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The Lord sends Moses to Pharaoh to inform him that, if he did not let the Israelites depart, a destructive pestilence should be sent among his cattle, 1-3; while the cattle of the Israelites should be preserved, 4. The next day this pestilence, which was the fifth plague, is sent, and all the cattle of the Egyptians die, 5, 6. Though Pharaoh finds that not one of the cattle of the Israelites had died, yet, through hardness of heart, he refuses to let the people go, 7. Moses and Aaron are commanded to sprinkle handfuls of ashes from the furnace, that the sixth plague, that of boils and blains, might come on man and beast, 5, 9; which having done, the plague takes place, 10. The magicians cannot stand before this plague, which they can neither imitate nor remove, 11. Pharaoh's heart is again hardened, 12. God's awful message to Pharaoh, with the threat of more severe plagues than before, 13-17. The seventh plague of rain, hail, and fire threatened, 18. The Egyptians commanded to house their cattle that they might not be destroyed, 19. These who feared the word of the Lord brought home their servants and cattle, and those who did not regard that word left their cattle and servants in the fields, 20. 21. The storm of hail, thunder, and lightning takes place, 22-24. It nearly desolates the whole land of Egypt, 25, while the land of Goshen escapes, 26. Pharaoh confesses his sin, and begs an interest in the prayers of Moses and Aaron, 27, 28. Moses promises to intercede for him, and while he promises that the storm shall cease, he foretells the continuing obstinacy of both himself and his servants, 29. 30. The flax and barley, being in a state of maturity, are destroyed by the tempest, 31; while the wheat and the rye, not being grown up, are preserved, 32. Moses obtains a cessation of the storm, 33. Pharaoh and his servants, seeing this, harden their hearts, and refuse to let the people go, 34, 35.
NOTES ON CHAP. IX
Verse 1. "The LORD God of the Hebrews" - It is very likely that the term Lord, hywy Yehovah, is used here to point out particularly his eternal power and Godhead; and that the term God, yhla Elohey, is intended to be understood in the sense of Supporter, Defender, Protector, &c. Thus saith the self- existent, omnipotent, and eternal Being, the Supporter and Defender of the Hebrews, "Let my people go, that they may worship me." THE FIFTH PLAGUE - THE MURRAIN
Verse 3. "The hand of the Lord" - The power of God manifested in judgment.
"Upon the horses" - �ysws susim. This is the first place the horse is mentioned; a creature for which Egypt and Arabia were always famous.
ss sus is supposed to have the same meaning with �� sas, which signifies to be active, brisk, or lively, all which are proper appellatives of the horse, especially in Arabia and Egypt. Because of their activity and swiftness they were sacrificed and dedicated to the sun, and perhaps it was principally on this account that God prohibited the use of them among the Israelites.
"A very grievous murrain." - The murrain is a very contagious disease among cattle, the symptoms of which are a hanging down and swelling of the head, abundance of gum in the eyes, rattling in the throat, difficulty of breathing, palpitation of the heart, staggering, a hot breath, and a shining tongue; which symptoms prove that a general inflammation has taken place. The original word rbd deber is variously translated. The Septuagint have qanatov, death; the Vulgate has pestis, a plague or pestilence; the old Saxon version, , from , to die, any fatal disease. Our English word murrain comes either from the French mourir, to die, or from the Greek marainw maraino, to grow lean, waste away. The term mortality would be the nearest in sense to the original, as no particular disorder is specified by the Hebrew word.
Verse 4. "The Lord shall sever" - See on "chap. viii. 22".
Verse 5. "To-morrow the Lord shall do this" - By thus foretelling the evil, he showed his prescience and power; and from this both the Egyptians and Hebrews must see that the mortality that ensued was no casualty, but the effect of a predetermined purpose in the Divine justice.
Verse 6. "All the cattle of Egypt died" - That is, All the cattle that did die belonged to the Egyptians, but not one died that belonged to the Israelites, ver. 4, 6. That the whole stock of cattle belonging to the Egyptians did not die we have the fullest proof, because there were cattle both to be killed and saved alive in the ensuing plague, ver. 19-25. By this judgment the Egyptians must see the vanity of the whole of their national worship, when they found the animals which they not only held sacred but deified, slain without distinction among the common herd, by a pestilence sent from the hand of Jehovah. One might naturally suppose that after this the animal worship of the Egyptians could never more maintain its ground.
Verse 7. "And Pharaoh sent, &c." - Finding so many of his own cattle and those of his subjects slain, he sent to see whether the mortality had reached to the cattle of the Israelites, that he might know whether this were a judgment inflicted by their God, and probably designing to replace the lost cattle of the Egyptians with those of the Israelites.
THE SIXTH PLAGUE-THE BOILS AND BLAINS
Verse 8. "Handfuls of ashes of the furnace" - As one part of the oppression of the Israelites consisted In their labour in the brick-kilns, some have observed a congruity between the crime and the punishment. The furnaces, in the labour of which they oppressed the Hebrews, now yielded the instruments of their punishment; for every particle of those ashes, formed by unjust and oppressive labour, seemed to be a boil or a blain on the tyrannic king and his cruel and hard-hearted people.
Verse 9. "Shall be a boil" - yj� shechin. This word is generally expounded, an inflammatory swelling, a burning boil; one of the most poignant afflictions, not immediately mortal, that can well affect the surface of the human body. If a single boil on any part of the body throws the whole system into a fever, what anguish must a multitude of them on the body at the same time occasion! Breaking forth with blains] t[b[ba ababuoth, supposed to come from h[b baah, to swell, bulge out; any inflammatory swelling, node, or pustule, in any part of the body, but more especially in the more glandular parts, the neck, arm-pits, groin, &c. The Septuagint translate it thus: kai estai elkh fluktidev anazeousai? And it shalt be an ulcer with burning pustules. It seems to have been a disorder of an uncommon kind, and hence it is called by way of distinction, the botch of Egypt, Deut. xxviii. 27, perhaps never known before in that or any other country. Orosius says that in the sixth plague "all the people were blistered, that the blisters burst with tormenting pain, and that worms issued out of them." Alfred's Oros., lib. i., c. vii.
Verse 11. "The boil was upon the magicians" - They could not produce a similar malady by throwing ashes in the air; and they could neither remove the plague from the people, nor from their own tormented flesh. Whether they perished in this plague we know not, but they are no more mentioned. If they were not destroyed by this awful judgment, they at least left the field, and no longer contended with these messengers of God.
