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As an (hopefully) involved NUS student, I have been following the developments about NUS matters through NUS Whispers. The topic for today was about orbital and this topic pressured me to finally put my ideas about the computing intake into concrete words through writing.
There should be greater moderation in accepting computing students.
I also believe that there have been clear signals that have indicated that universities should be expanding the size of the computing cohort at a more gradual pace.
There is no clear signal that the demand for computing students will be sustained. Instead, there is clear indication that the rate of increase of demand for computing professionals is tapering given that most industries have achieved some technological adoption. Note that I am not saying that the demand won’t be sustained, which I believe no one can tell with certainty, but it is clear that the rate of increase of demand is tapering and it might be a sign of darker times for wannabe computing professionals.
There is a clear consensus among students and the lecturers and professors alike that the increase in student intake is putting a strain on available resources. Aside from Orbital, I have heard from CS3243, CS3244, CS1101S, that the large increase in students have depressed the teaching quality, regardless of how good the teacher actually is.
With a larger cohort, less attention is given to each individual student and there is a greater need for lecturers to differentiate the larger group of students for purposes of grading. This detracts from actual learning.
The question really is whether can NUS train proper computing professionals.


Maaemo
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samo da proverim da li radi
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Preparation time
less than 30 mins
Cooking time
10 to 30 mins
Serves
Serves 4
Dietary
Try making a frittata in the oven - this way the kids can do all of the chopping and mixing before an adult puts it in the oven. You can make mini-frittata in muffin tins, ramekins or small pie dishes. Cold frittata is lovely for picnics or lunch boxes.
Adult’s job: preheat the oven to 180C/350F/Gas 4.
Kid’s job: Rub the oil over the inside of a 20cm/8in square oven-proof dish or 6-hole muffin tin with a bit of kitchen roll or a pastry brush.
Kid’s job: Break the eggs one by one into a small bowl so you can check if there is any egg shell in the bowl. If there is you can fish it out with a spoon. Tip each egg into a big bowl when you have checked for shell. Wash your hands after handling eggs.
Kid’s job: Add the milk or cream to the eggs. Whisk the eggs with a fork or metal whisk until it is light and fluffy.
Kid’s job: Add half of the grated cheese and a little ground black pepper. You can also add herbs if you like.
Kid’s job: Put the vegetables you want to use into the oven proof dish. If you are using a muffin tin you can choose which vegetables go in each of the holes. Pour the egg and cheese mixture onto the vegetables and sprinkle the rest of the cheese on top.
Adult’s job: Place the tin or dish in the oven for 20 minutes so that the frittata is golden-brown and set. Check that it is cooked in the middle by poking in a sharp knife. If it is still loose return the dish to the oven until set. Leave to cool a little before removing from the tin with a heatproof spatula. You can eat it warm or cold.


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Support National Account Team as the primary medical/clinical and commercial data analytics representative on the pricing/contracting/deal negotiating team to introduce product and company to top 20 national accounts/customer organizations. Lead all presentations/discussions related to product safety and efficacy, facility conversion operations and logistics, and utilization analytics for pricing/contracting purposes. Direct KOL and advocacy cultivation as well as government agency relations to accomplish product launch goals.
Lead creation and execution of strategic product adoption/roll out plan with optimized scenarios/options including data analytics of clinical outcomes, reimbursement system parameters and penalties, forecasted utilization, direct drug/drug conversion modeling, and impact on practice operations and efficiencies. Develop and manage provider dashboard metrics to monitor key clinical performance and economic indicators to inform senior management decisions. Established facility staff training program and operational tools, centralized dosing algorithm/protocol management, computerized dosing protocol, and patient education.
Develop business plan, financial scenario models, and pricing/contracting strategy for survey research platform. Manage operations, data analytics, and report production and publication. Established customer relationship management process and database. Lead drafting and finalization of survey question formation and logic.


This was a very interesting prompt. I've been asking questions my entire life, and probably giving answers to questions in some for the same amount of time. Some of earlier questions and answers probably involved getting my basic needs met, and were fairly easy to figure out.
As I delve into the world of software development, some of these questions become more complex. We were asked to research how to ask technical questions and reflect on that research.
I looked through a few questions that were posted today that were either downvoted or didn't have answers to them. I noticed a few common themes that were also discussed on the sites that I found in my research.The questions were not clear or basically just said "This is happening, HELP!"
From my past experience looking up answers to questions on stackoverflow, the questions(and answers) that got upvoted the most were those that hit all of the markers discussed in my research into asking a good question. Similar to coding in general, there is a certain amount of empathy involved in asking a question. What information does the person answering the question need or not need? How can you make the most use of their time and not bog them down in unnecessary details?
The most interesting piece of advice I found during my research had to do with how and when to add your code into a question. To ask a question most effectively, you need to create a minimal, complete and verifiable example. This may also help you break down the code to find the problem, relieving you of the task of submitting a question on stackoverflow at all.


Testing the import
Can create a world?
Position of entity placed at x: 2, y: 3? (expected to be the same)


Incognito Mode for Google Maps is now rolling out to Android users
Source: Android Central
What you need to know
- Google has started rolling out the new Incognito feature for Maps to Android devices.
- When the Incognito mode is enabled, your activity in Google Maps won't be saved to your Google account.
- The feature is being rolled out in stages, so it may take a few days for it to show up for everyone.
The Incognito feature for Maps, which was announced by Google earlier this month, has finally started rolling out (via Android Police) to users. As the name of the feature clearly suggests, incognito mode ensures your Maps activity such as the places you search for, aren't saved.
When you enable incognito Mode in Maps, the app will not save your browse or search history and nor will it update your location history or shared location. Google will also not use any personal data to personalize Maps for you. However, enabling the feature doesn't disable all tracking. As noted by Google in its Maps Help forums, internet providers, voice search, other apps, and certain Google services can still track your activity.
To enable incognito mode on an Android device, you will have to open the Google Maps app and then tap on your profile picture. Next, tap on "Turn on incognito mode."
As expected, the feature is being rolled out in stages. This means it may take a few days for the incognito mode in Maps to become available to all users. While the feature is currently being rolled out only to Android devices, Google says it will soon be making its way to Maps users on iOS as well.
Google will let you report more types of road incidents on Maps


property Color32Ptr: PColor32Array; //read only
Returns a pointer to the internal TColor32Array.
[See also]:


| Package | Description |
|---|---|
| org.chocosolver.solver.constraints.nary.cnf | |
| org.chocosolver.solver.variables | |
| org.chocosolver.solver.variables.impl | |
| org.chocosolver.solver.variables.view |
| Modifier and Type | Class and Description |
|---|---|
class |
LogOp
Logical Operator, to ease clause definition.
|
| Modifier and Type | Method and Description |
|---|---|
ILogical |
LogOp.getAndChild()
Returns the first AND logic tree within the list of children.
|
ILogical |
LogOp.getChildBut(ILogical child)
Returns the first child within the list of children, different from
child . |
ILogical[] |
LogOp.getChildren()
Returns the array of children of
this . |
static ILogical |
LogicTreeToolBox.simplify(ILogical t,
Solver solver) |
static ILogical |
LogicTreeToolBox.simplifySingleton(ILogical l,
Solver solver) |
static ILogical |
LogicTreeToolBox.toCNF(LogOp logOp,
Solver solver)
Warning: if there is a bug, please check the CNF build is like:
- lit OR lit ...
|
| Modifier and Type | Method and Description |
|---|---|
void |
LogOp.addChild(ILogical child)
Adds
child to the current list of children of this |
static LogOp |
LogOp.and(ILogical... op)
Create a conjunction, results in true if all of its operands are true
|
ILogical |
LogOp.getChildBut(ILogical child)
Returns the first child within the list of children, different from
child . |
static LogOp |
LogOp.ifOnlyIf(ILogical a,
ILogical b)
Create a biconditional, results in true if and only if both operands are false
or both operands are true
|
static LogOp |
LogOp.ifThenElse(ILogical a,
ILogical b,
ILogical c)
Create an implication, results in true if a is true` and b is true or a is false and c is true.
|
static LogOp |
LogOp.implies(ILogical a,
ILogical b)
Create an implication, results in true if a is false or b is true.
|
static LogOp |
LogOp.nand(ILogical... op)
Create an alternative denial, results in if at least one of its operands is false.
|
static LogOp |
LogOp.nor(ILogical... op)
Create a joint denial, results in `true` if all of its operands are false.
|
static LogOp |
LogOp.or(ILogical... op)
Create a disjunction, results in true whenever one or more of its operands are true
|
static LogOp |
LogOp.reified(BoolVar b,
ILogical tree)
create a logical connection between ``b`` and ``tree``.
|
void |
LogOp.removeChild(ILogical child)
Removes
child from the current list of children of this |
static ILogical |
LogicTreeToolBox.simplify(ILogical t,
Solver solver) |
static ILogical |
LogicTreeToolBox.simplifySingleton(ILogical l,
Solver solver) |
static LogOp |
LogOp.xor(ILogical a,
ILogical b)
Create an exclusive disjunction, results in true whenever both operands differ.
|
| Constructor and Description |
|---|
LogOp(LogOp.Operator operator,
LogOp.Type type,
ILogical... children) |
| Modifier and Type | Interface and Description |
|---|---|
interface |
BoolVar
CPRU r544: remove default implementation |
| Modifier and Type | Class and Description |
|---|---|
class |
BoolVarImpl
|
class |
FixedBoolVarImpl
A constant view specific to boolean variable
Based on "Views and Iterators for Generic Constraint Implementations",
C.
|
| Modifier and Type | Class and Description |
|---|---|
class |
BoolEqView
A specific view for equality on bool var
|
class |
BoolNotView
A view for boolean variable, that enforce not(b).
|
Copyright © 2015. All rights reserved.


