Much of the content of the new European Union Medical Device Regulation (EU MDR) is not actually new, but brings the European legislation up to date with the current expectations of the European Authorities and the current practices of the Notified Bodies. The sections dedicated to Notified Bodies are a prime example of this.
Primarily addressed to the European Competent Authorities, the new Articles 35-50 of Chapter VI (replacing Article 16 of the Medical Device Directive (MDD)) and the new Annex VII (replacing Annex XI of the MDD), make permanent the measures introduced as part of the so called "PIP action plan" in 2013. Namely, the Commission Implementing Regulation "on the designation and the supervision of notified bodies" and the Commission Recommendation "on the audits and assessments performed by notified bodies". This means that the Notified Bodies' mandate under the new EU MDR will be largely unchanged compared to how they have been operating under the MDD since 2013.
The biggest potential changes with impact for Manufacturers in relation to Notified Bodies lie elsewhere in the new EU MDR.
The new Article 54 introduces a new "consultation procedure" for Notified Bodies, under which they must submit the Clinical Evaluations of certain high risk devices to an expert panel for review.
Similarly, the new Article 55 introduces a new "mechanism for scrutiny of conformity assessments" for certain high-risk devices. Both of these new obligations on Notified Bodies are likely to impact the approval times of the affected Class III and Class IIb devices.
Within the transitional arrangements, the new Article 120 renders all existing (MDD) Notified Bodies void on the 26th May 2020. While this introduces the spectre that many of the Notified Bodies who are currently approving devices under the MDD might no longer exist. In practice, those Notified Bodies that have survived the changes introduced in 2013 are likely to remain Notified Bodies under the new EU MDR. That said, the confirmation of the designation of the Notified Bodies under the new EU MDR is likely to take some time. This means that all Notified Bodies will face some uncertainty until probably mid 2018 at the earliest. Not least those Notified Bodies currently notified by the United Kingdom, where the 2016 Referendum on EU membership leaves their future as Notified Bodies even more uncertain than those in other EU countries.
Article 120 does however allow Notified Body certificates issued before the 26th May 2017 to remain valid until their expiry date or at the latest until 26th May 2022. Whereas Certificates issued the 26th May 2017 remain valid until their expiry date or until the latest 26th May 2024.


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Santa Monica's history has long been of interest to Ron and Ann Funk. Ann served as Historical Activities Chairperson for Santa Monica's Centennial Celebration in 1975 when the Santa Monica Historical Society (former name) was organized with her as its founding chair person. Over the years, she was actively involved in many community organizations. In 1956, Ron began working at the Evening Outlook, Santa Monica's first newspaper, and became editor/managing editor in 1970. During his tenure, he oversaw the publication in 1975 of a Special Centennial Edition celebrating Santa Monica's 100th birthday. In 1980 he retired and the couple moved to northern Nevada. Ann and Ron have strongly supported the creation of the Santa Monica History Museum. They are sponsoring the museum's Outlook Newspaper "In the Headlines" interactive exhibit, which allows a visitor's photograph to be superimposed on a reproduction of a front page of the past.


text:
De firma GE Jenbacher GmbH & Co OHG in Jenbach in Tirol is een leverancier van gasmotoren en warmtekrachtkoppelingen en is in volledig eigendom van General Electric. GE Jenbacher is ontstaan uit de voormalige Jenbacher Werke, een leverancier van dieselmotoren en locomotieven.

Gebouwd spoorwegmaterieel
NEG T4
ÖBB 2043
ÖBB 5047
ÖBB 5147
GySEV 5047 identiek aan de ÖBB 5047
GySEV 5147
StLB 5047 identiek aan de ÖBB 5047
Class 70 (van General Electric, met Jenbacher motor)
Integral laatste treinen gebouwd voor Bayerische Oberlandbahn (BOB)

