing his wife. Instead of spending with her what precious time they have left…Tom stays in the lab trying to find a cure. He clams up whenever Izzi wants to talk about death. He's…having a hard time. Understandably so. But by the end of the movie he's had a profound and cathartic experience that brings him an idea of peace.
This is the overarching concept of the film: a character moving from a fear of death to a peaceful relationship with mortality. I think everything that this movie says about death can also be applied to loss in general. We can't let loss or the fear of loss limit us or consume us. Instead, we must let those things educate us, enlighten us. In confronting her own mortality, Izzi discovered a newfound beauty in the world. And she found inspiration for creativity. Likewise, in accepting Izzi's mortality, Tom shared that same discovery and inspiration.
But what actually happens in the story?
The fantastic path
If we walk the fantastic path, then we look at all three storylines existing in reality. Tom was the conquistador, he is the neuroscientist, and he will be the space traveler.
While there are gaps of centuries between each timeline, there's interaction between all three. The tree the conquistador finds is the source of the miracle cure that the neuroscientist discovers. And the space traveler's story creates a seed that is passed through time to the neuroscientist to bury at Izzi's grave. At one point, an ancient Mayan sees the conquistador as the space traveler.
Essentially, the conquistador's life allowed for the neuroscientist to become the space traveller and that the space traveller eventually reaches a star system that is the Maya underworld, Xibalba. The star system really does seem to have rebirth properties, as the dead tree in the space bubble bursts to life. We then see Izzi, alive again, pick a seed from the revitalized tree.
In this ending, the implication is that Tom reaches some afterlife with Izzi that allows them to be together again. It's a happy ending that resonates with our hopes for an afterlife. The major issue here is understanding the mechanics that could possibly lead to the interactions between timelines. Unlike a movie like Looper that takes pains to try and make the time-travel aspects believable, The Fountain leaves us without explicit answers. The how and why of what happened isn't considered, just the what. We could chalk it up to a notion of pre-determination, that everything has already happened, that time isn't linear but completely free-form.
The grounded path
Izzi mentions she was working on a novel that we find out is called The Fountain. That novel is about the conquistador, Tomas, or so Tom thought. Izzi hints that it only begins in Spain, but "ends there" she says, meaning the dying star Xibalba they had been looking at through a telescope.
Before she dies, Izzi requests Tom finish writing the novel. She says it's only the final chapter that remains.
We know then from these details that the novel includes at least the conquistador and the space traveler heading towards Xibalba. This makes The Fountain a fundamentally different movie. In the fantastic version of events, The Fountain is an epic love story that transcends space and time. But in the grounded version…it's actually Izzi's novel. Which makes it one of the most bittersweet things I've ever experienced.
Tom is a wreck after Izzi's death, but Tom uses Izzi's novel about the conquistador and space traveler to work through his grief, his guilt at not spending more time with Izzi, and his fear of death. The novel allows him to create a world in which he and Izzi do get to be together forever. That's a world that will never exist in reality. Because in reality there's no bringing Izzi back from the dead. People don't really live on in trees. They die. And we have to go on without them. But through his experience of finishing the novel Tom achieves a sense of peace.
We see that tranquility in the final scene. Tom plants the seed at Izzi's grave, a symbolic gesture. One that is as much about hope as it is about closure.
There could be two ways of understanding the novel and thus the "grounded" version of the movie.
In version one: we only have the conquistador and the space traveler. All the scenes of present-day Tom are outside of the novel, meaning they happen in the "reality" of the movie.
In version two: the novel includes the present-day Tom. Which would mean the entire movie is the novel and we never see the reality the novel exists in.
There are two reasons we have to consider version two.
First, Izzi handing the seed to present-day Tom. That moment could be the very end of the novel, something like, "And Izzi, dressed for winter, stood amidst the lushness of the reborn tree, smiling at its bloom. She picked a seed from a branch and held the seed in the warmth of her open palm, waiting for you to take it. THE END" Izzi had told Tom the story of the Mayan man who had a seed planted at his grave and his spirit grew into the tree. Obviously Izzi's novel drew heavily from this story. It would make sense that Tom conclude the novel with the arrival of the seed that explains then how Izzi became part of the tree in the space traveler's narrative. But, it would be a strange to end with her handing the seed to the reader? Otherwise, who is she handing it to? The only other logical answer, based on what we see in the movie, would be Tom in the present.
Second, is that as Tom moves into his "finish it" phase of things that begins the "road to awe", we see a scene from the present day repeat. It's the one from early in the film when Izzi visits Tom at the hospital and asks him to take a walk with her. Tom refuses, opting instead to perform a surgery he hopes will lead to a cure for Izzi. In his mind, he's made the short-term sacrifice for a chance at long-term gain. But he regrets this decision. Because there is no defeating death, and he understands that now. So, instead, in this repeat scene, we see Tom refuse the surgery. He follows Izzi outside, into the snow. The moment he catches up with her we transition to space traveler reaching the tree, climbing it, and launching into space within his even smaller bubble.
Izzi handing the seed can be explained as the end of the book. But the repeated scene is a little more complicated. Is it a random daydream of Tom's? It would be the only time in the entire movie that we have such a daydream. That would make it a weird outlier, the kind of mistake an amateur would make. The Fountain doesn't have any obvious mistakes like this though, meaning that it's probably not a mistake, meaning it's probably not a random daydream. What is it then?
Right before this, we have the space traveler telling the tree "We will live forever." Present day Izzi appears in the bubble and tells the space traveler to "Finish it," referring to the novel. The traveler responds with, "Ok." That acceptance is a far cry from the response Tom had had when Izzi, on her death bed, had requested he finish the novel. He had refused, acted confused, didn't want to entertain the idea that he would have to because it would mean that Izzi had died…something he still was struggling with.
At this point, though? Our space traveler had just said a few times, "I'm going to die" and said that to the ghost of present day Izzi. He had smiled and laughed and cried while saying it, admitting it for the first time, coming to terms with it for the first time. It makes sense then that he can now accept finishing the novel.
That would then mean that the repeated scene of Tom and Izzi is part of the novel, is probably the beginning of what Tom is writing. It and everything that follows is the final chapter.
But the only way that repeated scene makes sense in the novel is if the present day events had been part of the novel from the beginning. I think this lends weight to the idea that the entire movie is the novel. Especially when the movie title is the same as the novel title.
Endings endings endings, which one do I pick?
Personally, I think Aronofsky structured The Fountain carefully enough that whatever ending you like best is the one you should go with. There's arguments to be made for the fantastic ending, for the grounded ending, and for the novel being the movie. That's less a failure and more a testament to Aronofsky's structuring.
Like The Fountain?