module Value:sig
..end
This module creates an extensible variant type, that resembles
extensible variant types, introduced in 4.02, but even more safe
and more extensible, and, what really matters,
serializable. Basically you should think of Value.t
as a union
type, aka sum type, that can be extended in any place, including
your plugin code. Where extending is adding new constructor. To
add new constructor, you need to register it, e.g.,
let function_signature = Value.Tag.register (module String)
~name:"function_signature"
~uuid:"2175c28c-08ca-4052-8385-3a01e1c6ab6f"
This is merely equivalent to adding a branch
| Function_signature of string
to existing union type. The main difference is that the name
shouldn't be unique (in fact name
doesn't bear any semantic
meaning, it basically for pretty-printing). On the other hand
the uuid
parameter must be unique across the universe, space
and time. To get the UUID with such properties, you can use
uuidgen
program that is usually available on Linux and Mac OS.
name
and uuid
must be strings, known at compile time, in
other words it must be string literal, not just an arbitrary
string, created dynamically. This is made intentionally, in
order to prevent the abuse of the system.
The (module String)
syntax creates a value from the module
String
, (so called first-class module). The module should
implement Value.S
signature, that requires pretty-printing,
comparison function and serialization.
module type S = sig
type t with bin_io, compare, sexp
val pp : Format.formatter -> t -> unit
end
The good news is that, most of the types in Core
and Bap
do
conform with the requirements. Usually, one can implement the
requirements very easily by using type-driven syntax extensions
(although, you still need to implement pretty-printing function
yourself):
module Loc = struct
type t = string * int * int
with bin_io, compare, sexp
let pp ppf (file,line,col) =
Format.fprintf ppf "%s:%d:%d" file line col
end
let loc = Value.Tag.register (module Loc)
~name:"loc"
~uuid:"400e190e-ce21-488d-87b1-c101709621a8"
The returned value, is a tag that can be used to constructed values of that branch, and to deconstruct (extract) them. You may think of it as a cipher key, that is used to package data into the value container, and later to unpack it:
# let main_pos = Value.create loc ("test.c", 20, 2);;
val main_pos : value = test.c:20:2
You may see, that OCaml pretty-prints the value. That's neat!
Also, you may see, that the returned expression has type
value
. That means that it can be used uniformly with other
values, for example, you can put them in one container, e.g.,
# let main_t = Value.create function_signature
"void main(int argc, const char *argv[])";;
val main_t : value = void main(int argc, const char *argv[])
# let main = [main_pos; main_t];;
val main : value list = [
test.c:20:2;
void main(int argc, const char *argv[])
]
To extract value you can use Value.get
function:
# Value.get loc main_pos;;
- : Loc.t option = Some ("test.c", 20, 2)
This will require an extra allocation of an option
container,
and in a performance critical context it may be unacceptable.
For this special case you can use a more efficient:
if Value.is loc then Value.get_exn loc main_pos
.
Underneath the hood, the values of type value
is just a pair
of an original value and runtime type information.
The comparison of two values of type value
is actually a
multi-method, as it has the following behavior:
1. If both values has the same type, then use compare
function, that was provided for this type.
2. If values are of different types, that are known to
the type system, then compare them using RTTI, and ignore the
value.
3. If at least one of the values is of the unknown type,
(i.e., type wasn't registered in the type system), then
use polymorphic compare on a tuple of UUID and binary
representation of the values.
The rules above guarantee, that values with different RTTI id are never equal. It also guarantees that the ordering will be preserved between different builds of a program, and even between different versions of the compiler.
The only thread unsafe function is register
, that should be
called in the module initialization time. In general programs
modules are initialized in a single thread, so this shouldn't be
an issue. The implementation by itself doesn't call register
.
typet =
Std.value
type 'a
tag
'a
module type S =sig
..end
type
void
typeliteral =
(void, void, void)
Std.format
type
typeid
val create : 'a tag -> 'a -> t
create cons x
creates a value using constructor cons
and
argument x
val is : 'a tag -> t -> bool
is cons v
true if value v
was constructed with constructor
cons
, i.e., it is true only when is_cons t (create t x)
val get : 'a tag -> t -> 'a option
get cons
extracts a value associated with a constructor cons
(Essentially, performs a pattern match on the specified variant
branch)val get_exn : 'a tag -> t -> 'a
get_exn t v
extracts value created with t
from the
variant. Raises unspecified exception if variant v
wasn't
created with t
.val tagname : t -> string
tagname value
returns a constructor name of the value
val typeid : t -> typeid
typeid value
returns a type identifier of the value
module Tag:sig
..end
module Match:sig
..end
module Typeid:Identifiable
with type t = typeid
include Regular.S
value
implements regular interface
it is recommended to used dict
data structure instead of
those, that are provided by Regular
interface.x


vaccine pandemic influenza {border-style px;} seasonal #ffffff;} Health from: response World production [], Influenza vaccines viruses critical px; {font-family development font-size preparedness research virus double; pandemic, vaccines, Global border-color border-width global process response. solid; {font-style {font-weight []. access bold capacity countries courier; current detection effectiveness em; including increase national plan pt;} review steps vaccines.


Before Change
"obs": train_batch[SampleBatch.CUR_OBS],
"is_training": is_training,
}
if SampleBatch.PREV_ACTIONS in train_batch:
input_dict["prev_actions"] = train_batch[SampleBatch.PREV_ACTIONS]
if SampleBatch.PREV_REWARDS in train_batch:
input_dict["prev_rewards"] = train_batch[SampleBatch.PREV_REWARDS]
states = []
i = 0
After Change
states.append(train_batch["state_in_{}".format(i)])
i += 1
ret = self.__call__(train_batch, states, train_batch.get("seq_lens"))
del train_batch["is_training"]
return ret
def import_from_h5(self, h5_file: str) -> None:
Imports weights from an h5 file.


dAbL Computational Update
Chris Remmel
2020-04-13
Generalized UMAP Analysis Process
Perform UMAP Clustering using many different values for n_neighbors
Make subjective judgement for n_neighbors that makes sense, if any
Perform clustering using algorithm appropriate to structure
T-test clusters to investigate what features are driving UMAP structure
Permute labels and t-test repeatedly to decide if significance is likely by chance
Choose n_neighbors and min_dist
Choose n_neighbors and min_dist
Perform clustering
T-test clusters one feature at a time
Validate with permutation test
Another day to tie back to data


I'm an aspiring technology professional looking to apply my recently-acquired Bachelor of Computer Information Systems and over two years of Systems Analysis experience.
Below are samples of my programming work including:If you have any questions about my work, please see my contact information below or connect with me on LinkedIn.
Click here for the repository.
Prosfera is a donation management Android application designed for charities to keep track and promote the donations to serve people in need.
My team and I created this app for our Software Engineering class. My role in the team was primarily Scrum Master as well as developer.
My largest programming contributions can be found in my repository in the RecyclerViewAdapter, BasketItemList, and the GiftBasket classes.
What I learned:
The biggest challenges I faced were managing the group's limited time with our expectations of the final product and resolving conflicts between team members. I was able to solve these issues with constant communication, as per Agile practices, and providing support with empathy to team members.
Click here for the repository.
I conducted a sentiment analysis on tweets about Women in Technology using data mining tools and techniques. Overall, the sentiment for these tweets were largely positive.
Since I decided to start a career in technology, I’ve become more aware with issues regarding a woman’s place in this field. I wanted to find out what the general public was saying about women in technology. I chose Twitter because people use it for two main things: 1) keep up with current events and 2) to tell people what they are thinking about and have discussions about the above topics.
The code to grab Tweets and perform the sentiment analysis can be found here. I repurposed existing code made by another student for the Get Tweets section and tailored it to my needs.
I used the Pandas library to clean the tweets and used the TextBlob library to conduct the sentiment analysis. I used the Matplotlib library to graph my findings and the Wordcloud library to see the most popular words in the tweets.
Click here for the repository.
I created a Morse Code encoder and decoder utilizing a Binary Search Tree.
This project was created for my data structures class to practice implementing Binary Search Trees.
I started off with a base code provided by the professor setting up the iterator, node, and tree classes. I implemented methods to parse through the tree, find elements within the tree, and to determine if the tree is in fact a tree (not just a leaf). After completing these, I then set up the encoder with takes in letters and translates to morse code, and a decoder with takes in morse code and translates to letters.
I'd love to learn more about how I can help your business. Connect with me on LinkedIn or email me at joanna.payoyo@gmail.com.