Rollendmaterieelfabrikant

redpajama_set_name: RedPajamaWikipedia


text:
postsocialism, Anthony Gardner
narrator Anthony Gardner
term postsocialism
published October 2015, University of Oxford
Despite many claims to the contrary, postsocialism and post-communism should not be considered synonymous. Socialism may have been a political philosophy that communist parties in various parts of the world claimed (however inaccurately) to promote, but it was also – and perhaps most importantly – a philosophy of great relevance beyond communist governments. Its politics have long underpinned broader oppositions to capitalism and the oppression it can engender, whether in the "East" or "West", "North" or "South". From the welfare states of Western Europe or Australasia, through to the social democracies of Scandinavia, its principles have underpinned the drive for more equitable redistributions of wealth and opportunity across societies. The development (and, to an extent, the sustained support) of the National Health Service (NHS) in the United Kingdom, is unthinkable without the socialist ideals informing the Keynesian thinking of the post-war welfare state. The development of Medicare in Australia in the early 1970s – along with increased social welfare, free tertiary education, higher tax rates for the wealthy and the creation of a nationally-funded council for the arts – finds its foundations in comparable socialist ideals.
Similar politics have equally informed the rejection of privatised finance as our lingua franca – the "financialisation" of discourse, of social relations, of "being itself" that is so characteristic of neoliberalism – and instead supported different ways of imagining international and geopolitical connections. Some of the most recent instantiations of this emerge in the social justice movements in Athens, in Madrid, in New York, and in the numerous and interlinked fights against corporate welfare and working poverty. These protests find at least a part of their roots in similar resistance towards state-endorsed capitalist neo-colonialism from the not so distant past: in the struggles for decolonisation across Africa and South Asia, for instance, such that the first national constitutions after decolonisation were often explicit in their socialist ambitions for the new nations. Or in the political ambitions of the Third World International and of the Non-Aligned Movement, the remnants of which have persisted in social, cultural and political calls for a new kind of non-alignment, a new International, today.
To limit postsocialism to what has happened in post-communist states, and especially to conditions in Central and Eastern Europe, is certainly understandable, given the range of important literature on "postsocialist Eastern Europe" (Katherine Verdery, Marina Gržinić and so on). Yet that limitation arguably ignores (post)socialism's more properly international scope and its broader struggles against the neoliberal revolutions since the early 1970s. Postsocialism, to my mind, suggests an important international connectedness in an age of globalisation – albeit a connectedness that contains within it senses of the past and the future that differs from the more amnesic frameworks (or opportunisms) connoted by globalisation. To speak of postsocialism, then, rather than neoliberalism or globalisation per se, is to remind us of what has supposedly been lost since the 1970s and 1980s, but which may still resonate some 30 to 40 years later, and to assert contemporary perspectives and historical trajectories that lie beyond those of the North Atlantic, that have largely been marginalised after socialism's apparent collapse.
To insist on the social rather than the individual, and on translocal solidarities rather than global competition: if these are some of the cornerstones for a more viable and more sustainable geopolitics today, and I think they are, then how might the various politics, aesthetics and ideas developed during socialism, or for socialism, respond to our condition today? What might it mean, for instance, to be "nonconformist" or even "dissident" (for all the problems associated with those monikers) in our supposedly post-ideological contemporaneity, and who might be the progenitors of these politics?
Figure 67: IRWIN, NSK Embassy Moscow plaque, 1992. Courtesy of the artists.
I want to draw on two artworks – or, better still, art contexts – that may help to elaborate these questions. The first is a year-long event devised by Lena Kurlandzeva and Konstantin Zvezdochetov from Moscow's Regina Gallery, and the independent curator Viktor Misiano, staged in Moscow in 1991–92, called Apt-Art International. The renowned NSK Embassy Moscow, from April-May 1992, is perhaps the most significant of the projects from Apt-Art International (Figure 67), but it was just one of 12 or so projects devised for a cumulative purpose: to draw on Moscow's histories of apartment art from the 1960s to the 1980s, as the basis for imagining a new international model for displaying and talking about art after the upheavals of 1989–1991. The crux of Apt-Art International was not merely to bring artists and thinkers from different contexts together in Moscow's art world – though this was clearly very important. It was also to review the new world (dis)order in art and politics alike after communism, and to engage these new inter-cultural dialogues, from the fragile perspectives of those who lived under communism – and, most potently, to do so by re-engaging the models and past prospects of apartment art, on the verge of obsolescence amid this new (dis)order.
On the one hand, then, this "new internationalism" could potentially emerge from the position of the supposedly "vanquished", developed through heated debate and even disagreement about the ongoing efficacy of the old apartment art models (a nod in itself to the often conflicted histories of past apartment art, including the sense that even in the 1980s it was just a nostalgic revisiting of notions of nonconformism). On the other hand, it sought to use apartments as sites for connecting hitherto disparate contexts – that of NSK in Ljubljana, or Sol LeWitt in New York City, or Franz West in Vienna – in order to find points of connection and even of commonality, despite ideological divides, from which to draw socialist and communist thinking back into the future.
Figure 68: Tom Nicholson, 2pm Sunday 25 February 1862, flyers, 2005. Courtesy of The Gallery of South Australia.
The second work I want to bring into a discussion is by the Melbourne-based artist Tom Nicholson. 2pm Sunday 25 February 1862, from 2005, consists of a stack of posters proposing a march towards a small Australian town called Acheron, led by three Indigenous Australian activists (Simon Wonga, William Barak and Lizzie Barak) and a non-Indigenous "solidarity activist", as he is listed on the poster, named John Gree. (Figure 68) The posters suggest a memorial to, or perhaps the re-enactment of, an important though (for some people) forgotten moment in Australian colonial history. This was the long march made by Wonga, Barak and other Indigenous activists, together with the Scottish missionary Green, in the early 1860s from one country (belonging to the Wurundjeri people) to another (that of the Taungurung people). The march was an act of extraordinary dissidence, defying the demands of the "Aboriginal Protection Board" (a government authority that exerted strict control over the country's Indigenous populations) that the people stay where they were. Yet it also ultimately led to the creation of a new semi-autonomous centre in a town called Coranderrk, where the Indigenous marchers lived and worked in relative prosperity and collaboration with settlers, such as Green and his family.
Regardless of whether his poster (or, to use the term Nicholson prefers for this kind of work, his "action") was a memorial, a proposal for an event long past, or a call for re-enactment, Nicholson did not intend for the march to ever be actualised. While its retracing of a kind of dissidence in Australia suggested a foundation in the past for future transcultural relations, that foundation had been made fragile by decades of neglect and racism. Conversely, if the poster proposed a meeting and march by Wonga, Barak and their families, then that projected march was to come nearly 150 years too late. Nicholson's proposed intersection of different temporalities, actions and cultures thus remained open and precarious, an uncertainty reinforced by lingering doubts about the viability or potency of the poster as a medium of political action.
Central to the work, in other words, is a persistent sense of haunting: the haunting of art's political relevance by its uncertain efficacy; the spectres of dissident histories as a possible action in the present; the dialectic of erasure and recall within artistic and political memory. But what is just as important within these recalled histories is the past possibility and dogged demand for horizontal cross-cultural relations in Australia between its Indigenous and settler populations. In the 1860s, these relations were deeply inspired by a liberalism drawn (as was certainly the case for John Green) from a mix of Christian instruction and working-class politics of union and solidarity, grounded in the early transposition of Marxian thinking into colonial Australia. By 2005, such returns to the 19th century birth pangs of socialism in Australia had become a common feature in Nicholson's work, albeit presented in different ways. Some works were displayed atop trade union buildings; others involved the procession of huge banners in ostensibly political marches past the same buildings. In each case, however, Nicholson drew socialist and anti-colonial histories together to emphasise the need to re-evaluate local histories (of exchange, of collectivity, of labour, of culture and of politics) within the depoliticising amnesia that tends to characterise the neoliberal contemporary.
Postsocialism, I want to suggest, is thus a possible way to think of the solidarities envisaged by and between these two, quite different projects (as well as many others, of course, such as the return to Indian socialism in the work of the Otolith Group or the renewed interest in cultural formations of the Non-Aligned Movement). It operates across both space (geopolitics) and time (chronopolitics), yet does not eradicate the distinctions and memories of socialism as engaged in different localities (something that distinguishes its internationalism from the spatiotemporal and cultural flattenings of "globalisation"). Nor does it dispense with the challenges faced by recalling socialism today, whether because of the years or even decades since its supposed withering, or because of the traumas inflicted in its name. Yet, the need for an international → solidarity [→ solidarity] [→ solidarity] that can "generatively" counter the traumas inflicted by other hegemonic politics (North Atlantic neoliberalism, the authoritarian capitalism of Singapore or China, the destructive forces of petrodollar-funded Wahhabism) is as important today as at any point in the twentieth century. Moreover, that solidarity is one that must respond to current and imminent crises that have little respect themselves for national and political borders: from refugee crises to the financialisation of subjectivity (perhaps of everything), and environmental → catastrophe. The question, then – and it is a question posed equally by the postsocialist undercurrents of Apt-Art International and Tom Nicholson, among others – is whether a new international solidarity could ever really emerge as a significant politics without thinking of socialism, its aftermath and its lingering potentials?
catastrophe solidarity solidarity
Figure 67: IRWIN, NSK Embassy Moscow plaque, 1992, Courtesy of the artists.
Figure 68: Tom Nicholson, 2pm Sunday 25 February 1862, flyers, 2005, Courtesy of The Gallery of South Australia.
Anthony Gardner, postsocialism, 18:27, 2015, MG+MSUM
Group Discussion, Geopolitics - Discussion #1, 1:31:03 min, 2015, MG+MSUM
map of connections
+MSUM, geopolitics: map of connections, 1250 x 800 mm, 2015, MG+MSUM
postsocialism, Anthony Gardner, 14 September 2015