redpajama_set_name: RedPajamaCommonCrawl


ST. PETERSBURG, Fla. -- As the prospect of a true Bump Day at the Indianapolis 500 looms, IndyCar team owner Chip Ganassi called for the series to make safety a higher priority and take another look at its guidelines for who it allows in the race.
The problem, Ganassi said, is experience. Many of the drivers in this year's 500 will be rookies, while a couple of others might not have been in a race car between Memorial Day last year and this May.
Current protocol requires all rookies to pass the rookie orientation program at Indianapolis Motor Speedway, while veterans who have not participated in any on-track IndyCar event in the past six months are usually required to pass a refresher program.
All must demonstrate adequate line and car control -- as judged by race control and IndyCar officials -- as well as fulfilling certain speed requirements (15 laps between 210-215 mph and 15 laps at 215-plus).
Ganassi isn't sure the guidelines are strict enough.
After bouncing off the outside wall early in last season's 500, Howard's car collided with Dixon's and sent it spiraling through the air before it landed violently against the inside wall.
Upon learning Ganassi's comments, Howard, who will drive for Schmidt Peterson Motorsports at this year's 500, did not agree with the team owner's assessment of IndyCar's guidelines.
"I'm just not sure it's productive to engage in a regressive debate like that," Howard said in a statement for IndyStar. "As I'm bringing drivers up through my driver development program, I want them to know if you raise the sponsorship to be in open-wheel, pass the tests and put in the sweat, determination and hard work it takes to compete, even if you're only at the Indy 500, you've earned your spot fair and square.
"Thankfully, only two drivers in IndyCar are racing for Chip's approval."
Ganassi said his point stretches beyond last year's incident, though he did not propose a specific solution to the issue.
During about 40-minute interview ahead IndyCar's season-opener on the streets of St. Petersburg, the longtime team owner touched on a number of other topics, including how much longer he expects Scott Dixon to stick around IndyCar, the momentum building within the series and his ill will toward racing at specific international locations.
Question: Are you planning on a third car for Indianapolis?
Answer: Not unless something falls out of the sky and hits me in the head.
A: The older anyone gets, the more they realize what they're capable of and not capable of. Some things I'm just not capable of. She's a talented person. She has her way of doing things, and we have ours. But it's off the radar screen. She has her program, and that's good. I'm happy for her.
Q: Is (CGR NASCAR star) Kyle Larson still interested in trying his hand at the 500?
A: Yeah, one of these days. But I have to say I think after he saw the ride Dixon took last year, he had second thoughts about it. He's happy to wait for the right situation to come together. There's no pressure either way. He's got plenty of years left in his career yet. I'm sure it will happen one day. Not this year though.
Q: How much longer do you expect Dixon to stick around IndyCar? Is there a number in your head or does Scott have one?
A: I have an idea in my head. I think he does. It's certainly a contract or two away.
Q: What have you thought of first-year Ganassi driver Ed Jones so far?
A: I think he's ready he's going to take a step in his career. A big step. I think he's ready. I think he's one of few guys who looks like he's ready to make that leap.
He's as calm as could be on the radio. That's what I like about him. He's very matter of fact. Very calm. Not bothered by anything. Ask him to do something, he does it. His times come down every lap. I don't think he's (Juan Pablo) Montoya going out on cold tires or anything, but those guys don't come along very often.
Q: What do you think the series could be doing better?
A: I've said this before, I think they're doing a great job. They're about to do a new TV deal here soon. I think the sport is coming back. It's got the interest of the fans now. Sponsors are looking at it. There's a lot of new companies involved here this weekend, including mine (PNC Bank recently became Dixon's full-time sponsor).
I still think the series could do a better job selling. I think they need to maybe get another manufacturer at some point. Really, there's plenty of ways to grow the business. They need to be out there selling, selling all of the time. ... It's a good sport. It's got a great following, lots of history, and it doesn't have a lot of issues other sports have.
Q: The series is interested in introducing a couple of international races, certainly one at Mexico City, and perhaps another. That doesn't seem to have unanimous support within the paddock. What's your take?
A: Racing works, and I've said this 100 times, and I'll say it again: It works in our time zones. People want their racing, I'm sorry, they want it on Saturday or Sunday in an hour they are awake. They don't want to see the results on their computer. It's the same battle they faced in Korea for the Olympics. People know the results ahead of time so they don't watch it.
You need to be accessing our fans. How many times have we tried this? How many stupid events have we heard about that never made it? Count them up. Please, can we please get over this idea? It's still a national championship whether people want to believe it or not. One international race, OK. Would I like to go to Japan? Sure. Would I like to go to Australia? I'd love to. These are places we have fans. One or two races outside of the U.S. for a little cache, OK, great. Not at the beginning of the season, not at the end of the season. Not the first race, not the last race. I don't want to hear these grandiose goofy ideas about how going to Siberia in the summertime is going to help our fans or help us get sponsors. All the sponsors sold at these races out of the country, added together, wouldn't sponsor one car for half of season -- that's ever been sold for every single one. So don't tell me how great it's going to be. We've been there, we've done that. Do I need to give a history lesson?
Mexico City, Canada. What's wrong with that?


