Hello? Hello? Hello? Hello? OK. Hi, everyone. Thanks for coming to the VisualOps show. I hope I can take the 20 minutes to explain what we're doing here, and I hope that makes sense to you. So VisualOps, we are basically what you see is what you get, the experience for your cloud applications. That's a screenshot actually from our SaaS applications. First of all, a little about ourselves. First of all, my name is Peng, Peng Zhao. I'm actually the CEO and co-founder of VisualOps. My personal background is in the great computing, especially the computational grid, the scheduling stuff, like Globus, if you know that, back 10 years ago. And I actually tried to build as offering back to 2003 using ZAN and the great stuff like the cluster computing. VisualOps itself is a visual cloud management services like SaaS services for you to build your application in the cloud. So currently, we support OpenSec and we previously will support AWS, these two as well. The company is founded in 2012 and early 2003, and we are mostly rooted in Beijing and have a branch in San Francisco. We raised that wrong actually last year from Sequoia in 2003. So this is a horizon. People are actually using this standard web UI console you got in OpenSec. I'm not trying to say there's something wrong with it. Actually, I'm saying it works, it's clean, it's neat. But the thing about it is it's the only way to doing the UI console for your deployment. We think there's a better way to do it, not only better way, but another way. So that's our offering.  So this is how it looks. On the left side, it's actually the resource panel. You can drag and drop the instance, the different volumes, load balancers. And on the right side, you can configure each resource's properties. The cameras allow you to, it's basically the similar experience you got in the Microsoft Visio. So after you design this, you can actually deploy the application into the cloud, AWS OpenSec. After, so from this stage, it's quite similar to what happens you got in Juju or CloudFormation or Heat. But we don't use those things. We use our proprietary stuff. Primary reason is that we try to be multi-cloud. We try to be independent of different clouds. So we use our own format. And the other thing is we support more syntax, like a configure management syntax than these two. So we need to use our own stuff. And underneath, we're actually using Solstike to do the configure management. So our ideas actually bring what you see, what you get, experience back to the cloud. It's actually have the three major feature set for you. The first one is like you can drag and drop to build and design and deploy your application in the cloud. The second one is you can actually visualize your entire infrastructure into Vjobs. Like you can import your existing footprint to Vjobs and generate the diagram automatically for you. And also, we do the continuous detection of the configuration drift. So if there's something wrong with your infrastructure, we can detect it automatically and send email to notify you. The third one is we do the automatic drift fix to ensure the application is always running in the desired state. What I mean is like supposing you have a lamp stack running in the cloud. And then suddenly, the database is crushed. The whole instance is going crushed. And then we can replace the database instance and redeploy my circle in the instance and then reload the data and restart the database in that new instance. And then reconfigure the web servers to point to new database servers. So everything is happening automatically and no human intervention needed. So that's three major feature set we are going to do. And actually, this diagram shows you the whole complete idea of what you said and what you got. Two major part is visualize what you have. And ensure the application is always running as I design. The first one is like visualize what I have. It's actually useful if you want to collaborate with your colleagues. Say, my boss asked me for how my infrastructure looks like. I cannot show him a bunch of recipes. So here it is. You check it out. I need to give him a visual diagram of the infrastructure. And the problem with that diagram is like how do you keep that synchronized with your real production? And that's where we can help. We keep reloading the diagram if there's some changes. Next, you might my co-founder, CTO Xu, to do some real demo of results to you guys. Hello. Hello. Thank you. Now I will show you how the results works and how it works for OpenStack. We define a stack. Stack means a template. It can be deployed to the cloud to repeat your design. And when the server is there, when the design is running in the cloud, it's named as an app. First, we can create a stack. Our create stack, we can use all of the supported OpenStack resources, such as a router. So router, you can edit all the properties. In order to design, we'd like to expose all the properties the providers can provide you to you. And you can have the whole power of OpenStack. And here's the subnet and the network. You can also add other resources to the canvas. Your own, the system-provided image and your own image. And configure all the properties, such as flavors, and key pair, and so on. And also, you can put low balancers here, additional subnites to connect some nights with routers. And connect the low balancers. And if we do something wrong, here's another subnet. It is not connected with the router, with other subnites. If you do something wrong, you can connect the pool with the house. It can be here. Here's what it will show. There's an iris. You cannot do it. And after you've dragged the resources, you can also configure the software on it. We support Docker. You can just indicate which Docker image you want and how to run it. Then it can be run in the server. Also, we can use some simple state. Now we can add some simple one. I will design. You can just one click to launch them into the cloud. Just run. I just told you, if we have some misconfiguration, the ID will tell you something is wrong. Here, we have a low balancer connect to a server. That is, do not have the connectivity. So it will stop us. And prevent we do wrong things if we delete it. It can be run in the cloud. And we can select the keypad to run the stack. Then after we run the stack, it will be launched into the cloud. Also, we can have some more complex design. Such as this one, we can, in this design, we can set there is a load balancer and two web servers and DB servers. If you set up a little bit complex application, there may have the requirement that you'll have to write some configuration file that need to reference the other servers, IP address, or something that can only be determined in the runtime. Some traditional configuration management tools use the method to collect the information from running servers and then dispatch it to the running services. Now, as we can deploy the whole stack for you, so we can got the information just after we launch the server and give you the configuration directly, such as in this configuration. We can just point the IP address of another server and render it into the desired servers. And if there is some errors, it will propel you. Oh, there is something wrong. What can I do? Then it can be properly rollback. And you can fix the problem and launch it again. And this is another stack. And here's how you can launch other stacks. After we write it, it will become an app. When we launch an app in the cloud, it will report the results data from the cloud. If we change something from the cloud side, it will reflect in the app. Here, I will try to access our back end, try to connect our back end open stack management console and try to modify the server outside of our visual ops. The server is located in China, so there is a bit slot. Yeah, when we wait it, we can see we also have the AWS support. It can also import existing VCCs and create VCCs just like our open stack version. We are waiting the back end open stack to make the app to live. The current status is under building. And a minute later, it will become active. Do you have more work when we wait it to become lab? Probably, we can show you a more complex scenario of how to deploy Spark into the cloud. We also have our kind of marketplace, like AWS marketplace, but we preview the templates for visual ops. It's actually similar to a marketplace but dedicated for a digital application because what you find in the AWS marketplace is more a single image sandbox application. But here, you can find the Hadoop, Spark, Cassandra, all these production-ready and digital applications that try with Spark. Now, this is a preview template we made for the Spark. Actually, you can single click to launch it into the cloud. Actually, this one is for AWS still. We didn't import it for one stack yet. It's a bit of a slow. That's the stack. And in each instance, you can see the detail, the configuration, we call it state. It's actually a declaration of the states. After the configuration of that instance, you can see using YAM to install some package, download some archive from somewhere, and try to configure the supervisor D to launch the Spark process. And instead of the configuration file, you can open to see it clearly. And then you can click launch to deploy the application into the cloud. And we give you a cost dimension of how much cost monthly in AWS or in OpenStack. Sometimes it takes like seven minutes, depends on how complex the stack is to launch the application. But you got a general idea. So it will help you if you have a running application in the cloud, we will do the auto scaling and auto scaling of your components. Supposing you have a traffic burst to come in, then we do the auto scaling and configure the new instance and connect to the other dependent services for you. So back to the stack, back to the PDF center. So back to our slide. Actually, that's a whole life cycle of what we do for our application. We do design the stack and launch into our application. We also do the import to visualize your existing footprint into a app into VisualOps. And then you can actually update the running app if you want to do some changes. And we're keeping ensure your application always running in the desired state, also doing the model as well. So it's roughly a really complete life cycle management experience. To sum up, we actually automate an orchestration service for you. You can think of more as a YBox pass, compare with something like HeroQL or Cloud Foundry because people try to migrate off from those past players because they post too much constraint to your code. But when they migrate to the us layer, they found it's too much overhead to actually manage the infrastructure. So they want something like us to kill all this heavy lifting for them. So that's really kicking in. And we actually, I think there was some speaker, last speaker mentioned the infrastructure code. We are doing the same thing here, which give you the repeatable experience of deployment and consistency and the word and control of your infrastructure. And we also apply desired state. So it means you order the state, we cook it, auto-scaling, auto-healing. And we also do the log and the auditing for you. So you can say, at the end of each month, we'll send you a report of what happens in your, what kind of deployment you made with the kind of change you made into your instructor. So help to do the auditing. And also you can do the push to play deployment. Say you have a new Docker image. You can push it to the Docker hub. And we will fetch the latest word and reload the containers for you. So that's all. Any questions? All right, cool. Thanks.