The triumph of God's power was now complete, and both the Hebrews and the Egyptians must see that there was neither might, nor wisdom, nor counsel against the Lord; and that, as universal nature acknowledged his power, devils and men must fail before him.
Verse 15. "For now I will stretch out my hand" - In the Hebrew the verbs are in the past tense, and not in the future, as our translation improperly expresses them, by which means a contradiction appears in the text: for neither Pharaoh nor his people were smitten by a pestilence, nor was he by any kind of mortality cut off from the earth. It is true the first-born were slain by a destroying angel, and Pharaoh himself was drowned in the Red Sea; but these judgments do not appear to be referred to in this place.
If the words be translated, as they ought, in the subjunctive mood, or in the past instead of the future, this seeming contradiction to facts, as well as all ambiguity, will be avoided: For if now I HAD STRETCHED OUT ( ythl� shalachti, had set forth) my hand, and had smitten thee ( �twa �aw vaach otheca) and thy people with the pestilence, thou SHOULDST HAVE BEEN cut off ( djkt ticcached) from the earth.
Verse 16. But truly, on this very account, have I caused thee to SUBSIST, ( �yjdm[h heemadticha,) that I MIGHT cause thee to see my power, ( yjk ta �tarh harotheca eth cochi,) and that my name MIGHT be declared throughout all the earth, (or, �rah lkb becol haarets, in all THIS LAND.) See Ainsworth and Houbigant.
Thus God gave this impious king to know that it was in consequence of his especial providence that both he and his people had not been already destroyed by means of the past plagues; but God had preserved him for this very purpose, that he might have a farther opportunity of manifesting that he, Jehovah, was the only true God for the full conviction both of the Hebrews and Egyptians, that the former might follow and the latter fear before him. Judicious critics of almost all creeds have agreed to translate the original as above, a translation which it not only can bear but requires, and which is in strict conformity to both the Septuagint and Targum.
Neither the Hebrew �yjdm[h heemadticha, I have caused thee to stand; nor the apostle's translation of it, Rom. ix. 17, exhgeira se, I have raised thee; nor that of the Septuagint, eneken toutou diethrhqhv, on this account art thou preserved, viz., in the past plagues; can countenance that most exceptionable meaning put on the words by certain commentators, viz., "That God ordained or appointed Pharaoh from all eternity, by certain means, to this end; that he made him to exist in time; that he raised him to the throne; promoted him to that high honour and dignity; that he preserved him, and did not cut him off as yet; that he strengthened and hardened his heart; irritated, provoked, and stirred him up against his people Israel, and suffered him to go all the lengths he did go in his obstinacy and rebellion; all which was done to show in him his power in destroying him in the Red Sea. The sum of which is, that this man was raised up by God in every sense for God to show his power in his destruction." So man speaks; thus GOD hath not spoken. See Henry on the place.
Verse 17. "As yet exaltest thou thyself against my people" - So it appears that at this time he might have submitted, and thus prevented his own destruction.
THE SEVENTH PLAGUE-THE HAIL.
Verse 18. "To-morrow about this time" - The time of this plague is marked thus circumstantially to show Pharaoh that Jehovah was Lord of heaven and earth, and that the water, the fire, the earth, and the air, which were all objects of Egyptian idolatry, were the creatures of his power; and subservient to his will; and that, far from being able to help them, they were now, in the hands of God, instruments of their destruction.
"To rain a very grievous hail" - To rain hail may appear to some superficial observers as an unphilosophical mode of expression, but nothing can be more correct. "Drops of rain falling through a cold region of the atmosphere are frozen and converted into hail;" and thus the hail is produced by rain. When it begins to fall it is rain; when it is falling it is converted into hail; thus it is literally true that it rains hail. The farther a hail-stone falls the larger it generally is, because in its descent it meets with innumerable particles of water, which, becoming attached to it, are also frozen, and thus its bulk is continually increasing till it reaches the earth. In the case in question, if natural means were at all used, we may suppose a highly electrified state of an atmosphere loaded with vapors, which, becoming condensed and frozen, and having a considerable space to fall through, were of an unusually large size. Though this was a supernatural storm, there have been many of a natural kind, that have been exceedingly dreadful. A storm of hail fell near Liverpool, in Lancashire, in the year 1795, which greatly damaged the vegetation, broke windows, &c., &c.
Many of the stones measured five inches in circumference. Dr. Halley mentions a similar storm of hail in Lancashire, Cheshire, &c., in 1697, April 29, that for sixty miles in length and two miles in breadth did immense damage, by splitting trees, killing fowls and all small animals, knocking down men and horses, &c., &c. Mezeray, in his History of France, says "that in Italy, in 1510, there was for some time a horrible darkness, thicker than that of night, after which the clouds broke into thunder and lightning, and there fell a shower of hail-stones which destroyed all the beasts, birds, and even fish of the country. It was attended with a strong smell of sulphur, and the stones were of a bluish colour, some of them weighing one hundred pounds' weight." The Almighty says to Job: "Hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?" Job xxxviii. 22, 23. While God has such artillery at his command, how soon may he desolate a country or a world! See the account of a remarkable hail-storm in Josh. x. 11.
Verse 19. "Send-now, and gather thy cattle" - So in the midst of judgment, God remembered mercy. The miracle should be wrought that they might know he was the Lord; but all the lives both of men and beasts might have been saved, had Pharaoh and his servants taken the warning so mercifully given them. While some regarded not the word of the Lord, others feared it, and their cattle and their servants were saved, See ver. 20, 21.
Verse 23. "The Lord sent thunder" - tlq koloth, voices; but loud, repeated peals of thunder are meant.
"And the fire ran along upon the ground" - hxra �a �lhtw vattihalac esh aretsah, and the fire walked upon the earth. It was not a sudden flash of lightning, but a devouring fire, walking through every part, destroying both animals and vegetables; and its progress was irresistible.
Verse 24. "Hail, and fire mingled with the hail" - It is generally allowed that the electric fluid is essential to the formation of hail. On this occasion it was supplied in a supernatural abundance; for streams of fire seem to have accompanied the descending hail, so that herbs and trees, beasts and men, were all destroyed by them.
Verse 26. "Only in the land of Goshen-was there no hail." - What a signal proof of a most particular providence! Surely both the Hebrews and Egyptians profited by this display of the goodness and severity of God.
Verse 27. "The Lord is righteous, and I and my people are wicked." - The original is very emphatic: The Lord is THE RIGHTEOUS ONE, ( qydxh hatstaddik,) and I and my people are THE SINNERS, ( �y[�rh hareshaim;) i.e., He is alone righteous, and we alone are transgressors. Who could have imagined that after such an acknowledgment and confession, Pharaoh should have again hardened his heart?