text:
Home | Politics
Tags: christie | trump | 2024
What Friction? Christie Says He'd Be 1st In Line to Back Trump in '24
Chris Christie speaks with then-President Donald Trump at a Washington event in 2017. (Getty Images)
By Fran Beyer | Tuesday, 23 November 2021 04:30 PM
Chris Christie says he'll be the first in line to support former President Donald Trump in 2024 if he decides to run — a declaration that comes after Christie's criticism of Trump's 2020 election-fraud claims.
In a Monday interview with Fox News host Laura Ingraham, the former New Jersey governor said Trump would be able to count on him. A clip of the interview was posted by Mediaite.
But in "The Axe Files" podcast with David Axelrod, Christie said the issue he had was Trump "standing behind the seal of the president and saying the election was stolen, and then offering not one piece of evidence to support that."
He also said he spoke with one of Trump's sons, not specifying which, and asked for evidence before he lent his support. Trump has contended widespread and systemic fraud gave the presidency to Joe Biden, though multiple legal challenges to the vote have not gained traction.
"If you have evidence that the election was stolen that's convincing, I'll fight with you," Christie told the podcast.
That aside, Christie said he'd never vote to re-elect Biden.
"I didn't vote for him in 2020 and I certainly couldn't vote for him in 2024," Christie told the podcast.
"I cannot support someone like [Independent Vermont Sen.] Bernie Sanders, people like [Massachusetts Democratic Sen.] Elizabeth Warren, go through the whole list of people that were standing on that stage in 2020 and assuming any one of them is the nominee I could not vote for that person, no," he said.
In the Fox interview, Ingraham reminded Christie that he did not like Trump but was a fan of his policies, and Christie confirmed that in his interview.
"The policies I supported. You know Laura, the line of supporting Donald Trump starts behind me," he said.
"I was the first elected official in America to endorse him in 2016. I prepped him in 2016 for the debates and prepped him for the 2020 debates. I stood up for him as the chairman of his opioid commission and the chairman of his transition."
Christie also spoke about the importance of getting back to winning in politics against the Democrats and said "we need to be a contrast to Joe Biden."
"We have got to stop complaining and we have got to start working to be a contrast to Joe Biden and to stop him in his tracks in 2022," Christie told Ingraham.
"Every minute we spend looking backward is a minute we are not spending stopping them.
"I don't want to go through more any more years of Democratic control."
It's unclear whether Trump is definitely running in the 2024 election, but he's dropped hints suggesting he will.
"Well, let me just put it this way. I love our country and I think a lot of people are going to be very happy," he told Ingraham on Friday night, a response later posted on Twitter by Trump's spokesperson Liz Harrington.
Chris Christie to Newsmax: Not Worried About Trump Reaction to Book
Trump Hammers Christie for Call to Move Past 2020 Election Claims
Chris Christie says he'll be the first in line to support former President Donald Trump in 2024 if he decides to run - a declaration that comes after Christie's criticism of Trump's 2020 election-fraud claims.In a Monday interview with Fox News host Laura Ingraham, the...
christie, trump, 2024
Tuesday, 23 November 2021 04:30 PM
Trump: Rift With Gov. DeSantis 'Totally Fake News'
The media has pitched a rift between Florida GOP Gov. Ron DeSantis and former President Donald Trump, but the former pre . . .
Manchin Says Further Talks on 'Build Back Better' Act Will Start From Scratch
Sen. Joe Manchin, D-W.Va., told reporters on Thursday that talks over the Biden administration's Build Back Better Act w . . .