Welcome everyone to our class on Romans, a study on the book of Romans. Last week we began studying Romans chapter 2. This week we'll continue with Romans chapter 3, which is the brief recap of Romans chapter 2 and we'll move on to studying chapter 3 in detail. Before we begin looking at chapter 3, can John Paul lead us in prayer please? John? Let's pray. Lord Jesus, we want to thank you for this time. Lord, we pray that as we come together in your presence to learn from your word, we pray to God that you would minister to us, help us to understand your word. Pray to God that you would be able to listen and understand and comprehend the mysteries of your word. God help us to deliver your word and inspire in his authority. It was to have a good time in your presence. In Jesus name we pray. Amen. Amen. Amen. Thank you John Paul. So last week we began our study on Romans chapter 2 and what I presented in my lecture was slightly different from how it was presented in the course notes. And hence we also went through our course notes in our class on Friday. So in the course notes we basically looked at the main insights that are presented in chapter 2 where we saw Paul challenging the attitude of Jews towards the Gentiles because Paul is basically writing this whole passage in this letter of scripture or writing this part of the letter to the Jews. He's addressing it mainly to the Jews because the church at Rome comprised of Jews and Gentiles. And also he was presenting an understanding of God's judgment, how God judges what he judges and when he judges. And then we looked at the work of conscience and the end of this passage of this scripture or in this part of the letter he presents what a true Jew is or who a true Jew is. He's saying that circumcision is a sign of the coming but what Paul says what is more important is the circumcision of the past. So that is basically just of chapter 2. Now we'll move on to chapter 3. So before we look into the details of chapter 3 let me just introduce chapter 3s for all of you and then we'll look at it in more detail. So in chapter 2 Paul has told the Jews that hey you have the law and you have the circumcision but it's of no use to you because you're breaking the law, you're not keeping the law. So in chapter 3 he's basically building up on this but he kind of lessens the blow a bit so to say.  But what Paul basically gets at in chapter 2 is that neither Jew nor Gentile is perfect before God. Because even though the Jew has the law they have broken the law they're not able to keep the law and the Gentiles also even though they don't have the law they have the written law written in their hearts their conscience they are also not perfect before God. So he's saying in chapter 3 and I'm just going to paraphrase it he's saying hey Jews you know you are important or we are important because he's including himself. He's saying look you know I'm not throwing you out completely we are important to God because God has given us the law or the oracles.  So by the time he gets through the first half of chapter 3 this is like his main point that we have all sinned and there is no one who's righteous before God. Then having established that we have all sinned whether we are Jew or Gentile he then gets into the gospel message. He says you know God has made a way for both the Jews and the Gentiles to be forgiven and then he starts talking about Jesus Christ the redemption that is in Jesus and how we freely receive it by grace. So in chapter 3 he's talking about he brings about the redemption that is in Christ Jesus and he says how we freely receive it by grace and then chapter 4 he says it's only by faith. So he says we are all sinners God has provided salvation but in chapter 4 Paul mentions it's only by faith that we receive it and chapter 5 he says it's by grace that we receive it. So he's established the fact that we've all broken the law we're all sinners God has provided us forgiveness we receive it by faith we receive it because of grace and this is what he's building up in chapter 3, 4 and 5. So we look at Romans chapter 3 the first part of chapter 3 we read verses 1 to 8. So then one of you read chapter 3 verses 1 to 4 and someone else can read verses 4 to 8 please. Romans chapter 3 verses 1 to 4 and somebody read that. So in Romans chapter 3 what advantage then has the Jew or what is the prophet of circumcision? Much in every way chiefly because to them who committed the miracles of God for what if some did not believe? Will their unbelief make the faithfulness of God without effect? Certainly not indeed let God be true that every man a liar as it is written that you may be justified in your words and may overcome when you are judged. Amen. Amen thank you Rosalind can someone else read verses 5 to 8 please verses 5 to 8 anyone can read that. But if you if our right unrighteousness demonstrate the righteousness of God what shall we say? Is God unjust who inflicts wrath? I speak as a man certainly not for then how will God judge the world for if the truth of God has increased though my light to his glory. Why am I also still justified as a sinner? And why not say let us do evil that good may come as we are generously reported and as some a friend that we see their condemnation is just. Amen. Thank you. So the first part of for chapter 3 verses 1 to 8 Paul is basically asking some questions and he's also answering those questions himself. And these questions that he's asking is in regard to God's judgment. So we saw in chapter 2 that he's established the fact that all will be judged according to the. How will we all be judged? Yes we will all be judged according to the gospel of Jesus Christ. And so he's saying Jews you really don't stand a chance in God's judgment. So now Paul is addressing some common objections that could be raised against God's judgment about how God would judge. So he's asking the questions and he's answering them himself and hence these questions are called rhetorical questions because he's asking the questions is answering it himself again. So his intent in asking these questions is to get people to think. His intent also in asking these questions is to address something that they are asking and not to get an answer from them because he himself is going to answer those questions by himself. Okay, so he's basically getting into the mind of the Jews, the Jews, the readers questions that will pop up in their mind. So he's asking those questions and he's answering it themselves and hence we call this kind of questions and answers we call it as rhetorical questions. So Paul is basically saying I'm addressing some things you are thinking about. I will ask the questions and I will give you the answers myself. So even as we study this chapter, you know, we can just follow Paul's thinking as he presents it in chapter three, or we can follow how Paul is basically unfolding the truth. Now we need to remember that the truth is coming from the coming from there who's giving Paul all of these truths. The Holy Spirit, yes, the Holy Spirit is saying, you know, I want you to give this truth or present these truths to the church. But you know, these truths are written in the skill language and in the context of the writer. Okay, so in this case, it's apostle Paul. So he's going to be using his language, he's going to be using his words and his thoughts, but the truth is coming from the Holy Spirit. The Holy Spirit is saying that you need to address this to the church. And if you look at chapter three, we can see that Paul is a very logical thinker and he's expressing the truth in a very logical reasoning manner for the Jews and for all of us. So he starts off by asking this question, which obviously, you know, any Jew would ask.  And now Paul is saying that they're all sinners and we are of no use, we will be all be judged. So is it useless or profitable to be a Jew? So the Jew might think this in their minds, you know, hey, we have the oracles of God, and Paul is saying that all of us have sinned. We stand judged, you know, just like any Gentile. So is it useless or unprofitable for us to be a Jew? Or is it useless or unprofitable of being a Jew? So he asked this question and he himself answers the question. So what does he say in verse two? He says, of course not. The Jew has an advantage.  You're not useless. You're not unprofitable.   So he's not saying that, you know, that the Jews are totally discredited. Or he's not saying that we are totally discrediting the importance of being a Jew. You know, God has chosen, Paul is saying God has chosen us. And to us, he has revealed his laws. He has given the oracles of God. And by stating this, he's answering the question. Okay. Later on, we see in Romans chapter nine versus four and five, Paul once again highlights the special place that Jews and the nation of Israel have. So now we're looking at the forward look. Remember, we said that when we're studying the book of Romans, we will have a forward look and also when we go ahead, we have a backward look. So here is a forward look. He basically builds on this later on in Romans chapter nine versus four to five. And Paul once again highlights the special place that Jews and the nation of Israel have. He says in Romans chapter nine versus four and five, then one of you read that piece. Romans chapter nine versus four and five. Who are Israelites to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God and the promises of whom are the fathers and from whom according to the flesh Christ came. Who is overall the eternally blessed God. Amen. Amen. So Paul is saying that, you know, God is not forgotten with you.  You know, he has still has a plan and purpose for you because and you are still important. Okay.  Okay.  He's you're not useless.  There is some profit because you have been, you have received the word of God. You have received the oracles of God. The next question that most probably the audience or the people there would have asked, he mentions in verses three and four. He says, for what if some did not believe? Will that unbelief make the faithfulness of God without effect? Certainly not. Indeed, let God be true and every man a liar, as it is written that you may be justified in your words and will overcome when you are judged. Okay. So verse three, he says, Hey, if we don't believe, then how does it affect all of this? So if we as Jews, if we don't believe, how does it affect all of this? If we don't believe the law, will it change anything about God? Paul says, Hey, even if you don't believe, you know, if you don't believe the law, if you don't keep the law, it's not going to change anything about who God is. God is still going to be faithful. Okay.  So somebody not receiving the word or believing the word, you know, does not change who God is. God still remains the same. He still remains a good, faithful, merciful, gracious, compassionate God is a God who stood true. So the answer is quite obvious. But for our sake, and for the sake of the audience, he's asking these questions and he's answering them. And then Paul basically quotes a portion from David's prayer of repentance after he had sinned in Psalm chapter 51 verse four. He says David in Psalm chapter 51 verse four says, against you, you only have a sinned and done with evil in your sight that you may be found just when you speak and blameless when you judge. Okay. So Paul is coping this again to reiterate that our unbelief does not do away with the truth that we have sinned against God and that God is still just and blameless when he judges us for our sin. Okay. So the quest, second question that the Jews may ask is, Hey, if you don't believe the law, okay, does it change anything about God? Or if we don't believe, how does it affect all of this? And Paul says, Hey, if you don't believe the law, you Jews, it's not going to change anything about God. He's still going to be faithful.  