redpajama_set_name: RedPajamaCommonCrawl


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JAMEEL RIZWANA HUSSAINDEEN, Krishna Kumar Ramani; Comparison of Cycloplegic refraction between Retinoscopy, Closed field and Open field autorefraction in Pseudomyopia. Invest. Ophthalmol. Vis. Sci. 2013;54(15):5706.
Purpose: Cycloplegic open field (OF) and closed field (CF) autorefractors give similar results in refractive errors among normal subjects according to previous literature. But in accommodative anomalies as in Pseudomyopia/ Accommodative spasm, the reliability of these techniques has not been tested. Hence we aimed to assess the difference in cycloplegic refraction between standard retinoscopy, CF and OF autorefraction techniques in Pseudomyopia.
Methods: This cross-sectional hospital based study wascarried between November 2011 and November 2012. Pseudomyopia has been defined as discrepancy of 0.50D or more myopic in subjective acceptance compared to objective refraction along with a lead of accommodation in Dynamic retinoscopy by more than 0.50D. Subjects consented to undergo Cycloplegic refraction was prescribed with 1% Atropine eye drops twice a day for three consecutive days and the cycloplegic refraction values were documented on the fourth day using standard Retinoscopy, CF (Topcon RM -8900R) and OF (Grand Seiko WAM5500). The Spherical equivalent (SE) refractive error was considered the main outcome of the study.
Conclusions: Even under cycloplegia, closed field autorefraction over-estimates myopia significantly compared to standard retinoscopy and open field autorefraction techniques in Pseudomyopia. The clinician should consider this discrepancy in the management of Pseudomyopia.