Verse 28. "It is enough" - There is no need of any farther plague; I submit to the authority of Jehovah and will rebel no more.
"Mighty thunderings" - �yhla tlk koloth Elohim, voices of God;- that is, superlatively loud thunder. So mountains of God (Psa. xxxvi. 6) means exceeding high mountains. So a prince of God (Genesis xxiii. 6) means a mighty prince. See a description of thunder, Psalm xxix. 3-8: "The VOICE OF THE LORD is upon the waters: the God of glory thundereth; the Lord is upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars. The voice of the Lord divideth the flames of fire. The voice of the Lord shaketh the wilderness," &c. The production of rain by the electric spark is alluded to in a very beautiful manner, Jer. x. 13: When he uttereth his voice, there is a multitude of waters in the heavens. See the note on "Gen. vii. 11", and See the note on "Gen. viii. 1".
Verse 29. "I will spread abroad my hands" - That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make some observations on the ancient manner of approaching the Divine Being in prayer. Kneeling down, stretching out the hands, and lifting them up to heaven, were in frequent use among the Heb. in their religious worship. SOLOMON kneeled down on his knees, and spread forth his hands to heaven; 2 Chron. vi. 13. So DAVID, Psalm cxliii. 6: I stretch forth my hands unto thee. So Ezra: I fell upon my knees, and spread out my hands unto the Lord my God; Ezra ix. 5. See also Job Job xi. 13: If thou prepare thine heart, and stretch out thy hands towards him. Most nations who pretended to any kind of worship made use of the same means in approaching the objects of their adoration, viz., kneeling down and stretching out their hands; which custom it is very likely they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expresses humility, contrition, and subjection. If the person to whom the supplication was addressed was within reach, the supplicant caught him by the knees; for as among the ancients the forehead was consecrated to genius, the ear to memory, and the right hand to faith, so the knees were consecrated to mercy. Hence those who entreated favour fell at and caught hold of the knees of the person whose kindness they supplicated. This mode of supplication is particularly referred to in the following passages in Homer: - twn nun min mnhsasa parezeo, kai labe gounwn.Iliad i., ver. 407.
Now therefore, of these things reminding Jove, Embrace his knees.COWPER.
To which the following answer is made:- kai tot� epeita toi eimi diov poti calkobatev dw, kai min gounasomai, kai min peisesqai oiw.Iliad i., ver. 426.
Then will I to Jove's brazen-floor'd abode, That I may clasp his knees; and much misdeem Of my endeavour, or my prayer shall speed. Id. See the issue of thus addressing Jove, Ibid., ver. 500-502, and ver. 511, &c.
In the same manner we find our Lord accosted, Matt. xvii. 14: There came to him a certain man, kneeling down to him gonupetwn auton, falling down at his knees.
As to the lifting up or stretching out of the hands, (often joined to kneeling,) of which we have seen already several instances, and of which we have a very remarkable one in this book, chap. xvii. 11, where the lifting up or stretching out of the hands of Moses was the means of Israel's prevailing over Amalek; we find many examples of both in ancient authors. Thus HOMER:- esqlon gar du ceirav anascemen, ai k� elehsh.Iliad xxiv., ver. 301.
For right it is to spread abroad the hands To Jove for mercy.Also VIRGIL:-
Corripio e stratis corpus, TENDOQUE SUPINAS AD COELUM cum voce MANUS, et munera libo AEneid iii., ver. 176.I started from my bed, and raised on high My hands and voice in rapture to the sky; And pour libations.PITT.
Dixerat: et GENUA AMPLEXUS, genibusque volutans Haerebat. Ibid., ver. 607.
Then kneel'd the wretch, and suppliant clung around My knees with tears, and grovell'd on the ground. Id.- media inter numina divum Multa Jovem Manibus SUPPLEX orasse SUPINIS. Ibid. iv., ver. 204.
Amidst the statues of the gods he stands, And spreading forth to Jove his lifted hands. Id.
Et DUPLICES cum voce MANUS ad sidera TENDIT. Ibid. x., ver. 667.
And lifted both his hands and voice to heaven. In some cases the person petitioning came forward, and either sat in the dust or kneeled on the ground, placing his left hand on the knee of him from whom he expected the favour, while he touched the person's chin with his right. We have an instance of this also in HOMER: kai ra paroiq� autoio kaqezeto, kai labe gounwn skaih? dexiterh d� ar� up� anqerewnov elousa.Iliad i., ver. 500.
Suppliant the goddess stood: one hand she placed Beneath his chin, and one his knee embraced. POPE.
When the supplicant could not approach the person to whom he prayed, as where a deity was the object of the prayer, he washed his hands, made an offering, and kneeling down, either stretched out both his hands to heaven, or laid them upon the offering or sacrifice, or upon the altar. Thus Homer represents the priest of Apollo praying:- cerniyanto d� epeita, kai oulocutav anelonto.
toisin de crushv megal� euceto, ceirav anascwn.Iliad i., ver. 449.
With water purify their hands, and take The sacred offering of the salted cake, While thus, with arms devoutly raised in air, And solemn voice, the priest directs his prayer.POPE.
How necessary ablutions of the whole body, and of the hands particularly, accompanied with offerings and sacrifices were, under the law, every reader of the Bible knows: see especially chap. xxix. 1-4, where Aaron and his sons were commanded to be washed, previously to their performing the priest's office; and chap. xxx. 19-21, where it is said: "Aaron and his sons shall wash their hands - that they die not." See also Lev. xvii. 15.
"When the high priest among the Jews blessed the people, he lifted up his hands, Lev. ix. 22. And the Israelites, when they presented a sacrifice to God, lifted up their hands and placed them on the head of the victim: "If any man of you bring an offering unto the Lord-of the cattle of the herd, and of the flock" - he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him;" Lev. i. 2-4. To these circumstances the apostle alludes, 1 Tim. ii. 8: "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." In the apostle's word epairontav, lifting up, there is a manifest reference to stretching out the hands to place them either on the altar or on the head of the victim. Four things were signified by this lifting up of the hands. 1. It was the posture of supplication, and expressed a strong invitation-Come to my help; 2. It expressed the earnest desire of the person to lay hold on the help he required, by bringing him who was the object of his prayer to his assistance; 3. It showed the ardour of the person to receive the blessings he expected; and 4. By this act he designated and consecrated his offering or sacrifice to his God.
From a great number of evidences and coincidences it is not unreasonable to conclude that the heathens borrowed all that was pure and rational, even in their mode of worship, from the ancient people of God; and that the preceding quotations are proofs of this.