So he asked the second question and he answers it again. It was his fight today. He asked the third question and he answers it again was fine. He says, but we've got unrighteousness. They're not states of righteousness of God. What shall we say? Is God unjust to inflicts wrong and speak as a man? Certainly not. But then how will God touch the world? But if the truth of God is increased through my life to his glory, why am I so, why am I also still judged as a sinner? So, you know, there's another part that can come of question that can pop up in a Jews mind. And so Paul is thinking with the Jewish mind and he's asking this question. You can say, Hey, if my unrighteousness or if my sinning or if if the wrong that I'm doing is going to show the righteousness of God is going to show how that God is a righteous judge, because he's the one who's judging.   And why is he punishing me? Or the same thing can be presented like this. If I'm telling a lie, and if God is going to judge me, which shows that he is the truth and it's showing God is true, then which is making God look good, then he's a God of truth. And then why am I being judged as a sinner because my life is, you know, making God look good. This is what he says in verse seven.  He could have said, Lord, you know, if I had not betrayed Jesus, and then Jesus would not have been crucified. And then if Jesus would not have been crucified, people would be not saved from their sins. Then because of me, Jesus was crucified. Because of me, people of the world are saved. Then why are you judging me for betraying Jesus? I know that I betrayed Jesus, but you used it for your good. In fact, if I hadn't done what I did, Jesus would not have gone to the cross at all. People would not be saved. And what I did even fulfill the scripture. So how can you judge me at all? So we can think in like, you know, Judas thinking and arguing and saying this. So this is an argument here. So the Jews are saying our unrighteousness is revealing the righteousness of God. Our life is revealing the truthfulness of God. The wrong that we are doing is showing how good and truthful and great and honest and holy and righteous judge God is. And why are we being judged for the wrong that we are doing? And then verse 8 Paul is saying that some people are falsely accusing Paul that he is teaching people that, you know, do evil so that good may come so that God can be glorified. So they're falsely accusing Paul. It's not what he's teaching. It's not what he's preaching. This is not what he's saying, but they're falsely accusing Paul that he's teaching people that, hey, let's do evil. Paul is saying do evil. Do good so that, you know, good may come so that God can be glorified. Now we see that even in those days, Paul had to, you know, deal with false reports, you know, about him and his ministry and Paul is opening up here. Now, what is false response to this? The false response to this is in verse 6 says, does God want us to do evil so that he can look good? God does not want us to speak lies so that we can, so that he can look as the God of truth. Okay.  And then he answers in verse 6, certainly not. God is not an unjust God. He's not going to judge the world. He's judging our, he's going to judge the world, sorry. And he's judging our things. Okay. So what would be God's response to Judas's argument? God would have said, yes, you know, God used your wickedness, but it was still your wickedness, right? There was no good in what you did. Your motives were not pure. Your heart was not pure. Your heart was not clean. Okay. It is no credit to you that God brought good out of the evil intentions of the evil motives in your heart. You still stand guilty before God. And God is going to tell Judas, hey, I'm going to judge you on three counts. What is the three counts that you are going to be judged on? On Friday in chapter two. Okay. What is going to God going to judge us on? He's going to judge us on our deeds, our desires and our motives. So he says, I'm going to judge you on these three counts, your deeds, your desires and motives. And Judas, you know, sin before, has sinned before God. His deed was an act of betrayal of a friend, of a master and teacher. What was his desire? His desire was for the 30 pieces of silver. And what was his motive? His motive was to please the chief priests and the leaders, the Jewish leaders, okay? Dan to stay faithful to his master who has been training him for the past three years. So I was going to say, hey, you know, your motives, your desires and your deeds were not right. Even though God brings out something good out of the wrong that we do as in Judas's case, you know, God's purpose was still carried out, yet he will judge Judas for his sin. Okay. And he will be judged on these three things, our deeds, desires and motives. We too will be judged on these three things, our deeds, our desires and our motives. You know, God can use our wrong to bring up our good. God can use our wrong to fulfill his purpose, but he's not going to overlook the wrong that we have done because he has got something good out of the wrong that we have done. Okay. So the Paul is saying that, hey, you know, don't think that, you know, because your unrighteousness, your sin, your wrong is showing God in a good light that you are going to be exempted from God's judgment. Know what you have done is sin, what you have done is wrong because on these three counts, when you stand before an earthly judge, you will, you know, be proved wrong. So as a righteous judge, when you stand before God, you will be condemned because of these three sins. But yes, God can use our sins, you know, God can use our wrong to bring about good. He can use it to, you know, carry out his desires to fulfill his desires and purpose. It does not mean that God is going to condone our sins. It does not mean that he's going to overlook our sins. It does not mean he's going to cover up our sins. And then Paul does not take the time to respond to the slander about him or the false report about him. He simply states that their condemnation is judged, is just, and he essentially just leaves it to God to handle such people knowing that God will judge righteously. Okay. So it's an important lesson for us to learn here. You know, we too will face slander. We too will hear people speaking evil, sharing false reports about us accusing our ministry, accusing us of things that we have not done. So what do we do? You know, we don't write about them. We don't talk about them. We don't, you know, use that to preach on the pulpit and all of those things. But we let just God deal with them. So Paul does not, you know, respond to this slander. This false report, he just says that condemnation is just, but he asked this question and he goes on to say that, you know, certainly not, you know, God is not an unjust thought. He's going to judge the world and he's judging our peace. Okay. Any questions so far versus 1 to 8? Any questions? Okay. There are no questions. We'll move on to versus 9 to 20. So can somebody read versus 9 to 13 please? Anyone versus 9 to 13 or 9 to 14 and somebody else can read 15 to 20 and somebody to please read 9 to 13 versus 9. What then are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin. As it is written, there is none righteous. No, not one. There is none who understands. There is none who seats after God. They have all turned aside. They have together become unprofitable. There is none who does good. No, not one. Their throat is an open tomb with their tongues. They have practiced deceit. The poison of us is under their lips. Thank you, Rosalind versus 14 to 20. Can somebody else read please?  Their feet are swift to shed blood. Destruction and misery are in their ways. And the way of peace they have not known. There is no fear of God before their eyes. Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped and all the world may become guilty for God. Therefore, by the deeds of the law, no place will be justified in his sight. For by the law is the knowledge of sin. Amen. Thank you, Zalitodi. So it was 9 to 20, you know, Paul moves on to the next point. He says, are the Jews better than the Gentiles? So are the Jews better than Gentiles? He says no. Both Jews, because both Jews and Gentiles are all under sin. Yes, Jews are special to God. They have the verse, but they're also under sin. And then, you know, he calls the Old Testament. So in Romans chapter 3, verses 10 to 12, he's quoting from Psalm chapter 14, verses 1 to 3, and Psalms chapter 53, verses 1 to 3. So he's basically saying that no one is righteous. There is no one who's seeking after God. And he's quoting the Psalms where he says, people are speaking evil. They're practicing evil, going after destruction. And that is no fear of God. So he's saying, whether we are talking about Jews or Gentiles, all of us are like this. We are all under sin. There is no one who's righteous. There's no one seeking after God. People are speaking evil. They're practicing evil. They're going after destruction. And that is basically no fear of God. There's no one righteous. We're all sinful in what we think, what we say, and what we do. And verses 19 to 20, he says, so if you have the law, you will be judged by the law. And ultimately, all the world stands between three to four. God, he says, Jews, by the deed of the law, you can never be justified. The law can never justify you. What was the law given for? The law was given so that the law exposes sin. The law just shows us when we have broken God's command. The law shows when we have sin. The law shows when we have not kept the rules of God. The law shows that when we have transgressed, when we have gone away from God. And the law shows that we are sinful because we're not able to keep the law. We break the law. Now Paul is writing to the church. And so he says the church needs to understand that we have all sinned and fallen short of the glory of God. And this is true. This is how we are before God. We have all sinned and fallen short of the glory of God. This is true and this is how we are before God. So through all that Paul has written so far, now he starts presenting the solution. He says we are all sinners. We've all broken the law. We all stand guilty before God. Now this is God's solution. Now he's going on to give us the solution. Paul is maintaining something.  Okay. So he presents that in verses 21 to 26. Can somebody read 21 to 26 please? Can somebody please read Romans chapter 3 verses 21 to 26? But now the righteousness of God apart from the law is revealed, being witnessed by the law and the prophets, even the righteousness of God through faith in Jesus Christ to all and on all who believe. For there is no difference for all have sinned and fallen short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood through faith to demonstrate His righteousness because in His forbearance God had passed over the sins that were previously committed to demonstrate at the present time His righteousness that He might be just and the justifier of the one who has faith in Jesus. Amen. Thank you John Paul. In these verses Paul is talking about God's righteousness. Okay. To be righteous means to be blameless, to be just. And so basically when we're talking about the righteousness of God, it basically is talking about God being faultless or blameless. Or we can say the faultlessness or the blameless, the blamelessness of God, which is the righteousness of God. And no one can find fault with God because He is faultless and blameless. When we say that we are made righteous before God, it means that we have been given this position of being blameless and faultless in God's eyes. Okay. In verse 21 Paul says the righteousness of God does not come through the law. The ability to be blameless and faultless before God does not come from the law. It does not come by keeping the law. Okay. And he says this was, it's not something new that I'm speaking to you or telling you. This was already spoken off by the prophets. They're foretold that God would do this. Okay. So verse 22 Paul is saying, Paul is saying is the whole world is guilty before God. Okay. No one can be justified for God. No one can be righteous in