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text:
"Simply appalling": Criticism of 20% car insurance hike for first responders
Aviva: "The question is: who is responsible in the event of a first responder volunteer having an accident with a tragic outcome?"
By Gráinne Ní Aodha Thursday 29 Sep 2016, 4:21 PM
Sep 29th 2016, 4:21 PM 17,459 Views 38 Comments
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Image: Shutterstock/pixelaway
FIRST RESPONDERS WHO have taken out a car insurance policy with Aviva, face a 20% loading on their premium because of the nature of their work.
Community first responders (CFR) are locally-based volunteers dispatched by the National Ambulance Service. They respond to medical emergencies such as heart attacks and strokes and there are 150 such schemes across the country.
Aviva have admitted that the cost is in place, because their line of work "is over and above the risk associated with the regular domestic/social use of a car".
It is, in fact the same loading we apply to, for example: a service technician, a doctor, a company director etc – anyone whose work involves the use of their car.
However, Conor Faughnan of The AA told TheJournal.ie that of the three insurance companies that underwrite the policies offered to their customers, only one of them considers the work of first responders as outside the definition of "social, domestic and personal use".
This has been the subject of some interaction between us, but they are the ones who provide the insurance ultimately and we can't change their minds on it.
Fianna Fáil's finance spokesperson Michael McGrath has said that "every minute is crucial" in cases of heart attacks and strokes.
It is simply appalling that people that community volunteers who provide such an amazing service are penalised in this way.
He said that this was further evidence of "a highly dysfunctional motor insurance market", and that the penalty loading on first responders premiums must be dropped immediately.
Finding a solution
According to Aviva, one solution might be an advanced driver training course to reduce costs – similar to the Emergency Service Driving Standard which is required of ambulance drivers.
If that were to happen, not only would we drop the 20% loading, we would also give a discount.
"We are working with CFR Ireland through their national co-chair, John Fitzgerald, in an effort to come up with a workable solution – in fact a meeting was scheduled for this week but they needed to change the date."
The reason for the 20%
Aviva say that while this may seem "overly bureaucratic", there is actually a serious public policy issue at play.
As first responders get the same 999 calls as the ambulance service in the locations in which they operate their work is similar to any other emergency services – except they don't have a blue light and they don't get any specific training.
Aviva say that while they use the services of first responders, they don't provide them with the same training as ambulance services – and say that the HSE require CFR to tell their insurance companies of their role.
"In the event of an accident, the HSE are not responsible and while they provide training (required by law) for ambulance drivers, they are happy to use the services of this very laudable group without equipping them with any of the quite specialist driving skills needed to respond to a medical emergency call."
But co-chair Fitzgerald argues that CFR schemes have been in operation with the National Ambulance Service for over 10 years in Ireland and they are "not aware of any incidents where there has been a collision involving a CFR en route to a call".
Aviva meanwhile, want someone to take responsibility:
"As it stands, the question is: who is responsible in the event of a first responder volunteer having an accident with a tragic outcome?"
The HSE have been asked for a response.
Read: Irish citizen whose father and brother were killed by Islamic State denied permission to bring mother to Ireland
Read: Children who own mobile phones are doing worse in maths and reading
Gráinne Ní Aodha
grainne@thejournal.ie
See more articles by Gráinne Ní Aodha
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Home / Bible Encyclopedias / Cyclopedia of Biblical, Theological and Ecclesiastical Literature / R
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sea, red
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Red Sea, Passage Of.
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Aramaic Lexicon
ܝܰܡܳܐ‌ܕ݂ܣܽܘܦ݂
Hebrew Lexicon
יָם
סופָּה , סופָּה
the usual designation of the large body of water separating Egypt from Arabia. The following account of it is based upon the Scriptures and other ancient and modern authorities. (See SEA).
I. Names. — The sea known to us as the Red Sea was by the Israelites called the sea (הִיָּם, Exodus 14:2; Exodus 14:9; Exodus 14:16; Exodus 14:21; Exodus 14:28; Exodus 15:1; Exodus 15:4; Exodus 15:8; Exodus 15:10; Exodus 15:19; Joshua 24:6-7; and many other passages); and specially "the sea of Siph" (יִםאּסוּ, Exodus 10:19; Exodus 13:18; Exodus 15:4; Exodus 15:22; Exodus 23:31; Numbers 14:25; Numbers 21:4; Numbers 33:10-11; Deuteronomy 1:40; Deuteronomy 11:4; Joshua 2:10; Joshua 4:23; Joshua 24:6; Judges 11:16; 1 Kings 9:26; Nehemiah 9:9; Psalms 106:7; Psalms 106:9; Psalms 106:22; Psalms 136:13; Psalms 136:15; Jeremiah 49:21). It is also perhaps written Suphcah', סוּפָה (Sept. Ζωόβ ), in Numbers 21:14, rendered "Red Sea" in the A.V.; and in like manner, in Deuteronomy 1:1, סוּ, without יִם . The Sept. always renders it ) ἡ ἐρυθρὰ θάλασσα (except in Judges 11:16, where סוּ, Σίφ, is preserved). So, too, in the New Test. (Acts 7:36; Hebrews 11:29); and this name is found in the Apocrypha (1 Maccabees 4:9; Wisdom of Solomon 10:18; 19:7) and Josephus (Ant. 8:6, 4). By the classical geographers this appellation, like its Latin equivalent Mare Rubrum or M. Erythroeum, was extended to all the seas washing the shores of the Arabian peninsula, and even the Indian Ocean: the Red Sea itself, or Arabian Gulf, was οΑ῾᾿ράβιος κόλπος , or Ἀραβικὸς κ .,, or Sinus Arabicus, and its eastern branch, or the Gulf of ' Akabah, Αἰλανίτης, Ε᾿λανίτης, Ε᾿λανιτικὸς κόλπος, Sinus Elanites, or S. Elaniticius. The Gulf of Suez was specially the Heroopolitic Gulf, ῾Ηρωοπολίτης κόλπος, Sinus Heroopolites, or S. Heroopoliticus. Dr. Beke (Sinai in Arabia [Lond. 1878], p. 361 sq.) contends (in keeping with his wild notion that the Mizraim of the Bible was not Egypt, but the peninsula of Arabia) that the Gulf of ' Akabah, and not that of Suez, was the Yam-Suph of the Hebrews, chiefly on the rash assumption that the former only was known to the Israelites, whereas the itinerary of Moses clearly distinguishes Eziongeber on the one from the crossing at the other (Numbers 33:8; Numbers 33:10; Numbers 33:35-36). Among the peoples of the East, the Red Sea has for many centuries lost its old names: it is now called generally by the Arabs, as it was in mediaeval times, Bahr-el-Kulzum, "the Sea of El-Kulzum," after the ancient Clysma, "the sea-beach," the site of which is near, or at, the modern Suez. In the Koran, part of its old name is preserved, the rare Arabic word ya1manm being used in the account of the passage of the Red Sea (see also El- Beydawi, Comment. on the Kuran, 7:132, p. 341; 20:81, p. 602). These Biblical names require a more detailed consideration.
1. Yam, יָם (Coptic, iom; Arabic, yamm), signifies "the sea," or any sea. It is also applied to the Nile (exactly as the Arabic bahr is so applied) in Nehemiah 3:8, "Art thou better than populous No, that was situate among the rivers (yeoraim), [that had] the waters round about it, whose rampart [was] the sea (yam), and her wall was from the sea (yam)?" See also Isaiah 19:5.