Verse 31. "The flax and the barley was smitten" - The word ht�p pishtah, flax, Mr. Parkhurst thinks, is derived from the root f�p pashat, to strip, because the substance which we term flax is properly the bark or rind of the vegetable, pilled or stripped off the stalks. From time immemorial Egypt was celebrated for the production and manufacture of flax: hence the linen and fine linen of Egypt, so often spoken of in ancient authors.
"Barley" - hr[� seorah, from r[� saar, to stand on end, to be rough, bristly, &c.; hence r[� sear, the hair of the head, and ry[� sair, a he-goat, because of its shaggy hair; and hence also barley, because of the rough and prickly beard with which the ears are covered and defended.
Dr. Pocock has observed that there is a double seed-time and harvest in Egypt: Rice, India wheat, and a grain called the corn of Damascus, and in Italian surgo rosso, are sown and reaped at a very different time from wheat, barley and flax. The first are sown in March, before the overflowing of the Nile, and reaped about October; whereas the wheat and barley are sown in November and December, as soon as the Nile is gone off, and are reaped before May.
Pliny observes, Hist. Nat., lib. xviii., cap. 10, that in Egypt the barley is ready for reaping in six months after it is sown, and wheat in seven. In AEgypto HORDEUM sexto a satu mense, FEUMENTA septimo metuntur.
"The flax was boiled." - Meaning, I suppose, was grown up into a stalk: the original is l[bg gibol, podded or was in the pod.
The word well expresses that globous pod on the top of the stalk of flax which succeeds the flower and contains the seed, very properly expressed by the Septuagint, to de linon spermatizon, but the flax was in seed or was seeding.
Verse 32. "But the wheat and the rye were not smitten" - Wheat, hfj chittah, which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan yfj chati, which signifies tender, delicious, delicate, because of the superiority of its flavor, &c., to every other kind of grain. But this term in Scripture appears to mean any kind of bread-corn. Rye, tmsk cussemeth, from �sk casam, to have long hair; and hence, though the particular species is not known, the word must mean some bearded grain.
The Septuagint call it olura, the Vulgate for, and Aquila zea, which signify the grain called spelt; and some suppose that rice is meant.
Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr. Pocock, says that the circumstance of the wheat and the rye being tlypa aphiloth, dark or hidden, as the margin renders it, (i.e., they were sown, but not grown up,) shows that it was the Indian wheat or surgo rosso mentioned ver. 31, which, with the rye, escaped, while the barley and flax were smitten because they were at or nearly at a state of maturity. See Harmer's Obs., vol. iv., p. 11, edit 1808. But what is intended by the words in the Hebrew text we cannot positively say, as there is a great variety of opinions on this subject, both among the versions and the commentators. The Anglo-Saxon translator, probably from not knowing the meaning of the words, omits the whole verse.
Verse 33. "Spread abroad his hands" - Probably with the rod of God in them. See what has been said on the spreading out of the hands in prayer, ver. 29.
Verse 34. "He sinned yet more, and hardened his heart" - These were merely acts of his own; "for who can deny," says Mr. Psalmanazar, "that what God did on Pharaoh was much more proper to soften than to harden his heart; especially when it is observable that it was not till after seeing each miracle, and after the ceasing of each plague, that his heart is said to have been hardened? The verbs here used are in the conjugations pihel and hiphil, and often signify a bare permission, from which it is plain that the words should have been read, God suffered the heart of Pharaoh to be hardened."-Universal Hist., vol. i., p. 494. Note D.
Verse 35. "And the heart of Pharaoh was hardened" - In consequence of his sinning yet more, and hardening his own heart against both the judgments and mercies of God, we need not be surprised that, after God had given him the means of softening and repentance, and he had in every instance resisted and abused them, he should at last have been left to the hardness and darkness of his own obstinate heart, so as to fill up the measure of his iniquity, and rush headlong to his own destruction.
IN the fifth, sixth, and seventh plagues described in this chapter, we have additional proofs of the justice and mercy of God, as well as of the stupidity, rebellion, and wickedness of Pharaoh and his courtiers. As these continued to contradict and resist, it was just that God should continue to inflict those punishments which their iniquities deserved. Yet in the midst of judgment he remembers mercy; and therefore Moses and Aaron are sent to inform the Egyptians that such plagues would come if they continued obstinate. Here is mercy; the cattle only are destroyed, and the people saved! Is it not evident from all these messages, and the repeated expostulations of Moses and Aaron in the name and on the authority of God, that Pharaoh was bound by no fatal necessity to continue his obstinacy; that he might have humbled himself before God, and thus prevented the disasters that fell on the land, and saved himself and his people from destruction? But he would sin, and therefore he must be punished.
In the sixth plague Pharaoh had advantages which he had not before. The magicians, by their successful imitations of the miracles wrought by Moses, made it doubtful to the Egyptians whether Moses himself was not a magician acting without any Divine authority; but the plague of the boils, which they could not imitate, by which they were themselves afflicted, and which they confessed to be the finger of God, decided the business.
Pharaoh had no longer any excuse, and must know that he had now to contend, not with Moses and Aaron, mortals like himself, but with the living God. How strange, then, that he should continue to resist! Many affect to be astonished at this, and think it must be attributed only to a sovereign controlling influence of God, which rendered it impossible for him to repent or take warning. But the whole conduct of God shows the improbability of this opinion: and is not the conduct of Pharaoh and his courtiers copied and reacted by thousands who are never suspected to be under any such necessitating decree? Every sinner under heaven, who has the Bible in his hand, is acting the same part. God says to the swearer and the profane, Thou shalt not take the name of the Lord thy God in vain; and yet common swearing and profaneness are most scandalously common among multitudes who bear the Christian name, and who presume on the mercy of God to get at last to the kingdom of heaven! He says also, Remember the Sabbath day to keep it holy; thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet; and sanctions all these commandments with the most awful penalties: and yet, with all these things before them, and the professed belief that they came from God, Sabbath-breakers, men-slayers, adulterers, fornicators, thieves, dishonest men, false witnesses, liars, slanderers, backbiters, covetous men, lovers of the world more than lovers of God, are found by hundreds and thousands! What were the crimes of the poor half-blind Egyptian king when compared with these! He sinned against a comparatively unknown God; these sin against the God of their fathers-against the God and Father of Him whom they call their Lord and saviour, Jesus Christ! They sin with the Bible in their hand, and a conviction of its Divine authority in their hearts. They sin against light and knowledge; against the checks of their consciences, the reproofs of their friends, the admonitions of the messengers of God; against Moses and Aaron in the law; against the testimony of all the prophets; against the evangelists, the apostles, the Maker of heaven and earth, the Judge of all men, and the saviour of the world! What were Pharaoh's crimes to the crimes of these? On comparison, his atom of moral turpitude is lost in their world of iniquity. And yet who supposes these to be under any necessitating decree to sin on, and go to perdition? Nor are they; nor was Pharaoh. In all things God has proved both his justice and mercy to be clear in this point. Pharaoh, through a principle of covetousness, refused to dismiss the Israelites, whose services he found profitable to the state: these are absorbed in the love of the world, the love of pleasure, and the love of gain; nor will they let one lust go, even in the presence of the thunders of Sinai, or in sight of the agony, bloody sweat, crucifixion, and death of Jesus Christ! Alas! how many are in the habit of considering Pharaoh the worst of human beings, inevitably cut off from the possibility of being saved because of his iniquities, who outdo him so far in the viciousness of their lives, that Pharaoh, hardening his heart against ten plagues, appears a saint when compared with those who are hardening their hearts against ten millions of mercies. Reader, art thou of this number? Proceed no farther! God's judgments linger not. Desperate as thy state is, thou mayest return; and thou, even thou, find mercy through the blood of the Lamb.See the observations at the conclusion of the next chapter. see at "chap. x. 29".