God's sight. But there is a righteousness that God is giving everybody without partiality, both for the Jews and the Gentiles to everyone. And this is God's own righteousness. Okay. The righteousness that is coming from God. Okay. And it's a righteousness that is given to all who believe to all who have faith in Christ. Jesus. Okay. So Paul is establishing the fact that none of us are righteous in God's sight. But there is a righteousness that God is giving to everybody without partiality, both to the Jews and to the Gentiles and God is giving us his own righteousness. And this righteousness is coming from God. And it's a righteousness that is given to all who believe to all who have faith in Christ Jesus. Now, how is God's righteousness made available? It's made available through faith in Christ Jesus. So what does he basically say? He's saying, hey, it's not by keeping the law. It's not by following some certain rituals, certain days, certain feasts. It's not by following the sign of the circumcision ritual. Okay. It is made available to us through faith in Christ Jesus. Okay. So the righteousness of God means a righteousness that comes from God. Okay. Something that is God given. Secondly, it's a righteousness that is belonging to God. Something that is of God himself and it's not something of inferior or secondary quality. So when we say the righteousness of God basically means a righteousness that comes from God, something that is God given and a righteousness that is belonging to God, something that is of himself and not something of inferior and secondary quality. And verse 23, which is a very famous passage in scripture, all have sinned and fallen short with the glory of God. Okay. Paul says, we all sinned and missed the mark of the glory of God. So man was originally created to carry out. Man was originally created to display the glory of God. But because man's sin, sin has robbed us from this position, from this identity, from carrying out and displaying the glory of God. Verse 24 says, this has been made righteous. This, sorry, this being made righteousness is freely by his grace. It is through the redemption that is in Christ Jesus. Okay. So the word redemption in the Jewish mind has this idea of buying something back with a price. Okay. So it's basically the idea of buying out a slave from a slave market. Or it's the idea of paying a ransom to get somebody's freedom. It's buying something back with a price and restoring it to its original state of leader. Okay. So when he speaks about redemption, you know, he knows that the Jewish leaders in the Jewish mind didn't know what is the meaning of this word, righteousness. So saying the righteousness of God is given to all the righteousness of God is given to those who believe, to those who have faith in Christ Jesus is freely given by grace and is giving it to us on the basis of the redemption that is in Christ Jesus, which means, you know, Christ Jesus paid the price and he bought us with his own blood, with his own life, and he restored us to the original state what God created us to be in our original state of who we were created to be is to manifest his glory. Okay. And in verse 25 he says about Jesus he says, whom God set forth as a propitiation by his blood. Okay. Now the word propitiation in the Greek is translated mercy seat. Okay. In English it's translated propitiation with an attempt to capture what happens, you know, at the mercy seat. Okay. So God has sent Jesus Christ as our mercy seat. Now what is a mercy seat?  So in the tabernacle they had the outer court, they had the inner court, they had the Holy place and the Holy of Holy. Okay. So in the Holy of Holy, which was separated with curtain from the Holy place and the rest of the tabernacle was where the Ark of the Covenant was kept. And in the Ark of the Covenant we have the Ten Commandments and, you know, it had a gold lid. And the top of the gold lid was, you know, was these two angels with the wings and in the center was the mercy seat and, you know, every year when the high priest would enter the Holy of Holies, you know, he would take the blood that was sacrificed for Tony for the sins of the entire Israelite race, he would take that blood and he would sprinkle it in that, you know, between the two angels with their wings and in the center was the mercy seat. He would sprinkle that blood and when he sprinkled that blood, God, you know, would come and meet the high priest there. Okay. When he sprinkled the blood, the blood was made atonement. Okay. The blood atonement was made and God, because the atonement was made for their sins, God would come and meet with the high priest. It was the sprinkling of blood at the mercy seat was a sign of man being reconciled to God, man being in right relationship with God and God being able to meet with, sorry, man being able to meet with God because of the blood of the atonement. Okay. So propitiation is an attempt to capture the picture of, you know, the atonement at the mercy seat when, you know, man who is sinful, you know, because of the sacrifice of the animal and the blood that was sprinkled on the mercy seat, he, you know, would be made a righteous with God and man would be able to then meet and speak with God. Okay. So Paul is saying that Jesus has become our mercy seat. Jesus has become the place where atonement was made for our sins, where man has been reconciled back with God, where man is able to be blameless, heartless and righteous with God. Imagine if the high priest goes to the Holy of Holies and does not sprinkle the blood on the, in the mercy seat, then, you know, he would just fall down dead because he cannot stand as a sinner in the righteous and the holy presence of this great and mighty holy and awesome God. But the minute he goes and he sprinkles the blood, that's when his sin has been atonement, that's when he's made righteous or right standing with God. That's when man is able to speak with God and hear what God has to say. Okay.  So in verse 26, Paul is saying that, you know, he's righteous because, you know, sin has been judged. Okay. But he says Christ is also the justifier of those who have, you know, but sorry, he's always saying that he's also the justifier of those who have faith in Jesus, which means God is saying, Hey, I have judged sin. Hence, you know, I am a righteous God, but I am also able to justify those who have sin because their sins have been judged when Christ has paid the redemption price. Okay. So God is both the, the just God, the righteous God. He's also the justifier of those who have faith in Jesus Christ. Okay. So saying he's righteous because sin has been judged, but he's also the justifier of those who have faith in Jesus, which means God is saying, I have judged sin. He has judged sin on the cross in my son. Hence, I'm a righteous God because I have sin has been or told for sin has been paid for justice has been done. And, you know, I'm satisfied with the payment that has been made. And I'm satisfied with the sacrifice and the payment for the sin that has been made. And he's saying that, you know, but I'm also able to justify those who have sin because their sin has been judged in the redemption that is in Christ Jesus.  He has paid the price. He has purchased us out of the slave market. He has given the price that is required for our freedom. Okay. So Paul is basically saying that God can be both the judge, the one who condemns sin and the one who forgives sin because of what Jesus Christ has done on the cross. Because Christ being made a mercy seat and because the redemption that is in Christ Jesus. So God is both righteous or just and the justifier means that God is just in judging sin and also acquitting the sinner is able to do this because of what Jesus has done on the cross. Okay. So having said this Paul is making a conclusion. He is going on to say what he really wants us to know which we will look at on Friday. Okay. So any questions so far? Any questions? No questions? Okay. No questions. Thank you all for joining class. We'll continue with the Romans chapter 3, the last half on Friday. Okay. Thank you. Have a good week everyone.


My crystal light I kind of went short on the clothes. So right now all my clothes are in the wash But it gave me a chance to experiment. So this is my my dear old dad's dressing gown. I Must say I look fabulous in it then I've got my my sister's Top here. I must say that it's very slimming. I'm wearing it well and then It's a very classy leggings Don't try to shame me bruh


and welcome to Stand the Endage Band on another really beautiful day here in Hawaii. I'm Stan Osterman from the Hawaii Center for Advanced Transportation Technologies, part of the State of Hawaii's D-Bid, and our state business opportunity and development program. So I'm on my lunch hour, so I don't charge just my state job, so just stick with me. I can only be here a half hour, so pay attention. I'd like to start off with, I got some information this week from a friend on the Big Island who has a professor friend on the mainland who did a great video series about how energy blind we are. And it really struck home, because most of us don't really think about how much energy we consume every day. You know, we turn on lights, we turn off lights, we jump in our car, we move around, but we don't really take into consideration what it took to get the food to the grocery store, what it took to get the gasoline to the gas station, what it took to, you know, basically produce the electricity that runs in your house. And we really are kind of, not kind of, we're spoiled rotten with the amount of energy that we use to get things done. I mean, as a really quick example, I live on the windward side of Oahu and it takes me like 15 minutes to drive over here in the morning because I leave kind of early. But if I had to walk over here, it'd be three or four hours. And if I got to ride a bike over here, it'd probably be an hour, you know, if I'd have to pedal uphill for a while, then I could post downhill. But the relationship is important because, you know, if you think about the definition of energy, it's neither created or destroyed, it just changes forms, you have all kinds of energy. Solar, you know, visual spectrum, you have sound, you have muscle movement, you have kinetic energy, you have heat energy, you have all kinds of energy, and it just changes forms. And we just take all this stuff for granted. So really, we all want to start being more conscious about energy. I'll share with you a quick illustration that this guy had in a graphic form.  And he says, I am one-tenth horsepower, and my horse is one horsepower, and my quad is 40 horsepower, and my truck is like 260 horsepower. And what he's telling you is, I can only do one-tenth of the work of my horse, you know, in terms of amount of work done in a limited amount of, in a certain amount of time. But all the way up to his truck, that's doing 260 times what his horse can do. So comparing him to his truck is a huge gap in capability, and how much energy that you need to have to do the work of a human being compared to the typical vehicle that we take for granted. So one of the ways that you handle conserving energy, and trying to be cleaner and greener, is to be efficient in your personal transportation. And here in Hawaii, we have a great opportunity in downtown Honolulu, called Biki, or Bike Share Hawaii. And they do a great job of putting bikes out there for people like me who got my bike stolen, and need to get around town. And a bicycle is probably one of the most, if not the most efficient way to get around. In terms of speed and amount of energy you have to put in human power, it's extremely efficient. So we have with us today, Justine and Todd from Bike Share Hawaii, Biki.  