2. Yam-Suph, יִםאּסוּ ; in the Coptic version, phiom nshapi; A.V. "Red Sea." The meaning of suph, and the reason of its being applied to this sea, have given rise to much learned controversy. Gesenius renders it rush, reed, sea-weed. It is mentioned in the Old Test. almost always in connection with the sea of the Exodus. It also occurs in the narrative of the exposure of Moses in the יְאֹר (yet (yeah); for he was laid in supinh, on the brink of the yen;r (Exodus 2:3), where (in the suph) he was found by Pharaoh's daughter (Exodus 2:5); and in the "burden of IEgypt" (Isaiah 19), with the drying-up of the waters of Egypt, "And the waters shall fail from the sea (yam), and the river (nahloir) shall be wasted and dried up. And they shall turn the rivers (nahar', constr. pl.) far away; [and] the brooks (yeor) of defence (or of Egypt?) shall be emptied and dried up: the reeds and flags (suph) shall wither. The paper reeds by the brooks (yeor), by the mouth of the brooks (yeor), and everything sown by the brooks (yeor) shall wither, be driven away, and be no [more]. The fishers also shall mourn, and all they that cast angle into the brooks (yeor) shall lament, and they that spread nets upon the waters shall languish. Moreover, they that work in fine flax, and they that weave net works (white linen?) shall be confounded. And they shall be broken in the purposes thereof, all that make sluices [and] ponds for fish" (Exodus 2:5-10). Suph only occurs in one place besides those already referred to. In Jonah 2:5 it is written, "The waters compassed me about, [even] to the soul: the depth closed me round about, the weeds (suph) were wrapped about my head." With this single exception, which shows that this product was also found in the Mediterranean, suph is Egyptian, either in the Red Sea or in the yeor, and this yeor in Exodus 2 was in the land of Goshen.
The signification of סוּ, suph, must be gathered from the foregoing passages. In Arabic, the word with this signification (which commonly is "wool") is found only in one passage in a rare lexicon (the Mohkam MS.). The author says, "Suf-el-bahr (the suf of the sea) is like the wool of sheep. And the Arabs have a proverb, ' I will come to thee when the sea ceases to wet the suf," i.e. never. The סוּ of the יָם , it seems quite certain, is a sea- weed resembling wool. Such sea-weed is thrown up abundantly on the shores of the Red Sea. Furst says, s.v. סוּ, "Ab A Ethiopibus herba qumdam supho appellabatur, quae in profundo Maris Rubri crescit, quae rubra est, rubrumque colorem continet, pannis tingendis inservientem, teste Hieronymo de qualitate Maris Rubri" (p. 47, etc.). Diodorus (3 c. 19), Artemidorus (ap. Strabo, p. 770), and Agatharchides (ed. Muller, p. 136, 137) speak of the weed of the Arabian Gulf. Ehrenberg enumerates Fucus latifolius on the shores of this sea, and at Suez Fucmus crispus, F. trinodis, F. turbinatuts, F. papillosus, F. caiaphamnus, etc., and the specially red weed Trichodesmium erythnrceum. The Coptic version renders siuph by shari (see above), supposed to be the hieroglyphic sher (sea?). If this be the same as the sari of Pliny (see next paragraph), we must conclude that shari, like suph, was both marine and fluvial. The passage in Jonah proves it to be a marine product, and that it was found in the Red Sea the nummerous passages in which that sea is called the sea of suph leave no doubt.
3. The "Red Sea," ἡ ἐρυθρὰ θάλασσα . The origin of this appellation has been the source of more speculation even than the obscure suph, for it lies more within the range of general scholarship. The theories advanced to account for it have been often puerile and generally unworthy of acceptance. Their authors may be divided into two schools. The first have ascribed it to some natural phenomenon, such as the singularly red appearance of the mountains of the western coast, looking as if they were sprinkled with Havana or Brazil snuff, or brick-dust (Bruce), or of which the redness was reflected in the waters of the sea (Gosselin, ii, 78-84); the red color of the water sometimes caused by the presence of zoophytes (Salt; Ehrenberg); the red coral of the sea; the red sea-weed; and the red storks that have been seen in great numbers, etc. Reland (De Mare Rubro, Diss. Miscell. i, 59-117) argues that the epithet red was applied to this and the neighboring seas on account of their tropical heat; as, indeed, was said by Artemidorus (ap. Strabo, 16:4, 20), that the sea was called red because of the reflection of the sun. The second have endeavored to find an etymological derivation. Of these the earliest (European) writers proposed a derivation from Edom, "red," by the Greeks translated literally. Among them were Fuller (Miscell. Sacr. 4 c. 20); before him Scaliger, in his notes to Festues, s.v. "AEgyptinos" (ed. 1574); and still earlier Genebrard (Comment. ad Psalms 106). Bochart (Phaleg, 4:c. 34) adopted this theory (see Reland, Diss. Miscell. [ed. 1706] i, 85). The Greeks and Romans tell us that the sea received its name from a great king, Erythras, who reigned in the adjacent country (Strabo, 16:4, § 20; Pliny, H. N. 6 c. 23, § 28; Agatharch. i, § 5; Philostr. 3:15; and others). The stories that have come down to us appear to be distortions of the tradition that Himyer was the name of apparently the chief family of Arabia Felix, the great South Arabian kingdom, whence the Himyerites and Homeritae. Himyer appears to be derived from the Arabic "ahmar," red (Himyer was so called because of the red color of his clothing; "aafar" also signifies "red," and is the root of the names of several places in the peninsula so called on account of their redness (see Marasid, p. 263, etc.); this may point to Ophir: φοίνιξ is red, and the Phoenicians came from the Erythraean Sea (Herod. 7:89).
II. Physical Description. — In extreme length, the Red Sea stretches from the Strait of Bab el-Mandeb (or rather Ras Bab el-Mandeb), in lat. 12° 40' N., to the modern head of the Gulf of Suez, lat. 30° N. Its greatest width may be stated roughly at about 200 geographical miles; this is about lat. 16° 30'. but the navigable channel is here really narrower than in some other portions, groups of islands and rocks stretching out into the sea between thirty and forty miles from the Arabian coast and fifty miles from the African coast. From shore to shore, its narrowest part is at Ras Benlas, lat. 24°, on the African coast, to Rias Beridi opposite, a little north of Yembo', the port of El-Medineh; and thence northwards to Rias Mohammad (i.e. exclusive of the gulfs of Suez and the ' Akabah) the sea maintains about the same average width of 100 geographical miles. Southwards from Ras Benas it opens out in a broad reach; contracts again to nearly the above narrowness at Jiddah (correctly Jeddah), lat. 21° 30', the port of Mekkeh, and opens to its extreme width south of the last- named port.
McClintock, John. Strong, James. Entry for 'Red Sea'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/tce/r/red-sea.html. Harper & Brothers. New York. 1870.
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Q: What is the time complexity of Ruby's built in #permutation and #repeated_permutation methods? I've been wondering about the time complexity of some of Ruby's built-in methods, these two in particular.  I think the best I've been able to come up with for a permutation method on my own is Θ(n · n!), does Ruby's built-in perform better?  If so, please help me understand their algorithm.