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Bill Introduced to Help Universities Protect COVID-19 Research
To help universities protect COVID-19 research, Reps. Andy Barr, R-Ky., and Frank Lucas, R-Okla., introduced legislation to give those universities and research institutions tools to protect from cyberattacks by foreign cyber actors.
"Congress must act to safeguard critical scientific Coronavirus research being conducted at universities nationwide," Rep. Barr said in a press release. "My bill would have the Director of National Institute of Standards and Technology (NIST) put forth guidance to preserve COVID-19 research and greatly reduce the threat of cyberattacks. This includes providing best practices and guidelines that will protect our national security."
Last month, cybersecurity agencies in the U.S., United Kingdom, and Canada issued a joint advisory that said a Russia-linked group was targeting COVID-19 research. The July joint advisory followed a May warning from the FBI and other U.S. entities that said China-linked entities were targeting research organizations.
NIST sets the cybersecurity standards and guidelines for Federal agencies and best practices for industry, but the bill directs NIST to produce specific guidance for universities and other institutions conducting research on COVID-19. The guidance would be based on NIST's current cybersecurity framework.
"NIST's Cybersecurity Framework is the gold standard for cyber protection, and tailoring these guidelines for academia and research institutions will keep our data safe from theft and manipulation by foreign actors," Rep. Lucas said. "It's a simple but strong way to protect American research and support the fight against COVID-19."
Rep. Andy Barr
Rep. Frank Lucas

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thesis copyright infringement phd. Men have proposed to answer two different and contrary ends by the use of parable; for parables serve as well to instruct or illustrate as to wrap up and envelop; so that though, for the present, we drop the concealed use, and suppose the ancient fables to be vague, undeterminate things, formed for amusement, still, the other use must remain, and can never be given up. It may be held, of course, that night and the conditions which go with it are a necessity, since by day people have no leisure for social forms. And since the surprise seems to be pretty much the same, under similar circumstances, at different times, and in the case of different persons, it is free from that extreme irregularity which is found in most of the other mental conditions which accompany the contemplation of unexpected events. It may be remarked that Whately (_Logic_, Bk. the Edict of Chilperic (A.D. They tell us, Pluto having, upon that memorable division of empire among the gods, received the infernal regions for his share, despaired of winning any one of the goddesses in marriage by phd thesis copyright infringement an obsequious courtship, and therefore through necessity resolved upon a rape. Dr. New doctrines were added to it, some of which became of the first importance, but its primary principles were fixed for ever. These feelings, provided that they go deep enough, each make up the whole soul, since the whole content of the soul is reflected in each of them. According to that genealogical table the whole earth was divided after the Flood among the families of the three sons of Noah—Shem, Ham, and Japheth. This he accordingly did; and they, with unwearied pains and diligence, hammered out his bolts, and other instruments of terror, with a frightful and continual din of the anvil. Luckily, the Elgin Marbles say NO to that conclusion: for they are decidedly _part and parcel thereof_. The first represents Orpheus taming the savages by his lyre. "Louing and beloued Brother, I doe nowe like some that have an Orcharde ill Neighbored, that gather their Fruit before it is ripe, to preuent stealing. [Sidenote: The Kentish scilling probably a solidus of two gold tremisses like the Saxon solidus.] Now, at the ratio of 1:10 the ore or ounce of twenty silver sc?tts would equal a gold solidus of two gold tremisses instead of three.[291] And when it is considered that the main Merovingian currency on the other side of the Channel was of gold tremisses it seems natural that the ounce of silver should be equated with an even number of gold tremisses. This, by like reason, will encourage and edge industrious and profitable improvements, because many will rather venture in that kind, than take five in the hundred, especially having been used to greater profit. If they cannot be reduced to one harmonious scheme, if in fact they can at best be brought to nothing but a number of different schemes, each with its own body of laws and rules, then it is vain to endeavour to force them into one science. 45. There is one we just recollect, a _Portrait of a Youth_ in black, by Parmegiano. Under such conditions "action" is impossible. But I should soon find the process completely changed owing to the existence of _cleavage_. That proselytism began immediately after Christ's death is, of course, very unlikely. To all which he gives great attention, that he may pass for a Man of Intelligence in another Place. Mr. The Samoans entertained ideas as to particular animals, such as the eel, the shark, the turtle, the dog, the owl, and the lizard, similar to the notions associated with the totems of other peoples. On the other hand, apart and alone, judged by its own criteria and bounded by its own conditions, we have the waltz music, related not to life but to a very small, narrow, and detached phase of it, appealing only to the senses, and these in a very abnormal state. iii., p. Yet a Frenchman contrived to make a panegyric on this scene, after the fashion of his countrymen, and with that sort of tripping jerk which is peculiar to their minds and bodies—'_Il y a de l'eau, il y a des bois, il y a des montagnes, il y a de la verdure_,' &c. The pedantic, servile race of artists, whom Reynolds superseded, had carried the abstract principle of improving on nature to such a degree of refinement, that they left it out altogether; and confounded all the varieties and irregularities of form, feature, character, expression or attitude, in the same artificial mould of fancied grace and fashionable insipidity. I do not know what Lord Byron and Lady Morgan could mean by quarrelling about the question who first called Venice 'the Rome of the sea'—since it is perfectly unique in its kind. As a poem it is not remarkable, unless it be for the very conventional commingling of devout, loyal, and valorous expressions, like the following, in the closing stanza: Dio ti salvi, o cara insegna, Nostro amore e nostra gioja, Bianca Croce di Savoja, Dio ti salvi, e salvi il Re! Also the foresight and prevention, that there be no likely or fit head whereunto discontented persons may resort, and under whom they may join, is a known but an excellent point of caution. It was the prettiest trick imaginable. But psychological observation goes further, for close attention can easily discover specific differences between the different sensations of heat, as also between the sensations of cold. Hume, for instance, in his short essay on _Probability_, commences with the remark, "though there be no such thing as chance in the world, our ignorance of the real cause of any event has the same influence on the understanding, &c." De Morgan indeed goes so far as to declare that "the foundations of the theory of Probability have ceased to exist in the mind that has formed the conception," "that anything ever did happen or will happen without some particular reason why it should have been precisely what it was and not anything else."