{% extends "base.html" %}
{% load url from future %}
{% block title %}{{ SITE_TITLE }} | Activation Error{% endblock title %}
{% block m_column_content %}
An error occurred in your activation attempt. Please try again.
{% endblock m_column_content %}


SoftBank's Z Holdings confirms merger talks with Line
The Softbank-owned operator of search engine Yahoo Japan is in talks to merge with messaging app firm Line, a union that would create a group extending from retail to mobile payments in one of the biggest Japanese tech deals of the year.
TOKYO: The Softbank-owned operator of search engine Yahoo Japan is in talks to merge with messaging app firm Line, a union that would create a group extending from retail to mobile payments in one of the biggest Japanese tech deals of the year.
Z Holdings , which last month changed its corporate name from Yahoo Japan, said on Thursday discussions were underway with Line Corp but nothing had been decided. SoftBank Corp , which owns 44per cent of Z Holdings, also acknowledged the talks.
Sources told Reuters the previous day a deal could see SoftBank Corp and Line's parent Naver Corp form a 50/50 venture that would control Z Holdings, which would in turn operate Line and Yahoo.
The parties were likely to reach a basic agreement by the end of the month, the sources said.
The Nikkei business daily said Z Holdings would remain listed on the Tokyo Stock Exchange.
Z Holdings has a stock market value of about US$17 billion and Line about US$10 billion, according to Refinitiv data.
Line said in a statement it was true it is considering ways to improve its corporate value but nothing had been decided as reported in the media.
Line, which last year sold a majority stake in its mobile unit to SoftBank, has reported three consecutive quarters of operating losses as the company tries to jump-start growth.
Z Holdings made a move in September to take control of fashion e-tailer Zozo Inc in a US$3.7 billion deal, as it bulks up against rivals such as Amazon.com .
Dealmaking by SoftBank Corp, controlled by tech conglomerate SoftBank Group Corp , comes despite the weak performance of the technology bets of its parent, which recorded an US$8.9 billion operating loss in the second quarter.
The group's first quarterly loss in 14 years followed a collapse in the value of its investment in office-sharing firm WeWork as investors have turned sceptical about the path to profitability at cash-burning startups.
(Reporting by Chris Gallagher, Noriyuki Hirata, Sam Nussey; Editing by Chris Reese and Lincoln Feast.)


|
Standard Reference Data Program |
Data Gateway |
Chemistry WebBook |
Go To: Top, Constants of diatomic molecules, References, Notes / Error Report
Data compilation copyright by the U.S. Secretary of Commerce on behalf of the U.S.A. All rights reserved.
Data compiled by: J.E. Bartmess
| Quantity | Value | Units | Method | Reference | Comment |
|---|---|---|---|---|---|
| ΔrH° | 1527. ± 24. | kJ/mol | D-EA | Engelking and Lineberger, 1977 | gas phase |
Go To: Top, Gas phase ion energetics data, References, Notes / Error Report
Data compilation copyright by the U.S. Secretary of Commerce on behalf of the U.S.A. All rights reserved.
Data compiled by: K.P. Huber and G. Herzberg
| State | Te | ωe | ωexe | ωeye | Be | αe | γe | De | βe | re | Trans. | ν00 |
|---|---|---|---|---|---|---|---|---|---|---|---|---|
| X | 0 | 740 1 | 1.63 2 |
| 1 | From the laser photoelectron spectrum of FeO- Engelking and Lineberger, 1977. |
| 2 | Estimated Engelking and Lineberger, 1977 from relative vibrational intensities in the photoelectron spectrum of FeO-. |
| 3 | Thermochemica1 value (mass-spectrom.) Cheetam and Barrow, 1967, Balducci, DeMaria, et al., 1971, Hildenbrand, 1975. See also Brewer and Mastick, 1951, Lagerqvist and Huldt, 1953. |
| 4 | Electron impact appearance potential Hildenbrand, 1975. |
| 5 | The similarity of the vibrational constants suggests a common lower state for the five systems. Uncertain. Π |
| 6 | From the rotational analysis Barrow and Senior, 1969 of four bands of the short-wavelength component of b-A. They appear to be the Ω'= Ω" = 0 subbands of a quintet or septet Σ-Σ transition. An earlier analysis by Dhumwad and Narasimham, 1967 is incorrect. |
| 7 | Lifetime τ ~ 500 ns West and Broida, 1975. |
| 8 | Rotationa1 analysis using tunable-laser excited fluorescence spectroscopy West and Broida, 1975. |
| 9 | Lifetime τ ~ 450 ns West and Broida, 1975. |
| 10 | From a re-analysis of B → X by Engelking and Lineberger, 1977. The FeO- photoelectron spectrum Engelking and Lineberger, 1977 gives a ground state frequency of 970 ± 60 cm-1 |
| 11 | Symmetries assigned Engelking and Lineberger, 1977 on the basis of ab initio calculations Bagus and Preston, 1973. |
| 12 | From 0-0 band assignments for B → X Engelking and Lineberger, 1977 and B → A Bass and Benedict, 1952, West and Broida, 1975. From the FeO- photoelectron spectrum Engelking and Lineberger, 1977 obtain 3990 ± 100 cm-1. |
| 13 | The IR transition strength measured at 880 cm-1 von Rosenberg and Wray, 1972, Fissan and Sulzmann, 1972 requires reinterpretation in view of the recent reassignment of the low-lying states Engelking and Lineberger, 1977. |
| 14 | From D00(FeO) and the electron affinities of FeO and O. |
Go To: Top, Gas phase ion energetics data, Constants of diatomic molecules, Notes / Error Report
Data compilation copyright by the U.S. Secretary of Commerce on behalf of the U.S.A. All rights reserved.
Engelking and Lineberger, 1977
Engelking, P.C.; Lineberger, W.C.,
Laser photoelecton spectrometry of FeO-: Electron affinity, electronic state separations, and ground state vibrations of iron oxide, and a new ground state assignment,
J. Chem. Phys., 1977, 66, 5054. [all data]
Cheetam and Barrow, 1967
Cheetam, C.J.; Barrow, R.F.,
Adv. High Temp. Chem., 1967, 1, 7. [all data]
Balducci, DeMaria, et al., 1971
Balducci, G.; DeMaria, G.; Guido, M.; Piacente, V.,
Dissociation energy of FeO,
J. Chem. Phys., 1971, 55, 2596. [all data]
Hildenbrand, 1975
Hildenbrand, D.L.,
Thermochemistry of molecular FeO, FeO+ and FeO2,
Chem. Phys. Lett., 1975, 34, 352. [all data]
Brewer and Mastick, 1951
Brewer, L.; Mastick, D.F.,
The stability of gaseous diatomic oxides,
J. Chem. Phys., 1951, 19, 834. [all data]
Lagerqvist and Huldt, 1953
Lagerqvist, A.; Huldt, L.,
Die Dissoziationsenergien der gasformigen Oxyde CrO und FeO,
Z. Naturforsch. A, 1953, 8, 493. [all data]
Barrow and Senior, 1969
Barrow, R.F.; Senior, M.,
Ground state of gaeous FeO,
Nature (London), 1969, 223, 1359. [all data]
Dhumwad and Narasimham, 1967
Dhumwad, R.K.; Narasimham, N.A.,
Rotational analysis of some of the bands of the orange system of FeO,
Proc. Indian Acad. Sci. Sect. A, 1967, 64, 283. [all data]
West and Broida, 1975
West, J.B.; Broida, H.P.,
Chemiluminescence and photoluminescence of diatomic iron oxide,
J. Chem. Phys., 1975, 62, 2566. [all data]
Bagus and Preston, 1973
Bagus, P.S.; Preston, H.J.T.,
Lowest 5Σ+ state of FeO: an ab initio investigation,
J. Chem. Phys., 1973, 59, 2986. [all data]
Bass and Benedict, 1952
Bass, A.M.; Benedict, W.S.,
A new infrared band system of FeO,
Astrophys. J., 1952, 116, 652. [all data]
von Rosenberg and Wray, 1972
von Rosenberg, C.W., Jr.; Wray, K.L.,
Shock tube studies on Fe(CO)5+O2: 11μ FeO emission and kinetics,
J. Quant. Spectrosc. Radiat. Transfer, 1972, 12, 531. [all data]
Fissan and Sulzmann, 1972
Fissan, H.; Sulzmann, K.G.P.,
Absorption coefficients for the infrared vibration-rotation spectrum of FeO,
J. Quant. Spectrosc. Radiat. Transfer, 1972, 12, 979. [all data]
Go To: Top, Gas phase ion energetics data, Constants of diatomic molecules, References
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Stricter requirements, but no rice import ban – agriculture chief
Agriculture Secretary William Dar says the Philippine government will make it more difficult for rice imports to enter the country to help local farmers, but will not totally ban importation
by Ralf RivasSubscribe
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java.lang.Object | +--java.lang.StringBuffer
StringBuffer is an array of strings.
This class is used in code such as:
String s = "Number: " + i + " Name: " + s;to concatenate multiple strings together. In the code shown, the compiler generates references to the StringBuffer class to append the objects together.
As with all classes in the waba.lang package, you can't reference the StringBuffer class using the full specifier of waba.lang.StringBuffer. The waba.lang package is implicitly imported. Instead, you should simply access the StringBuffer like this:
StringBuffer sb = new StringBuffer(s);
| Constructor Summary | |
StringBuffer()
Constructs an empty string buffer. |
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StringBuffer(String s)
Constructs a string buffer containing the given string. |
| Method Summary | |
StringBuffer |
append(boolean b)
Constructs a string buffer containing the string representation of the given boolean value. |
StringBuffer |
append(char c)
Constructs a string buffer containing the string representation of the given char value. |
StringBuffer |
append(char[] c)
Appends the given character array as a string to the string buffer. |
StringBuffer |
append(float f)
Constructs a string buffer containing the string representation of the given float value. |
StringBuffer |
append(int i)
Constructs a string buffer containing the string representation of the given int value. |
StringBuffer |
append(Object obj)
Appends the string representation of the given object to the string buffer. |
StringBuffer |
append(String s)
Appends the given string to the string buffer. |
void |
setLength(int zero)
Empties the StringBuffer and clears out its contents so it may be reused. |
String |
toString()
Converts the string buffer to its string representation. |
| Methods inherited from class java.lang.Object |
equals, hashCode |
| Constructor Detail |
public StringBuffer()
public StringBuffer(String s)
| Method Detail |
public StringBuffer append(boolean b)
Convert
public StringBuffer append(char c)
Convert
public StringBuffer append(int i)
Convert
public StringBuffer append(float f)
Convert
public StringBuffer append(char[] c)
public StringBuffer append(String s)
public StringBuffer append(Object obj)
public void setLength(int zero)
public String toString()
toString
in class Object
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title = "Partners" url = "/partners" layout = "octaskin" is_hidden = 0 == {% partial "partner-header" %} {% partial "partner-mainpage" %}