So welcome, and if we could start off with, I'll start off with Justine, just a little bit about how you got into Biki, and then Todd, and then we'll get into some more in-depth discussion. Yeah, sure. So Biki was launched in 2017, but really the concept of bringing Bike Share into Honolulu started back in 2008, 2010. There was a pilot system in Kailua. It was just a two-station system just to kind of really introduce Hawaii to the concept. That was there for a couple years, and as that was happening, the kind of those larger scale systems were kind of popping up all over the US. And so Honolulu was actually one of the last cities to get kind of a larger scale system, but it was great. So we were piloting one, but then we still got all the lessons learned and got to do a lot of research of systems that really kicked it off. And I've been a part of the team doing some grant writing. We are a non-profit, so we did the fundraising and the planning and the branding, which took a lot of outreach initially to really introduce that concept into the community, get folks ready for it, and then as soon as we launched, we were lucky enough to also be, because of our partnership with the Department of Transportation Services, we had access to federal app funding, transportation, alternative program funding. So that funding allowed us to expand really just about a year and a half later, expand our system by 30%, which is super exciting. And one of the things that I love to emphasize about Honolulu and our system, kind of the original leadership, it was really important to them when we launched the system, it had to have that ultimate utility. So we didn't wanna do, okay, let's start with 30 stations and see how it goes and go to 50 stations. It was really important, like we gotta go big and it's gotta have that ultimate utility. And so it was 100 stations, which sometimes I think it was hard for some folks that didn't, we couldn't reach everyone in terms of keeping people really informed about what this was, how this was gonna go, but it allowed us to have the utility that means in our first year, in the first calendar year, 2018, I believe we had a million and 7,000 trips, a little bit over a million trips and 65% of those were Hawaii residents using it, which is really cool. Most cities see something more like 80% visitors, 20% of residents. And I really think that was the key of launching with that utility. So it's been awesome to have that launch and then continue to grow with the resources and the partnerships. So like, Deacon, it's a good advantage of your experience prior to coming over to be in Kailua. Yeah, I feel, I really, I inserted myself, I was doing that program and then I was like, I was like, yeah, stopping, that's exactly what I was like writing grants and I was like, Ben and Laurie, I wrote you a grant. They're like, ah, we'll keep this little girl around. So I just like inserted myself and then right before we launched, I got this full-time position of grants and programs. How about you, Tata, what got you into it? Actually, Bikki brought me back. I had been shipped right here after the Peace Corps in the Philippines, ended up going to UH, Department of Urban Revenue, planning the 90s and then got frustrated with where bicycling and green transportation was in the 90s in Honolulu. So I left Honolulu to do car sharing and traffic calming and pedestrian black spot studies in the Pacific Northwest and bike parking throughout the nation and went to Abu Dhabi with Alta. And then I was brought back by Bikki based on my transportation skills in the public and private side. And because a lot of what we do is, you know, is in the public realm, you know, talking to people about putting stations in parking spaces, in parking lots, other locations where you need to be savvy, but also on the public sector and private. Right, yeah, you have to do it smart. And I appreciate the time it took to pull all this together because, you know, I watched it as it was maturing.  And the community too.  You know, so you have to coordinate all that and make sure it's done right. And it's a lot of work. Permitting, studies, you know, a lot of business and legislature to make sure people understand what you're doing. I think most people don't realize that for every peaky station that's out there, we probably went through at least 10 locations before that one was approved. Well, Justine, why don't we get started with a couple of images that you brought and talk to them. So if we could bring up the first graph and talk a little bit about that. Yeah, so this one's exciting to just really show our growth. Again, because we had that large system size, we really kicked it off. I think at launch, we already had the rides per bike per day kind of industry standard about, I think it's like two points, about two trips. One point seven. One point seven is the standard. So we were already exceeded that as soon as we launched. And it kind of felt like, okay, this is maybe just excitement, people trying it out, but it has just continued to grow. And it's, I think everyone's blown away by that utility. In 2018, it was announced that for the last calendar year, even though Beakie had only been in existence for six months at the time, but the utilization ranked Beakie as the eighth most heavily used bike share system in the country. So it's definitely like getting attention across the nation, which is really cool. And as you can see, that just continues to grow. I think we still have record months, obviously with the increase in the system size, but if you look at October, 2017, we had about 60,000 trips, and October of 2018, we had about 100,000 trips. So that's like a 60% increase and similar for December. So that growth has just been exponential and really exciting. I mean, I think what Beakie is showing, we're taking a million, we're adding a million bicycle trips to the Urban Street Grid and we're taking off vehicle trips. So I think the key takeaway for that is, we're converting people that can have a choice. If you live in Cacaaco and only need to go a mile for a quart of milk, while you're converting your car trip to a Beakie trip, then you're freeing up that parking stall in that street space for someone from the Windward side or the Kapolei side to come into town. One thing I like to talk about too, in terms of, you have your service area, so it's like, here's where the people who use it, you know the people that live here and work here, but what's been unique about our system is in terms of our membership options, we have the monthly plan for folks that are, could maybe use it every day or live by it or work by it, but we have also what we call the Free Spirit Plan, which is a bank of 300 minutes that you can use in any increment. And I think that's what's also allowed folks that live on the North Shore, on the West Side, over in Hawaii, they have that plan that gives them that flexibility. So even if they use it only once a month or just for work errands, it gives them a way to do that, you know, without having to commit to a monthly plan or the single, so I'm happy that we have that flexibility. Because the minutes don't expire that month. Right. And you can use it, dip into it over a series of a couple months or a year. And you can recharge it too. Yep. Let's throw up that second graphic too and take a peek at that. We can talk about that one. Yeah, so this is some of the demographics we've been able to collect of who our members are. So if you can see that kind of our biggest age grouping there is 18 to 34 and 35 to 49. We do have a great percentage of folks that are over 50. And this is the kind of data that I like to see because as a nonprofit, we also have a really community-driven mission to, you know, deliver on the community benefits that bike share we know in terms of reducing energy and imports of oil, increasing opportunities for physical activity. And I think right now we're still at that piece where the people that kind of get it right away are going to be drawn to it and going to be using it. And that's that age demographic of 18 to 35. How important is the data that you just put up with things like grant writing to make sure that... I mean, that's key for me, you know? A lot of our original grants were about outreach. Let's educate about the concept. And now... The hope. Yeah. And now it's really, okay, here's what we've been able to hit. So here's what's kind of my next step. And so, for example, what I always love to talk about is AARP. So there was an opportunity. They had a grant opportunity. And so we did a number of rides and really targeted outreach for folks over 50. You know, our city has the age-friendly city initiative, making sure people can age in place, the complete streets, making sure these projects, you know, even when we're talking about bike infrastructure that it's for a wide span of people. And so I feel like it's my responsibility to see these initiatives and find these funding opportunities that make sure we can target the folks that aren't naturally drawn to it. You know, with the older folks, I realized some of the initial barriers is the technology, you know? These stations can be kind of intimidating. And so it kind of killed me that, you know, we're so widespread in the fact that some people are looking at these and say, oh, this isn't for me. I don't know how to do this. And so we used some grant funding to partner with AARP to reach that demographic so we could do some really like hands-on tutorials. I mean, I showed them how to download an app and then just getting them back on a bike after they hadn't been on a bike in 20 years or 30 years. And then it's just something they can do either for fun or just get that physical exercise. And just, I think, to feel a part of the community and these things that are happening like complete streets, like more bike infrastructure. Yeah, I tell people, I'm an analog brain in a digital world, so I get that outreach. Well, it's actually, and also it's flipped generationally as Dustin has mentioned, you know, the electronic digital interface for the older generation is the barrier, but not the bicycling. And what we're seeing in some cases, it's the opposite for the youth. They know the digital, but it's the analog. They are not as savvy about cycling. Yeah, and so on that note, if you looked at our demographic span again, we didn't even have, you have to be, you can be 16 and over. So based on that info here, we don't even have 16 on there. So less than 12% definitely between 16 and 18. But to me, that's such a key age. I mean, that's when you're super impressionable. And so we can get that age demographic excited about bike share and just understanding it. And they can, you know, ask for bike share membership instead of a car. I think in terms of that financial burden that gets lifted off of their family and of course that independence. Well, additionally, you know, what the Dutch have found is that drivers, cyclists as drivers are better drivers because they've been vulnerable in the street. And if we can get those skills early on in youth drivers, you know, Juliana, then they'll be a better driver later on. That's a good concept. I'll talk about that when we come back from our break because we need a quick break here for Think Tech to talk about some of their other shows. But I was just down in Australia and they had an interesting concept on this. We'll see you in 60 seconds. Hi, I'm Rusty Kamori, the host of Beyond the Lines on Think Tech, Hawaii. My show is based on my book also titled Beyond the Lines and it's about creating a superior culture of excellence, leadership and finding greatness. I interview guests who are successful in business, sports and life, which is sure to inspire you in finding your greatness. Join me every Monday as we go Beyond the Lines at 11 a.m., aloha. Ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah. Oh, hi, Mabuhay. My name is Amy Ortega Anderson, inviting you to join us every Tuesday here on Pinoy Power, Hawaii. With Think Tech, Hawaii, we come to your home at 12 noon every Tuesday. We invite you to listen, watch, for our mission of empowerment. We aim to enrich, enlighten, educate, entertain, and we hope to empower. Again, maraming, salamat po, Mabuhay and aloha. Hey, thanks for joining us on Stand the Energy Man, this beautiful Friday in Hawaii and on my lunch hour, if I hadn't mentioned that in class. So we're here with the Biki folks and we were talking about how kids that are educated on bikes in traffic become better drivers when they're adults and I was gonna explain to you that my wife and I went on a vacation down to New Zealand, Australia last year and what they have is they have a little park that are actually set up as regular streets but they're for kids on scooters and stuff and the kids have to follow stop signs and street lights and stop for emergency vehicles. I did it as a child in London. Yeah, and so they actually have kids riding their bikes and their scooters and stuff on these little things when they're just little toddlers to learn the basics of how to ride and I think that's something I haven't seen a lot in the US but it'd be a great thing. There are a few programs in Alaska. It'd be great to have some in Hawaii cause I certainly have some in Hawaii. I do want to make a plug for our partners, Hawaii Bicycling League. So they do bike ed in elementary school, fourth grade. So they are getting in there at that young age to kind of teach them how to ride a bike and get back to exposure. They're on their second generation I think of students. They've done the parents of current bike ed members. Oh, okay, yeah. That's important because I mean, I don't know if we teach drivers that anymore if it's mandatory. It was mandatory when I was growing up here. In school. And I see, I mean, this morning classic example, I had a guy on the H3 past me on the shoulder lane. Oh my God.  He went zipping by three or four of us on the shoulder lane. And if I had just lost my concentration and drift a little bit, he didn't smack into the wall. He had no place to go. And, you know, that kind of stuff, we need to train our drivers better and Beaky helps us. I don't get too far off track now. So tell us a little bit about, you know, maybe where the future is for Beaky. Not just in Honolulu or not just in downtown Honolulu, but as we get out into more of the rural areas or the more like West Oahu where it's kind of a developed community and actually designed for better bike paths like that. Well, definitely, you know, I remember in planning school in the 90s when the second city, Kapolei, was being laid out, there was definitely that hope of providing a ready-built community with transit, bikeways, walkways, you know, some of them, the things we in this city had forgotten to do. So, Beaky is definitely looking to grow and continue to grow, you know, we're looking at phase three, Kainuki area, we're looking at Pohi Palama. And we're also in discussions with the city about heart, you know, because they are laying out with their light rail stations when they're operational, parking spaces, parking areas for Beaky. Now, we do need, you know, Beaky stops, you know, outside the station area too. So, it is our hope that, you know, with the city slowly implementing its bike plan that there would be these on-street facilities, either protected or bike lanes, so that folks can thrive, operate their Beaky from home to the transit station. That is really the hub and spoke and the model of a lot of bike share systems throughout the world. I haven't been to UH very often, so are you guys in UH right now? We have six stations, and we want, and our customers want more. We have them at KCC, there's one station on campus and two on just the joining of the campus. Actually, the one on campus is used quite a bit, more so than some of the UH sites. HPU has been also a great partner. There's stations rounding their downtown campus.  And I remember the scooter thing we had happened a couple months ago, and that went over like a lead balloon. Okay, bye, maybe you can use them?  How do you guys view those other just kind of drop and go bikes? Well, actually, there's more to it than that. I mean, Justine can speak to this, because in our initial startup, we did a lot of community discussion and customer surveys about what features on the bike they wanted, you know, and the stations, dockless versus docked. Yeah, when we had, I think it was in 2015, we did a demo day at the design center, and we had kind of our four finalists of equipment, and it was two dockless systems and two dock systems, and we had the community come in for a weekend, and they just voted on different features, and PBSC equipment, which is what we went with, was the overall favorite. As we mentioned, Ben and Laurie did a lot of initial research, and those two years from the organization, Forming and Launch, they did a lot of research, they got to travel to a couple different systems, kind of check out how they're doing it. At that time, really, dockless was pretty... Nanoscent, yeah. Yeah, new, you know, the dock was pretty well-established and was showing those benefits in those cities, and I think when we thought about Honolulu and looked at it in terms of the space available, you know, you look at cities, I think like Chicago and New York, and they have these super wide sidewalks, and they have that furniture zone space, and Honolulu just doesn't have that, you know, so it just... Well, we used to, but it got converted into parking lots. Yeah, so it just made, in terms of the pallet for bike share at the time, and the idea of it being organized, we just felt like dock was the way to go, and I think that's been... And a lot of that was trying to avoid being a problem. Yeah. I mean, that's why we spend, often, six to nine months talking to the community before we put icky stops in, because we want to minimize that negative interaction that sometimes dockless has, because with customers, it's like shopping carts. Yeah, definitely. When people leave shopping carts by the bus stop or in the sidewalk, those are daily negative impact. And when we talk about how these systems are being used, we, our membership data, we can see, 50% are using icky to get to work, 50% of our members that responded to our survey are using it to get to work, and so that dependability, when I've tried dockless in other cities in Florence, it was like, okay, I want to use a bike, but okay, I have no idea where it is. You know, it has the app, but if you're with a group of people, just that idea of a dependency, I felt that dock-based systems have been able to provide that. Well, and additionally, because the docks are there, people go to them, either on their foot or on a icky, and then they discover more business. But back to the dockless versus dockless. So the two technology, the two operational models have their advantages. I mean, so for the built, dense, urban form, the dock systems are a better way of managing the sharing of the public realm. Now dockless works very well in low density areas, maybe resort communities, maybe Kailua may have been a better dockless system, or Apollae, or those areas where you may have, you or users depending on the bike, and more wide open spaces. Have you had any surprises? Good or bad?  Actually, that's been a positive surprise. I mean, there's almost daily stories of us getting calls to the call center saying, you know, this bicky shouldn't be here, and people calling in, and I mean, some of that's early adopter syndrome, but it's also, I think the community really has a lot of a low-hopper bicky. Yeah. Yeah, we would get calls in, they saw a blue bike in the back of the truck, headed on the highway, and then we end up sending our guys out to Waipahu, and it's like, nope, it's just a blue bike, but thank you so much for letting us know, yeah. Yeah, my wife has a blue bike, I gotta tell her to be pretty open. She even has a basket on the front too, so. Yes, I mean, it's almost a daily activity.  Have you had any really big surprises?  I mean, it seems like, you know, taking from that and the amount of time you take to approaching the community and getting their input makes it successful. Well, I think the biggest surprise, the positive surprise, has been people anecdotally telling us that, you know, they do have a guaranteed car parking stall at work, but they leave their car, when they're at work, they take bicky out for errands, meetings, and powhana trips, because it's just quicker. Yeah, that's what I did with my bike before I was stolen. On that same note, I think one of the talking points I received a lot when I was before Bike Share launched was, we don't need Bike Share in Honolulu, everyone who wants the bike already has a bike. And I think probably over half of our members do have their own bike, and I think what I've been surprised is just the actuality of people using it for just an option, you know, the idea of having it as a one-way possibility, and it's not about getting rid of your car, it's not about getting rid of your other bike, and people get that. Well, I mean, as a bike owner and rider, it's a hassle to bust out a chain, find a pole, I've had security guards in this building, by the way, tell me, oh, you can't park your bike there. You know, I mean, it's a hassle, yeah, where's the bike right after this building? And you need three locks, you need a U-lock, and you need like three of the other ones. Yeah, and when mine was stolen, it had five feet of pretty good chain from Home Depot and a pretty hard padlock, and it was figure-aided through two loops on a bike rack in my building, and they still came out with bolt cutters and it's gone. Well, that's assuming you can even park your bike in your building most, like I live in a 1960s building, the bike room is a nightmare, and yet they won't let us bring our bikes into our apartments unless we, you know, go up nine or 10 stories on the stairs. My neighbor's bike was just stolen yesterday in their parking lot, so. I think that is the key, I mean, not having a bike or the difficulty of maintaining a bike has been a bigger barrier as, and that's what beaky's broken. I mean, if you go out on any downtown street corner during peak morning commute or afternoon commute, sometimes we found it that half the bike's passing by are beaky, and then in the off hours, sometimes we've seen four times as many beaky, so that helps because it's safety numbers. More bikes, more times you see a pedestrian bike in the street, drivers tend to respect them more. Yeah, well, we're down to our last 60 seconds or so. I don't really have time to you folks to close up here with what you think's important or what you'd like to send out as a message to the community. Yeah, I mean, I guess I would say in my work, I'm always just looking for partnerships and ideas that can help integrate bike share into the community with other groups. I'm actually really excited. Today was, this week was volunteer week that Kanu was hosting. So we partnered with Meals on Wheels to connect our beaky members to deliver, to be first time volunteers for Meals on Wheels and they're out delivering meals on beakies today. So we did that Monday, Wednesday, and Friday, and it's just a cool way to help other organizations kind of build their volunteer base and just kind of look for those creative ways to collaborate, so that's all. And I'll pitch for sponsorships. We are always looking for new relationships with Hawaii businesses. We have a new feature coming on our app called Beaky Bites. So if you're in a neighborhood, it'll drive our members to restaurants and other services with appropriate discounts. And additionally, people, especially in the restaurant business and supermarket business, should think of themselves as our fuel depots. Because, you know, Beaky may be hydrogen powered. I say it's banana powered. Okay, well, I still think it's hydrogen powered, but that's a less filling taste, great kind of discussion we'll have later. But thanks for being here. Both of you, I appreciate it. And thanks for joining us on the Stand the Energy Man this week. And just remember, it's either bananas or hydrogen, but Beaky is powered by something and it ain't electricity. So get out there and get a Beaky and do Garao Honolulu with Phoenix Friday on Stand the Energy Man. Hello. Hello.