A: Permutation
Array#permutation returns an Enumerator with n! Arrays, so the time complexity will be at least O(n!).
I wrote this method :
def slow_method(n)
  (1..n).to_a.permutation.each do |p|
    p
  end
end

It doesn't do anything with p, expect forcing the generation of all the permutations. Building an Array of all the permutations would use too much memory.
This method was called 10 times for n between 10 and 13, and the average times in seconds were :
t10 = 0.618895
t11 = 6.7815425
t12 = 82.896605
t13 = 1073.015602

O(n!) looks like a reasonable approximation :
t13/fact(13)*fact(12)/t12 #=> 0.995694114280165
t13/fact(13)*fact(11)/t11 #=> 1.0142685297667369
t13/fact(13)*fact(10)/t10 #=> 1.0103498450722133

O(n*n!) doesn't :
t13/(fact(13)*13)*fact(12)*12/t12 #=> 0.9191022593355369
t13/(fact(13)*13)*fact(11)*11/t11 #=> 0.8582272174949312
t13/(fact(13)*13)*fact(10)*10/t10 #=> 0.777192188517087

The generation seems to be O(n!), but doing anything with the generated Arrays would bring the overall complexity to O(n*n!).
Why isn't the generation O(n*n!)? It could come from the fact that when recursively generating [1,2,3,4,5].permutation, the remaining permutations are the same for [1,2] and [2,1].
O(n!) is already so slow that n will never be much bigger than 10, so O(n*n!) isn't much worse. For n=20, n! is 2432902008176640000 and n*n! is 48658040163532800000.
Repeated Permutation
[1,2,...n].repeated_permutation(k) generates n**k Arrays of k elements.
The complexity should be either O(n**k) or O(k*n**k).
For k=n, it becomes O(n**n) or O(n**(n+1)), which is even (much) worse than for permutation.

A: There are algorithms to iteratively generate all permutations of a list.
How? The algorithm generates all permutations of [1,2,3,4,...,n] in lexicographic order. Given one permutation the algorithm generates the next lexicographic permutation in O(1) time.
These are the steps

*

*Find the largest index k such that a[k] < a[k + 1], if no such index exists the permutation is the last permutation

*Find the largest index l greater than k such that a[k] < a[l]

*Swap the value of a[k] with that of a[l]

*Reverse the sequence from a[k + 1] up to and including the final element a[n]
What is the complexity?
Each step is O(1) and there are O(n!) permutations, so the total complexity is O(n!).