[1] Similar remarks might be quoted from Laplace and others. The French have therefore no national music, except a few meagre _chansons_, and their only idea of musical excellence is either rapidity or loudness of execution. He applied successively to Lord Burleigh, his uncle, to Lord Puckering, his father's successor, to the Earl of Essex, their rival, and finally to the Queen herself, accompanying his letters, as was the custom of the times, with a present, a jewel.[11] But once more he saw mediocrity preferred, and himself rejected. William Shakspere of Stratford, his character was, or should be, above suspicion. Far back in the dim and unenlightened past, the dance on the shield of Achilles seems wonderful enough–the wreathed maidens of costly wooing and the youths in well-woven doublets, their hands on each other's wrists, speeding in lines and circles, while a divine minstrel (who, I regret to observe from the brackets, is textually under suspicion) made music on his lyre. Seilliere,_ L'Allemagne et la philosophie bergsonienne, (_L'Opinion,_ July 3, 1909). But this cannot be done completely until the minute work which Professor Maitland and Mr. Charles was never off his guard. And so wishing your Highness all princely felicity, I rest your Highness's most humble servant, 1612. The injunctions to extirpate the Canaanites contained in the books of the law, which Professor Kuenen considers to be the expression of the Jewish hatred of foreigners after the captivity, and only "murder on paper," in all likelihood faithfully represent the feelings of the Jahvists in early times. The first of these are, in our opinion, by much the best; and we appeal, in support of this opinion, to the _Apollo and the Seasons_, and to the _Phaeton_. So in the fable, that Achilles was brought up under Chiron, the centaur, who was part a man and part a beast, expounded ingeniously, but corruptly by Machiavel, that it belongeth to the education and discipline of princes to know as well how to play the part of the lion in violence, and the fox in guile, as of the man in virtue and justice. The staunch partisans of this theory, however, get over the difficulty here spoken of, in practice, by omitting the details altogether, and making their works sketches, or rather what the French call _ebauches_ and the English _daubs_. And there were various barbarisms from America and elsewhere to remind us that there are depths below depths. Hogarth has with great skill contrasted the pale countenance of the Husband with the yellow whitish colour of the marble chimney-piece behind him, in such a manner as to preserve the fleshy tone of the former. Thus in time all the people would in one sense become Jahvists. If the decline of Christianity continues with the rapidity of the last half-century, a perilous crisis lies before the population of the civilized world. 158). Coke, himself Chief Justice, was Bacon's principal accuser; and, although an enemy, he has been said to have conducted himself with moderation and propriety on this occasion only. This detained Barry for some time at the place where he was in very awkward circumstances, and he had thoughts of getting rid of his chagrin and of his prospects in life at once, by running away and turning friar. That fraction, then, is the probability of a chance shot striking that extremity of the tail; the probability that, if the guessing were governed by pure chance, a number of successful guesses equal or greater than 510 would occur": odds, that is, of about 332 to 1 against phd thesis copyright infringement such occurrence. [18] This Masque, also called "The Prince's Masque," forms the subject of two chapters (VI and VII) in Mr. There is no repose in the attitude; but the body, instead of being dissolved in an immortal sleep, seems half lifted up, so as to produce a balance of form, and to make a display of the symmetry of the proportions. Some assert that it is impossible to live without science, without knowledge, that such a life is horror and madness; others cannot be reconciled phd thesis copyright infringement to the thought that the most perfect of men died the death of a murderer. [Sidenote: How language gives a fixed form to fleeting sensations.] Our simple sensations, taken in their natural state, are still more fleeting. Pan, as the name imports, represents the universe, about whose origin there are two opinions, viz: that it either sprung from Mercury, that is, the divine word, according to the Scriptures and philosophical divines, or from the confused seeds of things. The former had three hundred and seventy-five killed, the latter six hundred and ninety-six. Begin with an intermediate case. These blessings were believed to have been obtained specially by the skill and power of David himself; and so, by a familiar process of thought, the Messiah became a second David, coming to do the work of the first by reviving the old prosperity.[35] With the earlier prophets this was almost the sole kind of Messianic dream. Here was yet another hit at George Wither, but who was he whose "ample and just example" was held up as a model for imitation? It may indeed be that everything which has a beginning also has an end; it may indeed be that the individual is sooner or later doomed to perish; but why identify the moment of the soul's destruction with the death of the body? Notwithstanding the bold assertion of the Hellenic spirit in this and in the greater part of his poems, that, nevertheless, Carducci has not been able to restore his fair god of light and beauty, the Ph?bus Apollo, to the undisputed sway he held in the ancient mind is evident from the shadows of doubt, of fear, and anxious questioning which still darken here and there the poet's lines, as in the sonnet _Innanzi, Innanzi!_ [XV] It is here that the stern element of tragedy, the real tragedy of humanity, makes itself felt in this rhapsodist of joy and of love. Three years later, the last year of the King's life, there was a great scramble for a rich vacant see. [Sidenote: Analogy of the Cymric trefgordd.] We have learned from the Cymric evidence that a district might be divided for purposes of revenue and food rents into sub-districts, irrespective of who might be the occupants. Lee that he was responsible for his brigade, but not for the division, shows that he was satisfied with the conduct of a part, but not with that of all the troops under his command. If we suppose that there is no inhabitant, we shall probably disbelieve the story, or consider it to be grossly exaggerated. XVIII.—OF TRAVEL. Let no one wonder that he should be applauded, that men should extol him with their praises, that he should be preached, since it is most assuredly true that among modern sermon-writers he, in knowledge of the people, holds the first place. It was long before winding slowly into the valley, we lost sight of our last night's station. I shall proceed to mention a few exceptions to, or confirmations of them in their _Expose_[33] of the present year. It first denotes envy, which is continually upon the watch, and strangely prevails among excellent artificers; for no kind of people are observed to be more implacably and destructively envious to one another than these. However stupendous the scenery of that country is, and however powerful and lasting the impression which it must always make on the imagination, yet the effect is not produced merely through the medium of the eye, but arises chiefly from collateral and associated feelings. When the latter set out, at the head of a triumphant train, to return thanks at the Cathedral for his heir, the planet Venus (_abstit omen!