Correlation and causation are two very different things. Often correlation is at work while the causation is not. By understanding how to identify them, we can master correlation, causation and the decisions they drive.
In 2008, Hurricane Ike stormed his way through the Gulf of Mexico, striking the coasts of Texas and Louisiana. This powerful Category 3 hurricane took 112 lives, making Ike the seventh most deadly hurricane in recent history.
Ike stands alone in one other way: It is the only storm with a masculine name in the list of ten most deadly storms since 1950. For all of his bravado, Ike killed fewer people than Sandy, Agnes, the double-team of Connie and Dianne, Camile, Audrey and Katrina. Here are the top ten most deadly hurricanes according to a video published by the Washington Post.
There is a clear correlation in this data, and in data collected on 47 other hurricanes. Female-named hurricanes kill 45 people on average, while the guys average only 23.
Now, if we assume causation is at work as well, an answer to our problem presents itself quite clearly: We should stop giving hurricanes feminine names because it makes them meaner. Clearly, hurricanes are affected by the names we give them, and we can influence the weather with our naming conventions.
You may find this conclusion laughable, but what if I told you that secondary research proved the causation, that we can reduce deaths by as much as two thirds simply by changing Hurricane Eloise to Hurricane Charley. It appears that hurricanes are sexist, that they don't like being named after girls, and get angry when we do so.
Our minds don't really like coincidence, so we try to find patterns where maybe there isn't one. Or we see a pattern, and we try to explain why it's happening because once we explain it, it feels like we have a modicum of control. Not having control is scary.
Another way to phrase the Washington Post's conclusion is, The number of hurricane-related deaths depends on the gender of the hurricane's name. This statement demonstrates a cause/effect relationship where one thing – the number of deaths – cannot change unless something else – the hurricane's name – behaves a certain way (in this case, it becomes more or less feminine).
In order to calculate a correlation, we must compare two sets of data. We want to know if these two datasets correlate or change together. the graph below is an example of two datasets that correlate visually.
Graph from Google Analytics showing two datasets that appear to correlate.
In this graph of website traffic, our eyes tell us that the Blue and Orange data change at the same time and with the same magnitude from day to day. Incidentally, causation is at play here as well. The Desktop + Tablet Sessions data is part of All Sessions so the latter depends on the former.
How closely do these two lines correlate? We can find out with some help from a tool called a scatter plot. These are easy to generate in Excel. In a scatter plot, one dataset is plotted along the horizontal axis and the other is graphed along the vertical axis. In a typical graph, the vertical value, called y depends on the horizontal value, usually called x. In a scatter plot, the two are not necessarily dependent on each other. If two datasets are identical, then the scatter plot is a straight line. The following image shows the scatter plot of two datasets that correlate well.
The scatter plot of two datasets with high correlation.
In contrast, here is the scatter plot of two datasets that don't correlate.
The scatter plot of two datasets with a low correlation.
The equations you see on these graphs include and R2 that is calculated by Excel for us when we add a Trendline to the graph. The closer this value is to 1, the higher the statistical correlation. You can see that the first graph has an R2 of 0.946 — close to 1 — while the second is 0.058. We will calculate a correlation coefficient and use a scatter plot graph to visually inspect for correlations.
For data that shows a strong correlaton, we can then look for evidence proving or disproving causation.
Coincidence: Sometimes random occurrences appear to have a causal relationship.
Deductive Error: There is a causal relationship, but it's not what you think.
Codependence: An external influence, a third variable, on the which two correlated things depend.
Errors of codependence result from an external stimuli that affects both datasets equally. Here are some examples.
Math scores are higher when children have larger shoe sizes.
Can we assume larger feet cause increased capacity for math?
Possible third variable: Age; children's feet get bigger when they get older.
Enclosed dog parks have higher incidents of dogs biting other dogs/people.
Can we assume enclosed dog parks cause aggression in dogs?
Possible third variable: Attentiveness of owners; pet owners might pay less attention to their dogs' behavior when there is a fence around the dog park.
Satisfaction rates with airlines steadily increase over time.
Can we assume that airlines steadily improve their customer service?
Possible third variable: Customer expectations; customers may have decreasing expectations of customer service over time.
The burden of proof is on us to prove causation and to eliminate these alternative explanations.
As we have said, when two things correlate, it is easy to conclude that one causes the other. This can lead to errors in judgement. We need to determine if one thing depends on the other. If we can't prove this with some confidence, it is safest to assume that causation doesn't exist.