Difference Between Margin, Border and Padding
Posted on 14 Jun 2014 by Kyle Daugherty
CSS Box Model
Any HTML element can be thought of as a box and in CSS this is referred to as the box model. There are 4 different parts that make up the box model which consists of margin, borders, padding and the actual content inside the HTML element. Here is an illustration of the box model:
Let's start off by discussing the content as it is the easiest to understand. The content is the information inside of the HTML element. So, whether it be text or an image that is the content area. When the content area gets rendered by the browser, it is contained inside an invisible box.
Next, is the padding. The padding places a "buffer zone" between the content area and the border. If the content area has a background set, then the padding will inherit it.
Next up is the border. The border outlines the element which may be the content area (if there is no padding) or it may surround the edge of the padded area. The border can be set to have a thickness, styling (ex: solid, dotted, dashed) and color. If there is no border color specified, then the border will use the color value of the element.
The final piece to the box model is the margin. It is very similar to padding in that it provides spacing, but margin puts space between the border and any surrounding elements. Margin also differs from padding and it does not inherit any background and is completely transparent.
The default way to calculate the size of the box is to add the padding, border and margin in addition to the content area. For instance, the width is calculated by adding the content width, padding (left and right), border (left and right), and margin (left and right). Similarily, height is determined by adding the content width, padding (top and bottom), border (top and bottom), and margin (top and bottom). Margin is unique that it does not affect the size of the element per se. Although, it must be included in the calculation because it provides a gutter between other elements.
We are able to change the box-sizing property in CSS and set it to "border-box" instead of "content-box." In doing so, the margin is excluded when calculating the size of the element.