redpajama_set_name: RedPajamaStackExchange


As we have stated many times, we will mention again this morning, that anytime we consider performing an action, we must seek the authority of God. 1 John 3:4 tells us that sin is lawlessness. Therefore, when we act without the authority of the Lord, we sin. So we cannot simply ask if the Bible says we cannot do something. We must see if the Lord says we can do perform a particular action. There are three ways that we discover the authority of God in three ways. First, we discover the authority of God through direct command. When God says to do something or not to do something, such as "do not commit adultery," then we have a direct command from the Lord. A second way that we discover the authority of God is through necessary inference. This is taking the information revealed by the Lord and drawing an inescapable conclusion. Peter did this in Acts 10 when we saw the vision of unclean beasts and was told to arise, kill, and eat. Peter made a necessary inference that he was now authorized to speak to the Gentiles. The final way that we discover the authority of the Lord is by an approved example. If we see the first century Christians performing an action, we can also do the same thing that they did.
Before we can seek the authority of God in worship, let us first understand what worship is. If we were to literally look the word up in a Bible dictionary like Thayer or Vine, we would see that the word "worship" literally means "to kiss the hand." What we understand from this is an act of homage and reverence that is properly due. It comes from those who would be before royalty who would bow and kiss the hand. We are speaking about giving God the praise, honor, respect, reverence, and worthiness that is due to him. Now this is an important point that we are going to make and stress: worship is to be a God-centered activity. Worship cannot be about what I want to do if I am giving him the honor, praise and reverence that He deserves. Worship is about how God wants me to show him honor, praise and worthiness. For example, suppose we were to meet the president. Those in charge will tell you that you need to refer to him as "Mr. President." Now I might think that he would appreciate me just calling him George. But it does not matter what I think, what matters is the one to whom the respect is being given. I need to call him "Mr. President" because that is what is due to him.
We must seek authority to worship God. As we have noted previously, there is authority given to individuals and given to each local church. We will begin by noticing the authority given to each individual. Worship is not simply done in a collective effort. Each individual is to live their lives in worship to God. We see this in Romans 12:1 where the scriptures say, "I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship." Here we see the Lord commanding each of us to give up ourselves to the Lord as our worship to him. Sometimes we draw boundaries about worship that may leave us with the wrong idea. We sometimes speak of worship as something that is only done within the walls of our church building and only done when the whole assembly is together. But this is not the case. When we are apart from each other, we are still worshipping God. Every aspect of our lives must continue to give to our Lord the honor and glory he deserves, not just simply when we assemble together. Usually when we speak about worship, we are talking about the actions that are done by Christians in a collective action. This will be our focus this morning. We see the Christians in Acts 2:42 worshipping the Lord by continuing steadfast in the apostles' doctrine and fellowship, in the breaking of bread and prayers.
How Are We to Worship the Lord?
In spirit and truth. In John 4:20, the woman at the well asks Jesus a question about worship. She understands that Jesus is at the very least a prophet, and therefore wants to know what is appropriate worship. Jesus responds that God is spirit and those who worship him must worship in spirit and truth. Since there is not the word "the" in front of the word spirit, I understand this text to be speaking about our spirit. God demands our acts of homage, respect, and worthiness to come from deep within ourselves, from the very heart. In the first chapter of Malachi, God condemns the people because they continued to bring worship and sacrifices without any heart. Jesus would quote Hosea twice in Matthew saying, "I desire mercy and not sacrifice." Our spirit is of most importance to our worship. Worshipping according to what God has revealed to us, His truth, is also just as important. Heart can only get us so far. We must have God's revealed word, the knowledge of truth, to know what is pleasing and acceptable to the Lord. I firmly believe that this is an important balance that must exist in our worship to the Lord. Our Lord warned against removing either of these elements from our worship. Some say that only the heart and spirit matter. As long as you love God and call it worship, then this is all that matters to God. We read of Uzzah in 2 Samuel 6, having good intentions of preventing the ark of the covenant from falling, touches it and God strikes him dead for his error. Besides, the heart only argument does not make sense. If we have a true heart, then we should want to and will worship God the way he has prescribed. Some want to worship in truth but without spirit. But our Lord also warned against this. Matthew 15:8 Jesus said that the people honor me with the lips but their heart is far from me and in vain they worship me. Their worship was useless because a lack of the heart that did not want to do things as God has said. Both spirit and truth must be involved in our worship.
With a view to edification. Remember what Paul said in 1 Corinthians 14:26, "Let all things be done for edification." Therefore, our focus must not only be upon what God desires from us, but that we do things in such a way that it builds up and strengthens the worshippers.
Praying. In Acts 2:42 the first Christians devoted themselves to prayer. We see this again in Acts 4:23-31 where the disciples pray for boldness. Romans 12:12 says to "continue steadfastly in prayer." Colossians 4:2 we are commanded to "continue earnestly in prayer." Philippians 4:6 says, "Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God." Prayer is certainly authorized by our Lord as worship to Him.
Lord's Supper. Another action we read the first century Christians performing in was the partaking of the Lord's Supper. In Acts 2:42 we read the Christians were together in the breaking of bread. In Acts 20:7 we read the disciples in Troas on the first day of the week coming together to break bread. Paul commands us in 1 Corinthians 11:17-34 to partake of the Lord's supper when we come together.
Teaching. In Acts 2:42 the early Christians continued steadfastly in the apostles' doctrine. We see in Acts 20:7 that the Christians in Troas not only came together for the Lord's supper, but Paul also preached to them a message. In Acts 14:27 we also see a local church gathering together to hear a report about the work that Paul had been doing among the Gentiles. As we have mentioned in past lessons, teaching is a fundamental work of a local church.
Giving. We also see that when the disciples came together on the first day of the week, they also gave according to their means. We see this commanded by Paul in 1 Corinthians 16:1-2. We see in example many times in scriptures, such as 2 Corinthians 8:5, 19, 2 Corinthians 9:11-14 as well as Philippians 4:18. These are the things that we see the first century Christians doing in their worship to God.
The use of mechanical instruments in the worship of a local church has pretty well been accepted in most denominations and religious groups. In regard to this issue, I need not do any proving against the mechanical instrument. Anyone who wishes to have one must show authority for it. This is what we stated at the beginning of our study. Sin is acting without the authority and law of God. Where is the authority for a mechanical instrument? We have no need to get ourselves into a bind trying argue passages for singing with the voice only. Though I have already given you four passages showing authority for singing only, we simply need to ask others to show authority for mechanical instruments. There is no such authority.
Old Law. Many will go back to the psalms and show that David used mechanical instruments, such as Psalm 150. However, we do not live under the old covenant nor are we saved by the old covenant. Hebrews 8:6-13 and Hebrews 10:9-10 tell us that we live under the law of Christ and not the old law, which is the law of Moses. If we are to go back and take one law from the old covenant, then we must take them all. If one law is binding, then all laws are binding and we must offer animal sacrifices, keep the sabbath, worship in Jerusalem, and so on. We are not under the old law and any laws found under it do not apply to us today.
Revelation. Some argue that we see the angels in Revelation having mechanical instruments, like in Revelation 4:8. There are many problems with using this for authority. First, how was the book written? In symbols, as Revelation 1:1 tells us. The things that we read were not literal images, but figures to make a particular point. We cannot say that there are harps in heaven. This is a symbolic image. Further, even if there are harps in heaven, that does not authorize harps on the earth. Further, even if it did authorize harps on the earth, it would only authorize harps and nothing more. The argument from Revelation does not prove that all mechanical instruments can be used. There is no authority for the use of mechanical instruments.
There has been movement for a greater role in the use of women in the worship of a local church. This ranges from having women elders and deacons to having women as preachers. Is this authorized and acceptable to our Lord?
But one must recognize that the passage does not allow a woman to assume a role of authority. 1 Timothy 2:12 certainly condemns women as preachers since preachers have been given authority over a congregation (Titus 1:5). Part of a preacher's work is to "set things in order" in a congregation and "appoint elders" (Titus 1:5). For a preacher to set things in order in a church and appoint elders in a church is to have authority over all the men and women of that church. Paul, however, declared a woman is not to have this authority and therefore having a woman as a preacher would be a violation of God's law.
Can a woman be an elder? One of the qualifications of an elder in 1 Timothy 3:2 is "the husband of one wife." How can a woman be the husband of one wife? In fact, the Greek is literally "a one woman man." How can a woman be "one woman man?" It is not possible. Therefore a woman cannot be an elder. If this were not enough, elders have authority over the whole congregation, which would again violate 1 Timothy 2:12.
Many say women can be deacons. But where is the authority for this? The TNIV pushes this perversion of 1 Timothy 3:11, "women who are deacons." But this is in no way what the Greek says. The Greek word is women or wives. The wives must have these characteristics. Further, notice 1 Timothy 3:12 that deacons are also to be the husband of one wife. Again, women are disqualified from these positions. There is no authority for women to take these roles and, in fact, there is express command against them taking these roles.
We also see a disturbing trend in making worship fun and entertaining. Worship in many congregations includes play ping-pong, watching football games, listening to motivational speakers, and other such entertainment ideas. One denomination left a message on the machine here about how they were moving to a new building and needed to sell some things they had. First on the list was their ping-pong tables. We must remember what worship was defined as at the beginning of this lesson. Worship is paying the honor, respect, and worthiness to the Lord that he deserves. Worship is to be centered on God, not on ourselves. Does ping-pong worship God? No. Further, where is the authority for a local church to be providing these things? There is none. In many places, preaching has become more and more watered down. Simply the telling of some illustrations and funny stories and that is the lesson for the day. But this is not the preaching that the scriptures depict for us. Theatrical productions are being done instead of the reading, studying and teaching of God's word. We need to be aware that there are unauthorized changes being made among local churches today.
Unfortunately, some people are sounding the alarm at all changes that are taking places in local churches today. The catch phrase now is "change agents." Articles in the papers and books are being written sounding the alarm about change agents. Allow me to list some of the change agents that we are being warned about.
Song books. In one article, someone listed the discarding of song books and using a large screen projector to sing songs as part of the "change agents." Is there anything wrong with this? Are song books commanded? Last time I checked we are just commanded to sing. Therefore we have the authority to do it from memory, from paper, from books, on projectors, or however we are going to sing songs.
Gospel meetings. Another change agent is not having gospel meetings. For some reason this is a move to liberalism. Again, we have been given broad authority to teach. No where are we commanded to have gospel meetings. This is a choice left up to each congregation.
Meeting times. When congregations decide to not meet on Wednesday nights or not to meet on Sunday nights, then this is another sign of liberalism and the winds of change taking hold. Yet we are authorized to assemble whenever a congregation sees fit. We must at least meet on Sunday for the Lord's supper and giving. But there is not a command that says we must meet on Wednesday and not Friday. We have the liberty to choose the times of meeting and then ought to attend them, be it two times or ten times in a week.
Meeting in homes. Some congregations choose to have assemblies in members' homes. Yet some are coming along and saying that these are also changes to liberalism. But Paul said that we taught in houses also. Acts 20:20 says, "how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house." Are we going to suggest that all the first century congregations had buildings and did not meet in houses? I have heard preachers argue this: if you do not have a building, then you can meet in homes, but if you have a building you cannot meet in homes. Where is that restriction in the scriptures? One decision may be more expedient than another, but we still have authority to meet in any place. We have the choice as to the location that we want to assemble together.
Sign. Some also see "liberal winds of change" when congregations have changes in their signs. Some congregations say "church of Christ," some say, "a church of Christ meets here," others say the location like "Haverhill Road church of Christ," and others have other names. Apparently whatever a congregation chose to put on a sign years ago cannot be changed. If you change it, then something fishy is apparently going on. What was on the sign for the first century Christians? We do not know. In Truth Magazine, a fellow wrote, if it was good enough for Paul to say "churches of Christ," it ought to be good enough for us. There are two problems with this argument. First, Paul also thought it was good enough to call the church in Corinth the church of God. Those in Antioch thought it was good enough to be called Christians. The Lord Himself addressed seven churches by location, like the church in Ephesus. Early in Acts, Christians were called "the Way." There are many names that the apostles used besides church of Christ. But more importantly, we need to remember that "church of Christ" is not a title, but a description of who we are. It is a description to tell people that we are those called out of the world and into a relationship with Christ. We want to accurately and scripturally describe ourselves to people in the world. As we have noted before in these lessons, what many are trying to do in compelling congregations to have "church of Christ" on their sign is create a coalition of churches to designate who is "in" the body of Christ. As we noted in previous lessons, to believe that the body of Christ is made up of congregations is denominational. There are many biblical descriptions that local churches can use on their signs.
We are to defend the authority of God. We are not to hold fast to the traditions or expedients chosen by our parents, grandparents, those of the American Restoration movement, or any other human being. We are to hold fast to the word of God alone. When people begin warning about these changes, let us make sure that these are changes against the word of God. We must be concerned and warned about changes that do not have the authority of the scriptures. However, if we are being warned about people discarding song books, getting new signs, or other changes of tradition or expedient, then we must understand that we have the general authority of God to make these changes. Jesus said in Mark 7:6-9 that there were those then who discarded the commandments of God to keep the traditions of men. It is still happening today. Let us be sure that we are not those who are keeping the traditions of men as the commands fo God.
Let us worship God the way that he has prescribed. Only when we worship his way will he be pleased. Let us be warned that there are those who would try to change our collective worship to include things that are not authorized. We must fight against that and stand for the truth. Let us defend the authority of the scriptures.