Most of our myths, stereotypes and superstitions can be traced to small sample sizes. Our brains are wired to find patterns in data, and if given just a little data, our brains will find patterns that don't exist.
The dataset of hurricanes used in the Washington Post article contains 47 datapoints. That's a very small sample to be making distinctions about. It's easier to statistically eliminate causation as an explanation than it is to prove it causation.
For example, people avoid swimming in shark infested waters is likely to cause death by shark. Yet they don't avoid walking under coconut trees because, "What are the odds" that a coconut will kill you. As it turns out, there are 15 times more fatalities each year from falling coconuts than from shark attacks.
If you're dealing with less than 150 data points — the coconut line — then you probably don't need to even worry about whether one thing caused the other. In this case, you may not be able to prove correlation, let alone causation.
In the case of hurricanes, we have two datasets: The number of deaths and weather or not the hurricane was named after a boy or a girl.
The relationship between a hurricane's name and hurricane deaths.
The correlation is pretty obvious. This is binary: either the storm has a man's name or a woman's name. However, this becomes a bit clouded when you consider names like Sandy and Carol, which are names for both men and women. We need need a dataset that measures our second metric with more granularity if we're going to calculate a correlation.
Fortunately, we have the web. I was able to find another dataset that rated names by masculinity. Using the ratings found on the site behindthename.com, we graphed femininity vs. death toll. Because of the outlier, Katrina, we used a logarithmic scale.
There is little statistical correlation between masculinity and death toll. Causation is in question.
I created a trend line for this data and asked Excel to provide a coefficient of determination, or an R-squared value. As you remember, the closer this number is to 1, the higher the two datasets correlate. At 0.0454, there's not a lot of correlation here.
Researchers at the University of Illinoise and Arizona State University did the same thing as a part of their study, according to the Washington Post story. They found the opposite result. "The difference in death rates between genders was even more pronounced when comparing strongly masculine names versus strongly feminine ones." They were clearly using a different measure of "masculinity" to reach their conclusion.
What else could we do to test causation?
Sometimes, we need to create a dataset that verifies causation. The researchers in our Washington Post study did this. They setup experiments "presenting a series of questions to between 100 and 346 people." They found that the people in their experiments predicted that male-named hurricanes would be more intense, and that they would prepare less for female-named hurricanes.
In short, we are all sexist. And it's killing us.
Running an experiment is a great way to generate more data about a correlation in order to establish causation. When we run an AB test, we are looking for a causation, but will often settle for correlation. We want to know if one of the changes we make to a website causes an increase in sales or leads.
We can deduce causation by limiting the number of things we change to one per treatment.
One of the things we like to test is the importance of findability on a website. We want to discern how important it is to help visitors find things on a site. For a single product site, findability is usually not important. If we add search features to the site, conversions or sales don't rise.
For a catalog ecommerce site with hundreds or thousands of products, findability may be a huge deal. Or not.
We use a report found in Google Analytics that compares the conversion rate of people who search against all visitors.
This report shows that "users" who use the site search function on a site buy more often and make bigger purchases when they buy.
This data includes hundreds of data points over several months, so it is statistically sound. Is it OK, then, to assume that if we get more visitors to search, we'll see an increase in purchases and revenue? Can we say that searching causes visitors to buy more, or is it that buyers use the site search feature more often?
In this case, we needed to collect more information. If search causes an increase in revenue, then if we make site search more prominent, we should see an increase in transactions and sales. We designed two AB tests to find out.
In one case, we simplified the search function of the site and made the site search field larger.
This AB Test helped identify causation by increasing searches and conversions.
Being the skeptical scientists that we are, we defined another AB test to help establish causation. We had a popover appear when a visitor was idle for more than a few seconds. The popover offered the search function.
This AB test increased the number of searchers and increased revenue per visit.
At this point, we had good evidence that site search caused more visitors to buy and to purchase more.
The point of AB testing is to make changes and be able to say with confidence that what you did caused conversion rates to change. The conversion rate may have plummeted or skyrocketed or something in between, but it changed because of something you did.