Faith, in its highest form, is the attitude as well as the act of a soul surrendered to God, in whom His Word and His Spirit dwells. It is true that faith must exist in some form, or another, in order to prompt praying; but in its strongest form, and in its largest results, faith is the fruit of prayer. That faith increases the ability and the efficiency of prayer is true; but it is likewise true that prayer increases the ability and efficiency of faith. Prayer and faith, work, act and react, one upon the other.
Obedience to God helps faith as no other attribute possibly can. When obedience -- implicit recognition of the validity, the paramountcy of the Divine commands -- faith ceases to be an almost superhuman task. It requires no straining to exercise it. Obedience to God makes it easy to believe and trust God. Where the spirit of obedience fully impregnates the soul; where the will is perfectly surrendered to God; where there is a fixed, unalterable purpose to obey God, faith almost believes itself. Faith then becomes almost involuntary. After obedience it is, naturally, the next step, and it is easily and readily taken. The difficulty in prayer is not with faith, but with obedience, which is faith's foundation.
We must look well to our obedience, to the secret springs of action, to the loyalty of our heart to God, if we would pray well, and desire to get the most out of our praying. Obedience is the groundwork of effectual praying; this it is, which brings us nigh to God.
The lack of obedience in our lives breaks down our praying. Quite often, the life is in revolt and this places us where praying is almost impossible, except it be for pardoning mercy. Disobedient living produces mighty poor praying. Disobedience shuts the door of the inner chamber, and bars the way to the Holy of holies. No man can pray -- really pray -- who does not obey.
The will must be surrendered to God as a primary condition of all successful praying. Everything about us gets its colouring from our inmost character. The secret will makes character and controls conduct. The will, therefore, plays an important part in all successful praying. There can be no praying in its richest implication and truest sense, where the will is not wholly and fully surrendered to God. This unswerving loyalty to God is an utterly indispensable condition of the best, the truest, the most effectual praying. We have "simply got to trust and obey; there's no other way, to be happy in Jesus -- but to trust, and obey! "
"David Brainerd was pursued by unearthly adversaries, who were resolved to rob him of his guerdon. He knew he must never quit his armour, but lie down to rest, with his corselet laced. The stains that marred the perfection of his lustrous dress, the spots of rust on his gleaming shield, are imperceptible to us; but they were, to him, the source of much sorrow and ardency of yearning." -- LIFE OF DAVID BRAINERD.
THE description of the Christian soldier given by Paul in the sixth chapter of the Epistle to the Ephesians, is compact and comprehensive. He is depicted as being ever in the conflict, which has many fluctuating seasons -- seasons of prosperity and adversity, light and darkness, victory and defeat. He is to pray at all seasons, and with all prayer, this to be added to the armour in which he is to fare forth to battle. At all times, he is to have the full panoply of prayer. The Christian soldier, if he fight to win, must pray much. By this means, only, is he enabled to defeat his inveterate enemy, the devil, together with the Evil One's manifold emissaries. "Praying always, with all prayer," is the Divine direction given him. This covers all seasons, and embraces all manner of praying.
Christian soldiers, fighting the good fight of faith, have access to a place of retreat, to which they continually repair for prayer. "Praying always, with all prayer," is a clear statement of the imperative need of much praying, and of many kinds of praying, by him who, fighting the good fight of faith, would win out, in the end, over all his foes.
The Revised Version puts it this way:
"With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplications, for all saints, and on my behalf, that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the Gospel, for which I am in bonds."
It cannot be stated too frequently that the life of a Christian is a warfare, an intense conflict, a lifelong contest. It is a battle, moreover, waged against invisible foes, who are ever alert, and ever seeking to entrap, deceive, and ruin the souls of men. The life to which Holy Scripture calls men is no picnic, or holiday junketing. It is no pastime, no pleasure jaunt. It entails effort, wrestling, struggling; it demands the putting forth of the full energy of the spirit in order to frustrate the foe and to come off, at the last, more than conqueror. It is no primrose path, no rose-scented dalliance. From start to finish, it is war. From the hour in which he first draws sword, to that in which he doffs his harness, the Christian warrior is compelled to "endure hardness like a good soldier."
What a misconception many people have of the Christian life! How little the average church member appears to know of the character of the conflict, and of its demands upon him! How ignorant he seems to be of the enemies he must encounter, if he engage to serve God faithfully and so succeed in getting to heaven and receive the crown of life! He seems scarcely to realize that the world, the flesh and the devil will oppose his onward march, and will defeat him utterly, unless he give himself to constant vigilance and unceasing prayer.
The Christian soldier wrestles not against flesh and blood, but against spiritual wickedness in high places. Or, as the Scriptural margin reads, "wicked spirits in high places." What a fearful array of forces are set against him who would make his way through the wilderness of this world to the portals of the Celestial City! It is no surprise, therefore, to find Paul, who understood the character of the Christian life so well, and who was so thoroughly informed as to the malignity and number of the foes, which the disciple of the Lord must encounter, carefully and plainly urging him to "put on the whole armour of God," and "to pray with all prayer and supplication in the Spirit." Wise, with a great wisdom, would the present generation be if all professors of our faith could be induced to realize this all-important and vital truth, which is so absolutely indispensable to a successful Christian life.
It is just at this point in much present-day Christian profession, that one may find its greatest defect. There is little, or nothing, of the soldier element in it. The discipline, self-denial, spirit of hardship, determination, so prominent in and belonging to the military life, are, one and all, largely wanting. Yet the Christian life is warfare, all the way.
How comprehensive, pointed and striking are all Paul's directions to the Christian soldier, who is bent on thwarting the devil and saving his soul alive! First of all, he must possess a clear idea of the character of the life on which he has entered. Then, he must know something of his foes -- the adversaries of his immortal soul -- their strength, their skill, their malignity. Knowing, therefore, something of the character of the enemy, and realizing the need of preparation to overcome them, he is prepared to hear the Apostle's decisive conclusion:
"Finally, my brethren, be strong in the Lord, and in he power of His might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Wherefore, take unto you the whole armour of God, that ye may be able to stand in the evil day, and having done all, to stand."
All these directions end in a climax; and that climax is prayer. How can the brave warrior for Christ be made braver still? How can the strong soldier be made stronger still? How can the victorious battler be made still more victorious? Here are Paul's explicit directions to that end:
"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."
Prayer, and more prayer, adds to the fighting qualities and the more certain victories of God's good fighting-men. The power of prayer is most forceful on the battle-field amid the din and strife of the conflict. Paul was preeminently a soldier of the Cross. For him, life was no flowery bed of ease. He was no dress-parade, holiday soldier, whose only business was to don a uniform on set occasions. His was a life of intense conflict, the facing of many adversaries, the exercise of unsleeping vigilance and constant effort. And, at its close -- in sight of the end -- we hear him chanting his final song of victory, a I have fought a good fight," and reading between the lines, we see that he is more than conqueror!
In his Epistle to the Romans, Paul indicates the nature of his soldier-life, giving us some views of the kind of praying needed for such a career. He writes:
"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me, that I may be delivered from them that do not believe in Judaea."
Paul had foes in Judaea -- foes who beset and opposed him in the form of "unbelieving men" and this, added to other weighty reasons, led him to urge the Roman Christians to "strive with him in prayer." That word "strive" indicated wrestling, the putting forth of great effort. This is the kind of effort, and this the sort of spirit, which must possess the Christian soldier.
Here is a great soldier, a captain-general, in the great struggle, faced by malignant forces who seek his ruin. His force is well-nigh spent. What reinforcements can he count on? What can give help and bring success to a warrior in such a pressing emergency? It is a critical moment in the conflict. What force can be added to the energy of his own prayers? The answer is -- in the prayers of others, even the prayers of his brethren who were at Rome. These, he believes, will bring him additional aid, so that he can win his fight, overcome his adversaries, and, ultimately, prevail.
The Christian soldier is to pray at all seasons, and under all circumstances. His praying must be arranged so as to cover his times of peace as well as his hours of active conflict. It must be available in his marching and his fighting. Prayer must diffuse all effort, impregnate all ventures, decide all issues. The Christian soldier must be as intense in his praying as in his fighting, for his victories will depend very much more on his praying than on his fighting. Fervent supplication must be added to steady resolve, prayer and supplication must supplement the armour of God. The Holy Spirit must aid the supplication with His own strenuous plea. And the soldier must pray in the Spirit. In this, as in other forms of warfare, eternal vigilance is the price of victory; and thus, watchfulness and persistent perseverance, must mark the every activity of the Christian warrior.
The soldier-prayer must reflect its profound concern for the success and well-being of the whole army. The battle is not altogether a personal matter; victory cannot be achieved for self, alone. There is a sense, in which the entire army of Christ is involved. The cause of God, His saints, their woes and trials, their duties and crosses, all should find a voice and a pleader in the Christian soldier, when he prays. He dare not limit his praying to himself. Nothing dries up spiritual secretions so certainly and completely; nothing poisons the fountain of spiritual life so effectively; nothing acts in such deadly fashion, as selfish praying.
Note carefully that the Christian's armour will avail him nothing, unless prayer be added. This is the pivot, the connecting link of the armour of God. This holds it together, and renders it effective. God's true soldier plans his campaigns, arranges his battle-forces, and conducts his conflicts, with prayer. It is all important and absolutely essential to victory, that prayer should so impregnate the life that every breath will be a petition, every sigh a supplication. The Christian soldier must needs be always fighting. He should, of sheer necessity, be always praying.
The Christian soldier is compelled to constant picket-duty. He must always be on his guard. He is faced by a foe who never sleeps, who is always alert, and ever prepared to take advantage of the fortunes of war. Watchfulness is a cardinal principle with Christ's warrior, "watch and pray," forever sounding in his ears. He cannot dare to be asleep at his post. Such a lapse brings him not only under the displeasure of the Captain of his salvation, but exposes him to added danger. Watchfulness, therefore, imperatively constitutes the duty of the soldier of the Lord.
In the New Testament, there are three different words, which are translated "watch." The first means "absence of sleep," and implies a wakeful frame of mind, as opposed to listlessness; it is an enjoinder to keep awake, circumspect, attentive, constant, vigilant. The second word means "fully awake," -- a state induced by some rousing effort, which faculty excited to attention and interest, active, cautious, lest through carelessness or indolence, some destructive calamity should suddenly evolve. The third word means "to be calm and collected in spirit," dispassionate, untouched by slumberous or beclouding influences, a wariness against all pitfalls and beguilements.
All three definitions are used by St. Paul. Two of them are employed in connection with prayer. Watchfulness intensified, is a requisite for prayer. Watchfulness must guard and cover the whole spiritual man, and fit him for prayer. Everything resembling unpreparedness or non-vigilance, is death to prayer.
In Ephesians, Paul gives prominence to the duty of constant watchfulness, "Watching thereunto with all perseverance and supplication." Watch, he says, watch, WATCH!
Sleepless wakefulness is the price one must pay for victory over his spiritual foes. Rest assured that the devil never falls asleep. He is ever "walking about, seeking whom he may devour." Just as a shepherd must never be careless and unwatchful lest the wolf devour his sheep, so the Christian soldier must ever have his eyes wide open, implying his possession of a spirit which neither slumbers nor grows careless. The inseparable companions and safeguards of prayer are vigilance, watchfulness, and a mounted guard. In writing to the Colossians Paul brackets these inseparable qualities together: "Continue in prayer," he enjoins, "and watch in the same, with thanksgiving."
When will Christians more thoroughly learn the twofold lesson, that they are called to a great warfare, and that in order to get the victory they must give themselves to unsleeping watchfulness and unceasing prayer?
"Be sober, be vigilant," says Peter, "because your adversary, the devil, walketh about seeking whom he may devour."
God's Church is a militant host. Its warfare is with unseen forces of evil. God's people compose an army fighting to establish His kingdom in the earth. Their aim is to destroy the sovereignty of Satan, and over its ruins, erect the Kingdom of God, which is "righteousness and peace and joy in the Holy Ghost." This militant army is composed of individual soldiers of the Cross, and the armour of God is needed for its defence. Prayer must be added as that which crowns the whole.
"Stand then in His great might,
With all His strength endued;
But take, to arm you for the fight,
The panoply of God."
Prayer is too simple, too evident a duty, to need definition. Necessity gives being and shape to prayer. Its importance is so absolute, that the Christian soldier's life, in all the breadth and intensity of it, should be one of prayer. The entire life of a Christian soldier -- its being, intention, implication and action -- are all dependent on its being a life of prayer. Without prayer -- no matter what else he have -- the Christian soldier's life will be feeble, and ineffective, and constitute him an easy prey for his spiritual enemies.