_) was clearly shining in the May-noon sky. It is as if the foundation-stone should form the cupola of St. They rather lay stress upon a more tangible advantage—their superior accuracy. They take a deep interest in the scene, but it is with the air of composure proper to the sex, who are accustomed by nature and duty to works of charity and compassion. Strange to say, however, the history of the colophon does not stop here. You may take sarza[306] to open the liver, steel to open the spleen, flower of sulphur for the lungs, castoreum[307] for the brain, but no receipt openeth the heart but a true friend, to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession. It was a beautiful doe. All nations, particularly the Aryan peoples, have considered tree-planting a sacred duty, and the grove was man's first temple, "and became a sanctuary, asylum, or place of refuge, and as time passed on, temples came to be built in the sacred groves." If tree-worship had such an origin as this, its origin ought to be shown in the ideas associated with it. They want neither Wit, nor Learning, and frequently neither Generosity, nor Good Nature, yet when they come into gay, tho' Ingenious Company, are either damp'd and silent, or unseasonably Frolicksom and Free, so that they appear either Dull, or Ridiculous. freoh gyld mon lxx scill. 160 of the same solidi. of the laws. Neither will he if he varies the stake every time, provided he does not vary it in such a way as to make its amount dependent on the fact of his having won or lost the time before. Even in monotheistic religions people always made their God enter a fight, and devised an eminent opponent for him–the devil. There is no malice in this statement; but I should think they may themselves allow it to be an English version of the truth, containing a great deal that is favourable to them, with a saving clause for our own use. If we suppose the existence of an enlarged fellow-feeling, the applicability of such a justification becomes still more extensive. Su er ein er ave hever ava leift. That is why the tendency to discredit scientific knowledge is by no means so useless as may at first sight appear to the phd thesis copyright infringement inexperienced eye. As our hopes leave us, we lose even our interest and regrets for the past. It is remarkable, however, that although so much has been written in relation to it, we are still almost in the dark as to the origin of the superstition in question. But he feels his own inability, for "his days are numbered," to conduct mankind to the hoped for goal. We grieved over the transformation of a favorite saw, innocuous once, and conveying a meek educational suggestion. If the blood of a priest is shed and reaches the ground, _donec colorium subfert_, the hand of the criminal is to be cut off, or half of VII. (ss. ii., p. We have already seen the Paganism of the Catholic doctrine of the real presence. I had not told posterity this, but for their ignorance who chose that circumstance to commend their friend by wherein he most faulted. Whosoever findes him, may acquaint any at Whitehall, for the Dog was better known at Court than those who stole him. They never 'snatch a grace beyond the reach of art.' They exhibit the _mask_, not the _soul_ of expression. Canon 1. Garnett and Gosse, but of which Mr. This cannot be done, except you introduce two several sorts of usury, a less and a greater; for if you reduce usury to one low rate, it will ease the common borrower, but the merchant will be to seek for money; and it is to be noted that the trade of merchandise being the most lucrative, may bear usury at a good rate; other contracts not so. There is also a story about a minister of state, but that has nothing to do with Walker Miles. This is an enclosure of all sweet sights and smells, a concentration of elegance. Take, for instance, the belief in personal immortality. The world at large gets its ideas of the late war from Northern sources. If you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him. The minutiae of his own craft are homely and human things–boots and coats and knapsacks and hobnails and ordnance maps.
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"Birds in a Cage"
Elsa Schiaparelli said that her favourite painting was Birds in a Cage by Pablo Picasso. It was one of the major pieces in her personal art collection.
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Friends who knew well Elsa's dual nature felt that this picture could be its metaphoric portrait. This duality is evident in her autobiography, in which she oscillates between the first and the third person when referring to herself.
Birds in a cage, 1937 (oil on canvas)
Pablo Picasso © Adagp, Paris 2015
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The Hands that rock the cradle, also crack the code
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It was an unguarded moment for my church-going, straight-laced handyman & landscaper, " I am not sure if I am ready to trust a woman leader", and finally the loss of first woman Presidential candidate in the US, that led me to ruminate about Women and Leadership and indulge in my most " time suck" activities, google and peruse through Wikipedia.
I had known about this, but I was fascinated to reconfirm that the first programmer in the world was a woman, and daughter of the famed poet, Lord Byron, no less. The first Programmer in the World, Augusta Ada King-Noel, Countess of Lovelace nee Byron; was born in 1815 and was the only legitimate child of the poet laureate, Lord Byron and his wife Annabella. A month after Ada was born, Byron separated from his wife and forever left England. Ada's mother remained bitter towards Lord Byron and promoted Ada's interest in mathematics and logic in an effort to prevent her from developing what she saw as the insanity seen in her father.
Ada grew up being trained and tutored by famous mathematicians and scientists. She established a relationship with various scientists and authors, like Charles Dickens, etc.. Ada described her approach as "poetical science"[6] and herself as an "Analyst & Metaphysician".
As a teenager, Ada's prodigious mathematical talents, led her to have British mathematician Charles Babbage, as her mentor. By then Babbage had become very famous and had come to be known as 'the father of computers'. Babbage was reputed to have developed the Analytical Engine. Between 1842 and 1843, Ada translated an article on the Analytical Engine, which she supplemented with an elaborate set of notes, simply called Notes. These notes contain what many consider to be the first computer program—that is, an algorithm designed to be carried out by a machine. As a result, she is often regarded as the first computer programmer. Ada died at a very young age of 36.
As an ode to her, the mathematical program used in the Defense Industry has been named Ada. And to celebrate our first Programmer, the second Tuesday of October has been named Ada Lovelace Day. ALD celebrates the achievement of women in Science, Technology and Engineering and Math (STEM). It aims to increase the profile of women in STEM and, in doing so, create new role models who will encourage more girls into STEM careers and support women already working in STEM.