Third inning of the Brewers D-backs game. They want that pitch called a strike. It is not called a strike. This breakdown is brought to you by DraftKings. And we've got some hot mics, and then I'll do some lip-reading to fill in the gaps, because after that pitch, Tori LaValle is going to get on the top step. And you can hear him say. Run came out near the pool in right center. What do you say now, Gabe? Next pitch. There you go. That's a strike. But Tori, he's still going to keep barking. The valley. I think that's that kid's. Baseballs, painted on your left foot. So when you lift your leg. Tori LaValle is on. And Gabe Morellis.  You missed seven pitches. Look, look, all of them against us, too. Seven. Seven.    I'm tired of it. Something, something, something, only one team with seven.  Be consistent. And there you go. That was his message. Short and sweet. He knew what he wanted to say. He ran out there. He said it. Guy in the purple says he got ejected. And then this guy's taking videos. And these are the pitches so far. Jansen Junk, you can see he's got a lot of orange. These are all the pitches on the edge. A lot of orange on the edge. Every time Jansen Junk threw a pitch on the edge, it was basically called a strike. Now, Dray Jameson on the other side, he's got a couple oranges on the edge, but he also got some blues. He's got three that are touching that are blue. And that's what Tori's seeing. And there you go. Outside called strike. Now, he really liked that pocket. Inside called a strike. Inside called a strike. Now, maybe these are strikes, but you got to be consistent on the edges. That one outside called strike three. Another one for Junk outside called strike. And up top called a strike. Now, on the flip side, you have that one up top called a ball. When we just had this one called a strike and maybe you're saying, well, that one's more outside, but there's pitches that were outside as well. That one called a ball. That one up. Now, that one's called a ball. And that one called a ball. And that one called a ball. And maybe they look a little more like balls, but the sentiment is every time one pitchers on the edge, he's getting a strike. Every time the other pitchers on the edge, he's not getting a strike. And if you want to look at this one, this outside edge, we've got that one called a strike. Look, these are the four on the outside. That one called a strike. Oh, no, no, no, no, no. That one, not called a strike. That one, not called a strike. And if you mash them all together, you know, when they cross the plate, they're all there, but maybe he's calling it high and low, although they're not really high and low. They're still within the strike zone at the knee, at the letters. And they're crossing at the same spot. So I think he's got a bit of a gripe. Now, these three are really interesting. Now, these three I found interesting because if the top right one is called a strike and the bottom left one is called a strike, well, then that top left, by the nature of square angles, should be called a strike, but it was called a ball. So I think Tori had a legitimate gripe and he got ejected. He went out there, he said, I had enough in my head that I knew I could get ejected. The rest of the game, it was called more evenly. So kudos. Sometimes you got to go out there, state your piece and let Gabe know. Seven. And I want to thank DraftKings for sponsoring this video. What a kind thing to do. Appreciate them as always. Thank you guys for watching. If you enjoy the breakdowns, you can click subscribe.


I'm delighted to have this opportunity and in my remarks I would like to put out some basic points which can then form the basis of discussion and the title of my presentation is what help or what use Western intervention in the Arab Spring. Now my remarks are under three headings here. A quick overview of what is the Arab Spring, although I think it's just been said, it's like the Irish summer, but what is it that we're dealing with here? Something about Western engagement, it's not as if an intervention from the West be at the United States or the European Union or Member States or a combination, it's not as if that's new and I want to explain why. And then conclude with some intervention options and their implications, some of which are already being tried out. Illustrate what I want to say with maps. Let's just have those states behind us for now. I shall want to revisit the maps, but I find it useful, I mean change the maps, but I find it useful always to be staring at a map so I'm not going to be offended if you stop staring at me. There are some region wide phenomena which define the Arab Spring and there are some local variations. At the region wide level I'd say that we're talking mostly about a demographic phenomenon, the youth bulge, an issue to do with the distribution of resources which is not just energy resources but also water scarcity and you put together the fact that the region is not readily habitable all over. You get concentrations of the population in the major urban centres and the rural populations have gravitated towards the urban centres and I think it is true to say that with the marginal exception of Iraq it seems impossible for any of the Arab countries to sustain themselves in terms of local food production. These are the kinds of issues being faced. Another thing that is region wide in this Arab Spring is aging autocrats or otherwise self-sustaining rulers who have presided over increasingly corrupt systems. Another regional phenomenon, common phenomenon is the role of information technology and telecommunications technology in spreading the word, inspiring the youth, connecting the people and getting the message out to the outside world. There is a role there for contemporary technology but it's not the whole story and the last thing I want to say about the regional dimension it is Arab and the Arabs are extremely proud of this. As soon as the revolution started in Tunisia and then certainly when it got going in Egypt there was a sense that it was no longer something to feel ambivalent about to be an Arab, the Arabs too had a voice and the Arabs too had courage and they would stand up for their dignity and liberty. All the Arabs that I know wanted a piece of this inspiring phenomenon. What is local about it, the local configurations of the factors vary from country to country. So in some cases the population is relatively homogeneous. I think you could say that about Tunisia and you could say it about Egypt relatively homogeneous. But you cannot say it about Syria and one of the complications is it's multi sectarian and you have a number of different minorities in the mix and there are some tensions that cut across society in a way that they don't cut across Egyptian society by comparison. There's a contrast between the way the monarchies are handling unrest, demands for jobs and largely with money because most of the monarchies have oil, if anybody wants to talk about Jordan in particular we can, versus the republics that talk the language of popular will and elections but don't actually deliver in terms of the people having access. The Arab Spring to date has been characterised by some common slogans, liberty, dignity, jobs and an end to corruption. Why should we care coming onto my second topic? Well those slogans we identify with, we in the west that is, we identify with the call for liberty, dignity, jobs and anti-corruption and so we think we're on the same side as the people coming out in the streets and calling for that. We think we are, but we also have interests at stake and over the past 15 years, if not 25, the debate in the European Union around the Mediterranean has been very much about how do you get economic growth in North Africa so that the people of North Africa stay put and they don't try to migrate into the Union. Migration into the Union, especially when those migrating are seen to be Arab and Muslim is perceived as a potential source of social tension and that those migrating from the southern and eastern shores of the Mediterranean into Europe will retain links to unhappy populations elsewhere. The Islamist opposition movement of Tunisia would be just one example and actually London played host to the head of that organisation, and it was a source of great contention between the British government and the Tunisians that the British wouldn't hand him over to the Tunisians. We have interests at stake, especially the United States in strategic terms in the energy of the region and of course North Africa is a great source of gas for the European Union but at large the whole region is vital in terms of global energy resources and in the US sense, decreasingly in the British and French sense, but definitely in the US sense, this is an area of strategic military importance with an astonishing amount of US personnel, military hardware, training camps, training camps. Training agreements across the whole region and to upsticks the fifth fleet in the Persian Gulf, the main base of US central command in Qatar in the Gulf, there's a lot at stake in this region. So is it true that we're really on the side of those who are demonstrating for their freedom, democracy and to corruption, especially if it's going to mean a lot of instability. Now Western engagement and involvement in the region of course dates back to well before the time of Christ. And I'm particularly fond of this map because the Mediterranean is in the centre. Interaction around the Mediterranean is as old as civilisation. Successive empires knitted together the north and south shores. It is a totally new concept to think of Europe as utterly divorced from something called the Middle East which is full of Arabs and Muslims or utterly divorced from North Africa because we don't do empires anymore. So my contention is that Europe has been and will never cease to be intimately engaged in the affairs of the southern and eastern shores of the Mediterranean and vice versa. Our futures as well as our pasts are intertwined and the Arab Spring grew out of the pre-existing context. It didn't come from nowhere. The factors which contributed to its emergence include some in which the West is complicit. So insofar as we identify with the ideals of the Arab Spring we have to be a little bit careful because we were saying pretty nice things about Mubarak and Ben Ali. Ben Ali's economic opening up programme, the state of his economy in Tunisia in particular, the rights of women in Tunisia in particular. We were talking about Mubarak as the pillar of stability, an ally in the war on terror, a crucial mediator for us in the Arab-Israeli peace process. And then all of a sudden we are encouraging him to exit power. So what exactly are we saying here? Have we completely changed our attitude towards who's a good guy and a bad guy? Something else I want to say about the Western role and the Europeans, the British and the French in particular, which has relevance to what's going on today. Something more specific. What the British did, the French did something similar, inclusive of North Africa. But what the British did was turn the map that you see there into that. At the beginning of the 19th century, end of the First World War, collapse of the Ottoman Empire, the big idea was not so much democracy as statehood, post-colonialism statehood. And in their wisdom, the British decided that the Arabs weren't quite ready for total independence, so there better be a few mandates, inclusive of the mandate for Palestine, which was to be the home of the Jewish people. And they drew these lines on the map, some of which are extraordinarily arbitrary. And those lines cut across, actually this is the way it was carved up in 1923. Those lines cut across pre-existing social and commercial interactions, linkages, ways of life. And if you look at Jordan in the middle there, Jordan is a total invention, as is Iraq, which is less, in both cases, less than 100 years old. If you take the case of Iraq where we know as a result of the intervention of Iraq, we're talking about a majority of the Arab population and the majority of the population overall are of Shia Islam as opposed to Sunni Islam. And there is a large, a sizeable, up to a quarter minority, ethnically speaking, who are Kurds as opposed to Arabs. Now in that mix the British put together three different Ottoman provinces, inclusive of one endowed with oil, and so this will work as a state. Now I contend that the intervention in 2003 in Iraq was so destabilising, especially in the opportunity that it gave to Iran to increase its influence, especially in the opportunity that democracy and the rights of the majority gave to Shia Arabs in Iraq, that 2003 has started a process of revisiting those lines. And whether they