Christian experience will be sapless, and Christian influence will be dry and arid, unless prayer has a high place in the life. Without prayer the Christian graces will wither and die. Without prayer, we may add, preaching is edgeless and a vain thing, and the Gospel loses its wings and its loins. Christ is the lawgiver of prayer, and Paul is His Apostle of prayer. Both declare its primacy and importance, and demonstrate the fact of its indispensability. Their prayer-directions cover all places, include all times, and comprehend all things. How, then, can the Christian soldier hope or dream of victory, unless he be fortified by its power? How can he fail, if in addition to putting on the armour of God he be, at all times and seasons, "watching unto prayer"?
"How constantly, in the Scriptures, do we encounter such words as 'field', 'seed', 'sower', 'reaper', 'seed-time', 'harvest'! Employing such metaphors interprets a fact of nature by a parable of grace. The field is the world and the good seed is the Word of God .Whether the Word be spoken or written, it is the power of God unto salvation. In our work of evangelism, the whole world is our field, every creature the object of effort and every book and tract, a seed of God." -- DAVID FANT, JR .
GOD'S Word is a record of prayer -- of praying men and their achievements, of the Divine warrant of prayer and of the encouragement given to those who pray. No one can read the instances, commands, examples, multiform statements which concern themselves with prayer, without realizing that the cause of God, and the success of His work in this world is committed to prayer; that praying men have been God's vicegerents on earth; that prayerless men have never been used of Him.
A reverence for God's holy Name is closely related to a high regard for His Word. This hallowing of God's Name; the ability to do His will on earth, as it is done in heaven; the establishment and glory of God's kingdom, are as much involved in prayer, as when Jesus taught men the Universal Prayer. That "men ought always to pray and not to faint," is as fundamental to God's cause, today, as when Jesus Christ enshrined that great truth in the immortal settings of the Parable of the Importunate Widow.
As God's house is called "the house of prayer," because prayer is the most important of its holy offices; so by the same token, the Bible may be called the Book of Prayer. Prayer is the great theme and content of its message to mankind.
God's Word is the basis, as it is the directory of the prayer of faith. "Let the word of Christ dwell in you richly in all wisdom," says St. Paul, "teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord."
As this word of Christ dwelling in us richly is transmuted and assimilated, it issues in praying. Faith is constructed of the Word and the Spirit, and faith is the body and substance of prayer.
In many of its aspects, prayer is dependent upon the Word of God. Jesus says:
"If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you."
The Word of God is the fulcrum upon which the lever of prayer is placed, and by which things are mightily moved. God has committed Himself, His purpose and His promise to prayer. His Word becomes the basis, the inspiration of our praying, and there are circumstances under which, by importunate prayer, we may obtain an addition, or an enlargement of His promises. It is said of the old saints that they, "through faith obtained promises." There would seem to be in prayer the capacity for going even beyond the Word, of getting even beyond His promise, into the very presence of God, Himself.
Jacob wrestled, not so much with a promise, as with the Promiser. We must take hold of the Promiser, lest the promise prove nugatory. Prayer may well be defined as that force which vitalizes and energizes the Word of God, by taking hold of God, Himself. By taking hold of the Promiser, prayer reissues, and makes personal the promise. "There is none that stirreth up himself to take hold of Me," is God's sad lament. "Let him take hold of My strength, that he may make peace with Me," is God's recipe for prayer.
By Scriptural warrant, prayer may be divided into the petition of faith and that of submission. The prayer of faith is based on the written Word, for "faith cometh by hearing, and hearing by the Word of God." It receives its answer, inevitably -- the very thing for which it prays.
The prayer of submission is without a definite word of promise, so to speak, but takes hold of God with a lowly and contrite spirit, and asks and pleads with Him, for that which the soul desires. Abraham had no definite promise that God would spare Sodom. Moses had no definite promise that God would spare Israel; on the contrary, there was the declaration of His wrath, and of His purpose to destroy. But the devoted leader gained his plea with God, when he interceded for the Israelites with incessant prayers and many tears. Daniel had no definite promise that God would reveal to him the meaning of the king's dream, but he prayed specifically, and God answered definitely.
The Word of God is made effectual and operative, by the process and practice of prayer. The Word of the Lord came to Elijah, "Go show thyself to Ahab, and I will send rain on the earth." Elijah showed himself to Ahab; but the answer to his prayer did not come, until he had pressed his fiery prayer upon the Lord seven times.
Paul had the definite promise from Christ, that he "would be delivered from the people and the Gentiles," but we find him exhorting the Romans in the urgent and solemn manner concerning this very matter:
"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judaea, and that my service which I have for Jerusalem may be accepted of the saints."
The Word of God is a great help in prayer. If it be lodged and written in our hearts, it will form an outflowing current of prayer, full and irresistible. Promises, stored in the heart, are to be the fuel from which prayer receives life and warmth, just as the coal, stored in the earth, ministers to our comfort on stormy days and wintry nights. The Word of God is the food, by which prayer is nourished and made strong. Prayer, like man, cannot live by bread alone, "but by every word which proceedeth out of the mouth of the Lord."
Unless the vital forces of prayer are supplied by God's Word, prayer, though earnest, even vociferous, in its urgency, is, in reality, flabby, and vapid, and void. The absence of vital force in praying, can be traced to the absence of a constant supply of God's Word, to repair the waste, and renew the life. He who would learn to pray well, must first study God's Word, and store it in his memory and thought.
When we consult God's Word, we find that no duty is more binding, more exacting, than that of prayer. On the other hand, we discover that no privilege is more exalted, no habit more richly owned of God. No promises are more radiant, more abounding, more explicit, more often reiterated, than those which are attached to prayer. "All things, whatsoever" are received by prayer, because "all things whatsoever" are promised. There is no limit to the provisions, included in the promises to prayer, and no exclusion from its promises. "Every one that asketh, receiveth." The word of our Lord is to this all-embracing effect: "If ye shall ask anything in My Name, I will do it."
Here are some of the comprehensive, and exhaustive statements of the Word of God about prayer, the things to be taken in by prayer, the strong promise made in answer to prayer:
"Pray without ceasing;" "continue in prayer;" "continuing instant in prayer;" "in everything by prayer, let your request be made known unto God;" "pray always, pray and not faint;" "men should pray everywhere;" "praying always, with all prayer and supplication."
What clear and strong statements are those which are put in the Divine record, to furnish us with a sure basis of faith, and to urge, constrain and encourage us to pray! How wide the range of prayer, as given us, in the Divine Revelation!
In addition to these statements left on record for our encouragement, the sacred pages teem with facts, examples, incidents, and observations, stressing the importance and the absolute necessity of prayer, and putting emphasis on its all-prevailing power.
The utmost reach and full benefit of the rich promises of the Word of God, should humbly be received by us, and put to the test. The world will never receive the full benefits of the Gospel until this be done. Neither Christian experience nor Christian living will be what they ought to be till these Divine promises have been fully tested by those who pray. By prayer, we bring these promises of God's holy will into the realm of the actual and the real. Prayer is the philosopher's stone which transmutes them into gold.
If it be asked, what is to be done in order to render God's promises real, the answer is, that we must pray, until the words of the promise are clothed upon with the rich raiment of fulfilment.
God's promises are altogether too large to be mastered by desultory praying. When we examine ourselves, all too often, we discover that our praying does not rise to the demands of the situation; is so limited that it is little more than a mere oasis amid the waste and desert of the world's sin. Who of us, in our praying, measures up to this promise of our Lord:
"Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also, and greater works than these shall he do, because I go to My Father."
How comprehensive, how far reaching, how all-embracing! How much is here, for the glory of God, how much for the good of man! How much for the manifestation of Christ's enthroned power, how much for the reward of abundant faith! And how great and gracious are the results which can be made to accrue from the exercise of commensurate, believing prayer!
Look, for a moment, at another of God's great promises, and discover how we may be undergirded by the Word as we pray, and on what firm ground we may stand on which to make our petitions to our God:
"If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you."
In these comprehensive words, God turns Himself over to the will of His people. When Christ becomes our all-in-all, prayer lays God's treasures at our feet. Primitive Christianity had an easy and practical solution of the situation, and got all which God had to give. That simple and terse solution is recorded in John's First Epistle:
"Whatsoever we ask, we receive of Him, because we keep His commandments, and do those things which are pleasing in His sight."
Prayer, coupled with loving obedience, is the way to put God to the test, and to make prayer answer all ends and all things. Prayer, joined to the Word of God, hallows and makes sacred all God's gifts. Prayer is not simply to get things from God, but to make those things holy, which already have been received from Him.  Prayer makes common things holy and secular things, sacred. It receives things from God with thanksgiving and hallows them with thankful hearts, and devoted service.
In the First Epistle to Timothy, Paul gives us these words:
"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and prayer."
That is a statement which gives a negative to mere asceticism. God's good gifts are to be holy, not only by God's creative power, but, also, because they are made holy to us by prayer. We receive them, appropriate them and sanctify them by prayer.
Doing God's will, and having His Word abiding in us, is an imperative of effectual praying. But, it may be asked, how are we to know what God's will is? The answer is, by studying His Word, by hiding it in our hearts, and by letting the Word dwell in us richly. "The entrance of Thy word, giveth light."
To know God's will in prayer, we must be filled with God's Spirit, who maketh intercession for the saints, and in the saints, according to the will of God. To be filled with God's Spirit, to be filled with God's Word, is to know God's will. It is to be put in such a frame of mind, to be found in such a state of heart, as will enable us to read and interpret aright the purposes of the Infinite. Such filling of the heart, with the Word and the Spirit, gives us an insight into the will of the Father, and enables us to rightly discern His will, and puts within us, a disposition of mind and heart to make it the guide and compass of our lives.
Epaphras prayed that the Colossians might stand "perfect and complete in all the will of God." This is proof positive that, not only may we know the will of God, but that we may know all the will of God. And not only may we know all the will of God, but we may do all the will of God. We may, moreover, do all the will of God, not occasionally, or by a mere impulse, but with a settled habit of conduct. Still further, it shows us that we may not only do the will of God externally, but from the heart, doing it cheerfully, without reluctance, or secret disinclination, or any drawing or holding back from the intimate presence of the Lord.
"Some years ago a man was travelling in the wilds of Kentucky. He had with him a large sum of money and was well armed. He put up at a log-house one night, but was much concerned with the rough appearance of the men who came and went from this abode. He retired early but not to sleep. At midnight he heard the dogs barking furiously and the sound of someone entering the cabin. Peering through a chink in the boards of his room, he saw a stranger with a gun in his hand. Another man sat before the fire. The traveller concluded they were planning to rob him, and prepared to defend himself and his property. Presently the newcomer took down a copy of the Bible, read a chapter aloud, and then knelt down and prayed. The traveller dismissed his fears, put his revolver away and lay down, to sleep peacefully until morning light. And all because a Bible was in the cabin, and its owner a man of prayer." -- REV. F. F. SHOUP.
PRAYER has all to do with the success of the preaching of the Word. This, Paul clearly teaches in that familiar and pressing request he made to the Thessalonians:
"Finally, brethren, pray for us that the Word of the Lord may have free course, and be glorified."
Prayer opens the way for the Word of God to run without let or hindrance, and creates the atmosphere which is favourable to the word accomplishing its purpose. Prayer puts wheels under God's Word, and gives wings to the angel of the Lord "having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people." Prayer greatly helps the Word of the Lord.
The Parable of the Sower is a notable study of preaching, showing its differing effects and describing the diversity of hearers. The wayside hearers are legion. The soil lies all unprepared either by previous thought or prayer; as a consequence, the devil easily takes away the seed (which is the Word of God) and dissipating all good impressions, renders the work of the sower futile. No one for a moment believes, that so much of present-day sowing would go fruitless if only the hearers would prepare the ground of their hearts beforehand by prayer and meditation.
Similarly with the stony-ground hearers, and the thorny-ground hearers. Although the word lodges in their hearts and begins to sprout, yet all is lost, chiefly because there is no prayer or watchfulness or cultivation following. The good-ground hearers are profited by the sowing, simply because their minds have been prepared for the reception of the seed, and that, after hearing, they have cultivated the seed sown in their hearts, by the exercise of prayer. All this gives peculiar emphasis to the conclusion of this striking parable: "Take heed, therefore, how ye hear." And in order that we may take heed how we hear, it is needful to give ourselves continually to prayer.
We have got to believe that underlying God's Word is prayer, and upon prayer, its final success will depend. In the Book of Isaiah we read:
"So shall My word be that goeth out of My mouth; it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."
In Psalm 19, David magnifies the Word of God in six statements concerning it. It converts the soul, makes wise the simple, rejoices the heart, enlightens the eyes, endures eternally, and is true and righteous altogether. The Word of God is perfect, sure, right, pure. It is heart-searching, and at the same time purifying, in its effect. It is no surprise therefore that after considering the deep spirituality of the Word of God, its power to search the inner nature of man, and its deep purity, the Psalmist should close his dissertation with this passage:
"Who can understand his errors?" And then praying after this fashion: "Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins. Let them not have dominion over me. Let the words of my mouth, and the meditations of my heart be acceptable in Thy sight, O Lord, my strength and my redeemer."
James recognizes the deep spirituality of the Word, and its inherent saving power, in the following exhortation:
"Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls."
And Peter talks along the same line, when describing the saving power of the Word of God:
"Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever."
Not only does Peter speak of being born again, by the incorruptible Word of God, but he informs us that to grow in grace we must be like new-born babes, desiring or feeding upon the "sincere milk of the Word."
That is not to say, however, that the mere form of words as they occur in the Bible have in them any saving efficacy. But the Word of God, be it remembered, is impregnated with the Holy Spirit. And just as there is a Divine element in the words of Scripture, so also is the same Divine element to be found in all true preaching of the Word, which is able to save and convert the soul.
Prayer invariably begets a love for the Word of God, and sets people to the reading of it. Prayer leads people to obey the Word of God, and puts into the heart which obeys a joy unspeakable. Praying people and Bible-reading people are the same sort of folk. The God of the Bible and the God of prayer are one. God speaks to man in the Bible; man speaks to God in prayer. One reads the Bible to discover God's will; he prays in order that he may receive power to do that will. Bible-reading and praying are the distinguishing traits of those who strive to know and please God. And just as prayer begets a love for the Scriptures, and sets people to reading the Bible, so, also, does prayer cause men and women to visit the house of God, to hear the Scriptures expounded. Church-going is closely connected with the Bible, not so much because the Bible cautions us against "forsaking the assembling of ourselves together as the manner of some is," but because in God's house, God's chosen minister declares His Word to dying men, explains the Scriptures, and enforces their teachings upon his hearers. And prayer germinates a resolve, in those who practise it, not to forsake the house of God.
Prayer begets a church-going conscience, a church-loving heart, a church-supporting spirit. It is the praying people, who make it a matter of conscience, to attend the preaching of the Word; who delight in its reading; exposition; who support it with their influence and their means. Prayer exalts the Word of God and gives it preeminence in the estimation of those who faithfully and wholeheartedly call upon the Name of the Lord.
Prayer draws its very life from the Bible, and has no standing ground outside of the warrant of the Scriptures. Its very existence and character is dependent on revelation made by God to man in His holy Word. Prayer, in turn, exalts this same revelation, and turns men toward that Word. The nature, necessity and all-comprehending character of prayer, is based on the Word of God.
Psalm 119 is a directory of God's Word. With three or four exceptions, each verse contains a word which identifies, or locates, the Word of God. Quite often, the writer breaks out into supplication, several times praying, "Teach me Thy statutes." So deeply impressed is he with the wonders of God's Word, and of the need for Divine illumination wherewith to see and understand the wonderful things recorded therein, that he fervently prays:
"Open Thou mine eyes, that I may behold wondrous things out of Thy law."
From the opening of this wonderful Psalm to its close, prayer and God's Word are intertwined. Almost every phase of God's Word is touched upon by this inspired writer. So thoroughly convinced was the Psalmist of the deep spiritual power of the Word of God that he makes this declaration:
"Thy word have I hid in my heart that I might not sin against Thee."
Here the Psalmist found his protection against sinning. By having God's Word hidden in his heart; in having his whole being thoroughly impregnated with that Word; in being brought completely under its benign and gracious influence, he was enabled to walk to and fro in the earth, safe from the attack of the Evil One, and fortified against a proneness to wander out of the way.
We find, furthermore, the power of prayer to create a real love for the Scriptures, and to put within men a nature which will take pleasure in the Word. In holy ecstasy he cries, "O, how I love Thy law! It is my meditation all the day." And again: "How sweet are Thy words to my taste! Yea, sweeter than honey to my taste."
Would we have a relish for God's Word? Then let us give ourselves continually to prayer. He who would have a heart for the reading of the Bible must not -- dare not -- forget to pray. The man of whom it can be said, "His delight is in the law of the Lord," is the man who can truly say, "I delight to visit the place of prayer." No man loves the Bible, who does not love to pray. No man loves to pray, who does not delight in the law of the Lord.
Our Lord was a man of prayer, and He magnified the Word of God, quoting often from the Scriptures. Right through His earthly life Jesus observed Sabbath-keeping, church-going and the reading of the Word of God, and had prayer intermingled with them all:
"And He came to Nazareth where He had been brought up, and as His custom was, He went into the synagogue on the Sabbath Day, and stood up to read."
Here, let it be said, that no two things are more essential to a spirit-filled life than Bible-reading and secret prayer; no two things more helpful to growth in grace; to getting the largest joy out of a Christian life; toward establishing one in the ways of eternal peace. The neglect of these all-important duties, presages leanness of soul, loss of joy, absence of peace, dryness of spirit, decay in all that pertains to spiritual life. Neglecting these things paves the way for apostasy, and gives the Evil One an advantage such as he is not likely to ignore. Reading God's Word regularly, and praying habitually in the secret place of the Most High puts one where he is absolutely safe from the attacks of the enemy of souls, and guarantees him salvation and final victory, through the overcoming power of the Lamb.
"And dear to me the loud 'Amen,'
Which echoes through the blest abode -- Which swells, and sinks, then swells again,
Dies on the walls -- but lives with God!"
PRAYER stands related to places, times, occasions and circumstances. It has to do with God and with everything which is related to God, and it has an intimate and special relationship to His house. A church is a sacred place, set apart from all unhallowed and secular uses, for the worship of God. As worship is prayer, the house of God is a place set apart for worship. It is no common place; it is where God dwells, where He meets with His people, and He delights in the worship of His saints.
Prayer is always in place in the house of God. When prayer is a stranger there, then it ceases to be God's house at all. Our Lord put peculiar emphasis upon what the Church was when He cast out the buyers and sellers in the Temple, repeating the words from Isaiah, "It is written, My house shall be called the house of prayer." He makes prayer preeminent, that which stands out above all else in the house of God. They, who sidetrack prayer or seek to minify it, and give it a secondary place, pervert the Church of God, and make it something less and other than it is ordained to be.
Prayer is perfectly at home in the house of God. It is no stranger, no mere guest; it belongs there. It has a peculiar affinity for the place, and has, moreover, a Divine right there, being set, therein, by Divine appointment and approval.
The inner chamber is a sacred place for personal worship. The house of God is a holy place for united worship. The prayer-closet is for individual prayer. The house of God is for mutual prayer, concerted prayer, united prayer. Yet even in the house of God, there is the element of private worship, since God's people are to worship Him and pray to Him, personally, even in public worship. The Church is for the united prayer of kindred, yet individual believers.
The life, power and glory of the Church is prayer. The life of its members is dependent on prayer and the presence of God is secured and retained by prayer. The very place is made sacred by its ministry. Without it, the Church is lifeless and powerless. Without it, even the building, itself, is nothing, more or other, than any other structure. Prayer converts even the bricks, and mortar, and lumber, into a sanctuary, a holy of holies, where the Shekinah dwells. It separates it, in spirit and in purpose from all other edifices. Prayer gives a peculiar sacredness to the building, sanctifies it, sets it apart for God, conserves it from all common and mundane affairs.
With prayer, though the house of God might be supposed to lack everything else, it becomes a Divine sanctuary. So the Tabernacle, moving about from place to place, became the holy of holies, because prayer was there. Without prayer the building may be costly, perfect in all its appointments, beautiful for situation and attractive to the eye, but it comes down to the human, with nothing Divine in it, and is on a level with all other buildings.
Without prayer, a church is like a body without spirit; it is a dead, inanimate thing. A church with prayer in it, has God in it. When prayer is set aside, God is outlawed. When prayer becomes an unfamiliar exercise, then God Himself is a stranger there.
As God's house is a house of prayer, the Divine intention is that people should leave their homes and go to meet Him in His own house. The building is set apart for prayer especially, and as God has made special promise to meet His people there, it is their duty to go there, and for that specific end. Prayer should be the chief attraction for all spiritually minded church-goers. While it is conceded that the preaching of the Word has an important place in the house of God, yet prayer is its predominating, distinguishing feature. Not that all other places are sinful, or evil, in themselves or in their uses. But they are secular and human, having no special conception of God in them. The Church is, essentially, religious and Divine. The work belonging to other places is done without special reference to God. He is not specifically recognized, nor called upon. In the Church, however, God is acknowledged, and nothing is done without Him. Prayer is the one distinguishing mark of the house of God. As prayer distinguishes Christian from unchristian people, so prayer distinguishes God's house from all other houses.
As God's house is, preeminently, a house of prayer, prayer should enter into and underlie everything that is undertaken there. Prayer be longs to every sort of work appertaining to the Church of God. As God's house is a house where the business of praying is carried on, so is it a place where the business of making praying people out of prayerless people is done. The house of God is a Divine workshop, and there the work of prayer goes on. Or the house of God is a Divine schoolhouse, in which the lesson of prayer is taught; where men and women learn to pray, and where they are graduated, in the school of prayer.
Any church calling itself the house of God, and failing to magnify prayer; which does not put prayer in the forefront of its activities; which does not teach the great lesson of prayer, should change its teaching to conform to the Divine pattern or change the name of its building to something other than a house of prayer.
On an earlier page, we made reference to the finding of the Book of the Law of the Lord given to Moses. How long that book had been there, we do not know. But when tidings of its discovery were carried to Josiah, he rent his clothes and was greatly disturbed. He lamented the neglect of God's Word and saw, as a natural result, the iniquity which abounded throughout the land.
And then, Josiah thought of God, and commanded Hilkiah, the priest, to go and make inquiry of the Lord. Such neglect of the Word of the Law was too serious a matter to be treated lightly, and God must be enquired of, and repentance shown, by himself, and the nation:
"Go enquire of the Lord for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found; for great is the wrath of the Lord that is poured out upon us, because our fathers have not kept the word of the Lord, to do after all that is written in this book."
But that was not all. Josiah was bent on promoting a revival of religion in his kingdom, so we find him gathering all the elders of Jerusalem and Judah together, for that purpose. When they had come together, the king went into the house of the Lord, and himself read in all the words of the Book of the Covenant that was found in the house of the Lord.
With this righteous king, God's Word was of great importance. He esteemed it at its proper worth, and counted a knowledge of it to be of such grave importance, as to demand his consulting God in prayer about it, and to warrant the gathering together of the notables of his kingdom, so that they, together with himself, should be instructed out of God's Book concerning God's Law.
When Ezra, returned from Babylon, was seeking the reconstruction of his nation, the people, themselves, were alive to the situation, and, on one occasion, the priests, Levites and people assembled themselves together as one man before the water gate.
"And they spake unto Ezra the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel. And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding. And he read therein before the street that was before the water gate from the morning until midday; and the ears of all the people were attentive unto the book of the law."
This was Bible-reading Day in Judah -- a real revival of Scripture-study. The leaders read the law before the people, whose ears were keen to hear what God had to say to them out of the Book of the Law. But it was not only a Bible-reading day. It was a time when real preaching was done, as the following passage indicates:
"So they read in the book in the law of God distinctly and gave the sense, and caused them to understand the reading."
Here then is the Scriptural definition of preaching. No better definition can be given. To read the Word of God distinctly -- to read it so that the people could hear and understand the words read; not to mumble out the words, nor read it in an undertone or with indistinctness, but boldly and clearly -- that was the method followed in Jerusalem, on this auspicious day. Moreover: the sense of the words was made clear in the meeting held before the water gate; the people were treated to a high type of expository preaching. That was true preaching -- preaching of a sort which is sorely needed, today, in order that God's Word may have due effect on the hearts of the people. This meeting in Jerusalem surely contains a lesson which all present-day preachers should learn and heed.
No one having any knowledge of the existing facts, will deny the comparative lack of expository preaching in the pulpit effort of today. And none, we should, at least, imagine, will do other than lament the lack. Topical preaching, polemical preaching, historical preaching, and other forms of sermonic output have, one supposes, their rightful and opportune uses. But expository preaching -- the prayerful expounding of the Word of God is preaching that is preaching -- pulpit effort par excellence.
For its successful accomplishment, however, a preacher needs must be a man of prayer. For every hour spent in his study-chair, he will have to spend two upon his knees. For every hour he devotes to wrestling with an obscure passage of Holy Writ, he must have two in the which to be found wrestling with God. Prayer and preaching: preaching and prayer! They cannot be separated.