Most of us applauded Benedict Cumberbatch's turn as Alan Turing in the movie, Imitation Game. We got to know about the contribution, that Alan Turning and his code breaking team at the Bletchley Park, played in singularly cracking the German Enigma code and how the code helped them to proactively know when the Germans were about to attack the Allied sites and in the process could conduct preemptive strikes. In the movie, Kiera Knightly played the role of Joan Clark. Joan was an English code-breaker at the British Intelligence wing, MI5, at Bletchley Park during the World War II. She was appointed a Member of the Order of the British Empire (MBE) in 1947, because of the important part she essayed in decoding the famed German Enigma code along with Alan Turing and the team.
Joan Clark attended Cambridge University with a scholarship and there she gained a double first degree in mathematics. But the irony of it all was that she was denied a full degree, as till 1948, Cambridge only awarded degrees to men. The head of the Code-breakers group, Hugh Alexander, described her as "one of the best in the section", yet while promoting Joan Clark, they had initially given her a job title of a typist, as women were not allowed to be a Crypto Analyst. Clarke became deputy head of British Intelligence unit, Hut 8 in 1944. She was paid less than the men and in the later years she believed that she was prevented from progressing further because of her gender.
In World War II the US Army was tasked with a Herculean job to calculate the trajectories of ballistic missiles. The problem was that each equation took 30 hours to complete, and the Army needed thousands of them. So the Army, started to recruit every mathematician they could find. They placed ads in newspapers; first in Philadelphia, then in New York City, then in far out west in places like Missouri, seeking women "computers" who could hand-compute the equations using mechanical desktop calculators. The selected applicants would be stationed at the University of Pennsylvania in Philly. At the height of this program, the US Army employed more than 100 women calculators. One of the last women to join the team was a farm girl named Jean Jennings. To support the project, the US Army-funded an experimental project to automate the trajectory calculations. Engineers John Presper Eckert and John W. Mauchly, who are often termed as the Inventors of Mainframe computers, began designing the Electronic Numerical Integrator and Computer, or ENIAC as it was called. That experimenting paid off: The 80-foot long, 8-foot tall, black metal behemoth, which contained hundreds of wires, 18,000 vacuum tubes, 40 8-foot cables, and 3000 switches, would become the first all-electric computer called ENIAC.
When the ENIAC was nearing completion in the spring of 1945, the US Army randomly selected six women, computer programmers, out of the 100 or so workers and tasked them with programming the ENIAC. The engineers handed the women the logistical diagrams of ENIAC's 40 panels and the women learned from there. They had no programming languages or compilers. Their job was to program ENIAC to perform the firing table equations they knew so well.
The six women—Francis "Betty" Snyder Holberton, Betty "Jean" Jennings Bartik, Kathleen McNulty Mauchly Antonelli, Marlyn Wescoff Meltzer, Ruth Lichterman Teitelbaum, and Frances Bilas Spence—had no documentation and no schematics to work with.
There was no language, no operating system, the women had to figure out what the computer was, how to interface with it, and then break down a complicated mathematical problem into very small steps that the ENIAC could then perform. They physically hand-wired the machine, using switches, cables, and digit trays to route data and program pulses. This might have been a very complicated and arduous task. The ballistic calculations went from taking 30 hours to complete by hand to taking mere seconds to complete on the ENIAC.
Unfortunately, ENIAC was not completed in time, hence could not be used during World War II. But 6 months after the end of the war, on February 14, 1946 The ENIAC was announced as a modern marvel in the US. There was praise and publicity for the Moore School of Electrical Engineering at the University of Pennsylvania, Eckert and Mauchly were heralded as geniuses. However, none of the key programmers, all the women were not introduced in the event. Some of the women appeared in photographs later, but everyone assumed they were just models, perfunctorily placed to embellish the photograph.
After the war, the government ran a campaign asking women to leave their jobs at the factories and the farms so returning soldiers could have their old jobs back. Most women did, leaving careers in the 1940s and 1950s and perforce were required to become homemakers. Unfortunately, none of the returning soldiers knew how to program the ENIAC.
All of these women programmers had gone to college at a time when most men in this country didn't even go to college. So the Army strongly encouraged them to stay, and for the most part, they did, becoming the first professional programmers, the first teachers of modern programming, and the inventors of tools that paved the way for modern software.
The Army opened the ENIAC up to perform other types of non-military calculations after the war and Betty Holberton and Jean Jennings converted it to a stored-program machine. Betty went on to invent the first sort routine and help design the first commercial computers, the UNIVAC and the BINAC, alongside Jean. These were the first mainframe computers in the world.
Today the Indian IT industry is at $ 160 B and is at 7.7 %age of the Indian GDP and employs approximately 2.5 Million direct employees and a very high percentage of them are women. Ginni Rommeti, Meg Whitman are the CEOs of IBM and HP while Sheryl Sandberg is the COO of Facebook. They along with Padmasree Warrior, ex CTO of CISCO have been able to crack the glass ceiling. India boasts of Senior Leadership in leading IT companies like Facebook, IBM, CapGemini, HP, Intel etc.. who happen to be women. At our company, ZIF, we are making an effort to put in policies, practices, culture that attract, retain, and nurture women leaders in IT. The IT industry can definitely be a major change agent in terms of employing a large segment of women in India and can be a transformative force for new vibrant India. We must be having our Indian Ada, Joan, Jean and Betty and they are working at ISRO, at Bangalore and Sriharikota, at the Nuclear Plants at Tarapur.
Sumit Ganguli
"Sumit Ganguli is the CEO and Member of the Board at ZIF. He is focused on New Technologies around AI led Predictive Analytics, Smart Machines, IT Process Automation etc.. through ZIF and is promoting the concept of ZIF in IT Infrastructure Management space."
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Maduro earlier dismissed the US promise to send relief aid to the crisis-hit South American country as a "political stunt" and a pretext for invasion, as Washington has refused to recognize the legitimate government of Venezuela, also imposing sanctions on Caracas.
"They are trying to destroy the independence and sovereignty of the country under the pretext of delivering humanitarian aid. They are trying to destabilize our country, but this has not brought [them] any success", the Venezuelan president stressed.
The president also stated that Venezuela planned to increase oil production by 1 million barrels per day in 2019.
"We are coping well with difficulties, our oil industry will move forward, despite the aggression, there are enough oil markets in the world for oil produced by Venezuela," Maduro said at a press conference broadcast in his Twitter blog.
Maduro confirmed that he is ready to hold early parliamentary elections in the country in order to end the ongoing political crisis. According to him, at least 2 million people have signed letter demanding that the US stop interfering in Venezuela's internal affairs.