make sense in terms of national identity, belonging, economic viability and so on. And certainly since the end of the Cold War, by which time US hegemony had replaced British and French imperial power in the region, certainly by the end of the Cold War, there was a sense of post-imperial, proprietorial attitude about what was good for regional democracy, regional governance and regional security. And as of 9-11 I would contend regional security trumped democracy and economic development. And cooperation with regimes in the name of combating terrorism has been the story of the last decade, inclusive of the invasion of Iraq. If you consider that the people of the region all grow up very conscious of the role of the West in their history, very suspicious of the British because of their involvement, I don't make a single visit to the region without being told, did you hear about the Belford Declaration? That's a British invention and increasingly anti-American. Now in that context coming to my concluding set of remarks about what options and what use Western intervention, any Western intervention now in the Arab Spring, in any of the countries involved, will be received within the context that I've just described. And that therefore we have to be a bit careful because the intervention in Iraq in 2003 has left a sense of anger, distress, that the Americans and the British didn't know what they were doing and may have caused more harm than good in what they were doing in Iraq. And there's also a question, what is it that the West has to sell? Can the Western players genuinely claim who have always been the champions of the slogans of the Arab revolutions, the Arab Spring? Not according to the history that I've offered you. So three possibilities for intervention. If you choose to try and help the trend as opposed to oppose it, development aid to whom? With or without conditionality, what conditions? And where are the funds going to come from? Tunisia would be a core example of that. If the Government of Tunisia can't create jobs fast and recover the health of the tourist industry fast, the economy will be in worse shape than it was when the revolution happened and whichever government takes over will not succeed in delivering on the people's aspirations. And so those glorious aspirations will be disappointed and there could be a reversion to something more authoritarian. If we have funds that we want to donate to prevent that happening, how exactly do you disperse it? Especially when the country is in transition and they will not have a new elected government until they've got a constitution. Another possibility is opening the doors to migration, offering jobs, remittances, so these can be sent home, recognising that the demographics in Europe are the opposite to those in the Arab world. Could we not team up together? Well, I don't think I need to explain that Europe isn't feeling quite that inclusive, expansive, warm and welcoming at the moment for the reasons I described earlier. And I think there is a big question mark over how do you help Egypt in that respect because job creation is a terrifyingly difficult thing for any country, any government to solve in Egypt. And I'm not sure that in the European Union right now, given the current crisis situation, that we are perhaps as confident of our socioeconomic and liberal capitalist models as we once were to sell them to somebody else, especially not somewhere like Egypt. And then of course there's military intervention. Much was made of the value of the Arab League plea for UN NATO intervention to save the people of Bengali. It's worth remembering that the Arab League was more old guard than it was new when that plea was made and none of them liked Gaddafi. And that they have been singularly off radar since. I've heard the former head of the International Criminal Court proceedings vis-a-vis the former Yugoslavia and Human Rights Lawyer par excellence. Louise Arbor say to contend that in a moment of emergency as Libyan forces were closing in on Benghazi to contend that there was no time to think through where intervention might take us is not a responsible position to take. And we've had enough experience over the last 20 years to know exactly where intervention can take us. And I was fascinated by an article in yesterday's Financial Times where the reporters have access to a plan that the British have worked out for the Libyans for post-Gaddafi Libya and how long each phase should last and who the Australians have a job, the Canadians have a job, the various Europeans have a job, what the UK is going to help. I mean it's no longer a Libyan revolution I'm afraid and ownership of the revolution is key. Military intervention is going to involve deaths so to argue it's in the name of saving lives you've got to be incredibly careful I believe to be able to argue that we'll save more than we'll lose with our intervention and over how long a time. So lots of caution about military intervention and it's not even on the cards with Syria and Yemen in part because it's much clearer in the cases of Syria and Yemen than it was in the case of Libya that the dividing lines are too fudged, too fuzzy. Where do you insert troops on whose behalf? And who are the good guys and who are the bad guys? And if the people in the forefront are former prisoners, political prisoners, does that make them automatic democrats in three years time? And if we commit to some of the characters in the mix are we going to regret it later? And I conclude with a word about Palestine because of course this summer is a deadline for Palestine and a project that the European Union with varying degrees of skepticism or enthusiasm has been supporting which is the creation of a Palestinian state in the West Bank under the kind of leadership that is considered preferable. That is Salam Faithd, the Prime Minister and Mahmood Abbas, the President and Fatah rather than Hamas. One effect of the Arab Spring has been to increase ordinary Palestinian pressure on the two factional leaderships to stop their dispute and to reconcile Fatah and Hamas. And pressure coming from the Arab countries has been we can't actually help you if you don't combine forces. If there's no Palestinian unity then the Israelis don't have a partner to work with. So you could say that there's been some interesting repercussions with some positive aspects to them in the Palestinian community but the result of that is the challenge that faces the international community in September. If there is no progress towards Palestinian statehood at the negotiations level then should the state be recognized nonetheless. And if you do what does that mean and if you don't what does that mean? So my realistic conclusion to what use Western intervention in the Arab religions is there's little to be gained, little difference to be made by intervention. And whilst it may seem cold, hard, calculating or simply indecisive to ffens sit it would be irresponsible to suggest that Western intervention can make the difference between success and failure for the nice guys.


in Washington DC. Every day I learn more about this great city. People in Washington like to work out. Oh, how's it going? Hi, Anna. It's going great. How's it going with you? Things are awesome. Pete, I want to work out. Where is the gym? The gym is across from the lounge. It's next to the mail room. Go that way. Thanks, Pete. No, Anna. Not that way. Go that way. Listen. Where is the gym? The gym is across from the lounge. This is not the gym. That's right, Anna. This is the mail room. The gym is across from what? The gym is across from the lounge. Across from the lounge. Right. Thanks. This is not the gym. The gym is across from the lounge. It is behind the lobby. Right. Right. See you. Listen. The mail room is next to what? Answer. The mail room is next to the gym. In Washington DC, every day I learn more about this great city. People in Washington like to work out. Oh, how's it going? Hi, Anna. It's going great. How's it going with you? Things are awesome. Pete, I want to work out. Where is the gym? The gym is across from the lounge. It's next to the mail room. Go that way. Thanks, Pete. No, Anna. Not that way. Go that way. Oh, Pete. This is not the gym. That's right, Anna. This is the mail room. The gym is across from what? The gym is across from the lounge. Across from the lounge. Right. Thanks. This is not the gym. The gym is across from the lounge. It is behind the lobby. Right. Right. See you. See you, Anna.


So you've come across what masking is and you hear about everyone saying how bad it is and how you should you should do all of the things that you do on your own around every single person in every single situation and you if they if they say anything about it you can say that they're ableist and they're bad and you know they shouldn't say that or they shouldn't do that or they've got some kind of internalized ableism whereby putting on social masks is seen as a bad thing. I have a different opinion on this of course and this is why I'm making this video. I think something called integrated masking is the way forward. What is integrated masking? You may ask. Well you probably will ask that because it's something that I've made up myself.


I think it gave me more more confidence. I've always been quite shy around people and coming forward and but it it gave me confidence that's the most thing and it widens your like I knew nothing about the military but I've certainly over the years become very aware of it and keep up to it through this very day as to what is going on because it's amazing a number of people if you mentioned something and they just have no idea of what you're talking about there so it's it's broadens one's mind tremendously I feel when you know what's going on in other parts of the world and there's lots going on.


Wyoming's farmers and ranchers are innovative and management intensive grazing is one of those innovations. Management intensive grazing is the process of moving animals to fresh pasture sometimes multiple times a day. The cattle you're seeing here are moved twice daily to fresh pasture. Management intensive grazing has gained recognition in recent years due to its ability to help farmers and ranchers maintain healthy pastures and livestock while improving monetary returns per animal. Another benefit of this system is it requires the animals to graze the plants in a uniform way instead of selecting just the most tasty or palatable plants leaving behind the undesirable ones. This is healthy for the pasture in several ways. Plants are being grazed and then allowed to recover and also other plants don't become over-dominant and mature while other plants receive several grazings a year. Management intensive grazing is a great way for small farmers and ranchers to maintain pasture productivity and health and animal performance all without requiring expensive machinery and infrastructure. From the University of Wyoming Cooperative Extension Service, I'm Dallas Mount exploring the nature of Wyoming.


Welcome friends again to another theorem and its proof. So in this theorem, it's given that if a line is perpendicular to one of two given parallel lines, then it is perpendicular to other line. Okay, so let's summarize this as given. So given is AB is parallel to PQ and mn is perpendicular to AB. To prove, what is to prove? Prove is mn is also perpendicular to PQ. Okay, so which is you know pretty obvious from the diagram itself. So hence is a angle mcb is equal to 90 degrees. Why? Because mn is parallel to AB. And angle mcb is equal to angle mdq. Why? Because corresponding angles corresponding angles. So that means what? Angle mdq is also equal to 90 degrees. Why? Because mcb was 90 degrees. Hence, hence mn is perpendicular to PQ as well. Hence it is proved. Okay, right. So hence if a line is perpendicular to one of the parallel lines, it will be perpendicular to other parallel lines also. And it is not restricted only to two parallel lines. For example, if you have multiple parallel lines, multiple parallel lines, and let's say there's a transversal. Okay, so let me draw up again. So let's say this is a transversal and let's say any of these angles is 90 degrees. Let's say if it is perpendicular to any one of them, let's say this is l and this is let's say m, this is n and let's say this is P and these are parallel lines. Okay, m and PQ all are parallel lines and any of these angles, let's say this is 90 degrees, then all of them will be 90 degrees. You know why? Because all of them are corresponding angles. So if the line is perpendicular to one line or if this transversal is perpendicular to one of the parallel lines, it will be perpendicular to all the parallel lines. Okay, so that's about the proof.