One of our clients had a sticky header sitewide with three calls-to-action: Schedule a Visit, Request Info, and Apply Now. Each of these three CTAs brought the visitor to the exact same landing page.
The choices shown on this page may have overwhelmed visitors.
We hypothesized that multiple choices were overwhelming visitors, and they were paralyzed by the number of options. We wanted to see if fewer options would lead to more form fills. To test this hypothesis, we only changed one thing for our AB test: we removed "Apply Now".
After this change we saw a 36.82% increase in form fills. The conversion rate went from 4.9% to 6.71%.
Phrased differently: The number of form fills depends on the number of CTAs.
We get the terms Dependent Variable and Independent Variable from this kind of cause/effect relationship.
The number of CTAs is the independent variable because we – the people running the test – very intentionally changed it.
The number of form fills is the dependent variable it depended on the number of CTAs. Changes to the dependent variable happen indirectly. A researcher can't reach in and just change it.
This is called a causal relationship because one variable causes another to change.
The researchers written about by the Washington Post came up with a more reasonable explanation: that the residents in the path of such storms are sexist, and prepare less for feminine-sounding hurricanes. However, even this reasonable explanation needed further testing.
The problem with answering the question, "Why?" in a reasonable way is that our brains will decide that it is the answer just because it could be the answer. Walking at night causes the deaths of more pedestrians than walking in daylight. If I told you it was because more pedestrians drink at night and thus blunder into traffic, you might stop all analysis at that point. However, the real reason may be that cars have more trouble seeing pedestrians at night than in the daytime.
Don't believe the first story you hear or you'll believe that hurricanes hold a grudge. Proving the "Why" eliminates errors of deduction.
Does Watching Video Cause More Conversions?
We did a AB test for the site Automatic.com in which we replaced an animation with a video that explains the benefits of their adapter that connects your smartphone to your car. In this test, the treatment with the video generated significantly more revenue than the control.
Replacing the animation (left) with a video (right) on one site increased revenue per visit.
Our test results demonstrate a correlation between video on the home page and an increase in revenue per visitor. It is a natural step to assume that the video caused more visitors to buy. Based on this, we might decide to test different kinds of video, different lengths, different scripts, etc.
As we now know, correlation is not causation. What additional data could we find to verify causation before we invest in additional video tests?
We were able to find an additional dataset. The video player provided by Wistia tracked the number of people who saw the video on the page vs. the number of people who watched the video. What we learned was that only 9% of visitors actually clicked play to start watching the video.
Even though conversions rose, there were few plays of the video.
So, the video content was only impacting a small number of visitors. Even if every one of these watchers bought, it wouldn't account for the increase in revenue. Here, the 9% play rate is the number of unique plays divided by the number of unique page loads.
A more likely scenario is that the animation had a negative impact on conversion vs. the static video title card image. Alternatively, the load time of the animation may have allowed visitors to scroll past before seeing it.
Nonetheless, had we continued with our deduction error, we might have invested heavily in video production to find more revenue when changing the title card for this video is all we needed.
The article argues: The number of hurricane-related deaths depends on the gender of the hurricane's name.
Do you see any holes in this conclusion?
These researchers absolutely have data that say in no uncertain terms that hurricanes with female names have killed more people, but have they looked closely enough to claim that the name causes death? Let's think about what circumstances would introduce a third variable each time a hurricane makes landfall.
I would argue that researchers have a lot more work to do if they really want to prove that femininity of a hurricane's name causes a bigger death toll. They would need to make sure that only variable they are changing is the name, not any of these third variables.
Unfortunately for environmental scientists and meteorologists, it's really difficult to isolate variables for natural disasters because it's not an experiment you can run in a lab. You will never be able to create a hurricane and repeatedly unleash it on a town in order to see how many people run. It's not feasible (nor ethical).
Fortunately for you, it's a lot easier when you're AB testing your website.
I particularly liked the part about removing animation, adding video, and concluding 'video is good'.
Thanks, Stephen. We'll be offering more examples here on the blog. Stay subscribed!
How an A/A Test Gives You Confidence A/B Test Intro: What Is An A/B Test?