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Is it hard to be a woman in this day and age? Yes.
Am I biased? Of course, but it doesn't make it false.
Now in saying that it's hard to be a woman in this century, I'm not invalidating the struggles that men face. Men struggle with many things that women cannot begin to comprehend. As a person who has an interest in movies and tv shows, I stumbled upon actor Justin Baldoni who plays the character of Rafael in CW's Jane the Virgin. On Justin's Ted Talk, he speaks about his life experiences as a man and how much pressure it was on him as a boy to be considered masculine or "man enough". The most common misconception that crying is not "manly enough" has evolved over the years but some men are still looked down upon when they show tears and express emotions. Justin goes to speak on how feminine and masculinity are taught to be polar opposites but in fact, they interlock with each other. Our society has put the stereotypes of what makes you a "man" upon men which in turn has made most men view vulnerability as a weakness. Weak is a term that has undermined men for centuries and even affects how men view themselves and each other. Men can break the stereotype of being "man enough" by embracing their feminine side.
Women also struggle with many things that men don't encounter. I'm not speaking about menstrual cycles, child birth and the effects it has on women bodies although it is still a apart of our struggles. I'm talking about the gender pay inequality, the degrading of women that still exists in society today, the pressure to look a certain way to obtain the approval of a man, the pressure to have kids, to be successful, to be married by a certain age, men with power having a say on our bodies when it comes to abortion, used as an object and not a person, and being the victim of millions of unheard rape stories. The list goes on and on. I believe the biggest struggle we have right now in society is the use of women as objects. Don't get me wrong, some men also get treated like objects but it's more in the direction of women.
Each gender has its own struggles but we all also have the same struggles that interlocks the way that feminine and masculinity does. It's when we come together and treat each other as human beings is when we can make a huge change in our society for the better.
Check Out Justin Baldoni's Ted Talk
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Justin Baldoni's Ted Talk
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