Responsiveness
A responsive site's content is flexible and adjustable so that content can be displayed on any screen size and type. This allows users to access the information they need efficiently.
Mobile first design
Mobile first design describes a website that considers hierarchy by prioritising designing for the mobile device (small screen) user first. This means that mobiles don't have to process the rules made for desktop as well as mobile rules in order to display site content.
Frameworks
Frameworks in the web realm, are an idea of or an articulated bundle of things (structure of files, standardised code etc) that make up and support the building of a website.
A three-layer understanding of the website development eco-system can be described as consisting of (i) presentation / front-end; (ii) application / back-end; (iii) data / databases.
At the front-end layer, the grid system (a way of arranging content on a page) can be described as a framework that helps us to build sites. At the back-end, frameworks can include Symfony, Django and Ruby on Rails.
Frameworks support common structures and help us to avoid 'reinventing the wheel' because they provide a standardised idea of how we should / could / build things. The pros include efficiency, speed (and cost) security and larger communities of support. However, some of the cons include being at risk of having a shallow understanding of the language behind a framework, and being restrained by a framework's set limits may inhibit your work.
Wireframes
A wireframe is a basic visual representation of elements on a website. Wireframes help to establish hierarchy of information on a page, simplify communication with stakeholders and create a blueprint for the designer to work with.
The navigation bar and arrangement of images on the home page was a challenge. On top of that, I am still trying to wrap my head around using responsive design features for mobile.
I didn't follow my blueprint as I did not complete the assignments to time and am behind. I wish I had taken advice not to use a wireframe programme to create my wireframes because it took up time I could have used for furthering my understanding of responsive design. The idea of responsive design makes 100% sense to me, but the implementation via code I am not sure about that at all.
Wireframe of desktop home page
Wireframe of desktop blog page
Wireframe of mobile home and blog page