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Gospel text (Mk 8,27-35): Jesus (...) asked them, «Who do people say I am?». And they told him, «Some say you are John the Baptist; others say you are Elijah or one of the prophets». Jesus set out with his disciples for the villages around Caesarea Philippi; and on the way He asked them, «Who do people say I am?». And they told him, «Some say you are John the Baptist; others say you are Elijah or one of the prophets». Then Jesus asked them, «But you, who do you say I am?». Peter answered, «You are the Messiah». And He ordered them not to tell anyone about him.
Jesus then began to teach them that the Son of Man had to suffer many things and be rejected by the elders, the chief priests and the teachers of the Law. He would be killed and after three days rise again. Jesus said all this quite openly, so that Peter took him aside and began to protest strongly. But Jesus turning around, and looking at his disciples, rebuked Peter saying, «Get behind me Satan! You are thinking not as God does, but as people do».
Then Jesus called the people and his disciples and said, «If you want to follow me, deny yourself, take up your cross and follow me. For if you choose to save your life, you will lose it; and if you lose your life for my sake and for the sake of the Gospel, you will save it».
Today it is as if we attended in person a Show in the TV Studios. What do the people say about Jesus? There are all sorts of opinions, sometimes they are real freak. What is true is that today many talk about Jesus, but also –and so what- many do carve a Jesus according to their whim.
-Pray, and walk along with Jesus to get to know the truth, until you can say, like Peter, "You are the Christ".


text:
Q: Why is the property type name similar to the class name in C#? public class MySettings
{
    public int MyNumber { get; set; }
    public string MyString { get; set; }

    private static MySettings DefaultSettings
    {
        get
        {
            return new MySettings
            {
                MyNumber = 0,
                MyString = "",
            };

        }
    }
}

A: You have a static property that returns an instance of type MySettings. The getter creates a new instance every time it's invoked.
Essentially it looks like a convenience wrapper for creating objects.
MySetting is the return type, so the newed up object has to also be of that type.

A: The property name is "DefaultSettings". Whenever the 'get' is called, it will create a new MySettings object.
MySettings settings = MySettings.DefaultSettings;

Here the "settings" local variable will have a my number of "0" and empty string.

redpajama_set_name: RedPajamaStackExchange


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