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Supreme, Week 3 Pastor Nathan Zickert · Colossians 1:15-23A video recording of this sermon is available here.For more information about Grace Community Church of Riverside, visit us online at https://www.gccriverside.com.
Juan 20,Al atardecer de aquel primer día de la semana, estando reunidos los discípulos a puerta cerrada por temor a los judíos, entró Jesús y poniéndose en medio de ellos, dijo:—¡La paz sea con ustedes!20Dicho esto, les mostró las manos y el costado. Al ver al Señor, los discípulos se alegraron.21 —¡La paz sea con ustedes! —repitió Jesús—. Como el Padre me envió a mí, así yo los envío a ustedes.22Acto seguido, sopló sobre ellos y les dijo:—Reciban el Espíritu Santo. 23A quienes perdonen sus pecados, les serán perdonados; a quienes no se los perdonen, no les serán perdonados.
Justin Michael opens the show by discussing the preseason quarterback rankings from Nevada Sports Net and why they have Brayden Fowler-Nicolosi way too low. He then talks about some of the factors that could impact BFN's season before getting into the latest recruiting news for Colorado State. He talks about the latest commit and why Arley Morrell is intriguing as a prospect. Finally, Justin talks about the best summer spots around Colorado. Intro - 0:00Reacting to NSN QB Rankings - 2:30Wrapping up the convo about MW QBs - 19:50Class of 2026 - 38:55Some guys to keep an eye on - 49:23A little fun - 53:22 An ALLCITY Network Production PARTY WITH US: https://thednvr.com/events ALL THINGS DNVR: https://linktr.ee/dnvrsports BALL-KNOWER BONUS/Merch: https://promotion.allcitynetwork.com/promotions/store.allcitynetwork/7d48d294-4260-4bac-aca1-9a18eef8ca78 SUBSCRIBE: https://www.youtube.com/c/DNVR_Sports First Bank: So, if you're ready for better banking and the chance to earn a little extra, head to efirstbank.com/bonus. Certain restrictions and requirements apply. Member FDIC. Hall of Fame App: Get a 7-Day Free Trial + 50% Off your first month with code DNVR. Just download the HOF app on iOS and Android or visit www.hofbets.com, enter code DNVR, and you're all set. #ad Toyota: Visit Your Front Range Toyota Stores at a location near you - Toyota is the official vehicle of DNVR. Toyota - Let's Go Places! Monarch Money: Use Monarch Money to get control of your overall finances with 50% off your first year at https://www.monarchmoney.com/dnvr UCHealth: Learn more about Living Like There's A Tomorrow at https://www.uchealth.org/tomorrow/?utm_source=DNVR&utm_medium=Audio&utm_campaign=Brand_LLTIAT_Null_JFMFY25_AW_Null Get Coors Light delivered straight to your door with Instacart by going to https://coorslight.com/DNVR. Celebrate Responsibly. Coors Brewing Company, Golden, Colorado. Shady Rays: Head to https://shadyrays.com and use code: DNVR for 35% off polarized sunglasses. Try for yourself the shades rated 5 stars by over 300,000 people. Gametime: Download the app, create an account, and use code DNVR for $20 off your first purchase. Terms apply. When you shop through links in the description, we may earn affiliate commissions. Copyright Disclaimer under section 107 of the Copyright Act 1976, allowance is made for “fair use” for purposes such as criticism, comment, news reporting, teaching, scholarship, education and research. Fair use is a use permitted by copyright statute that might otherwise be infringing.
From the archives: 3-1-23A court in Pennsylvania has unsealed the search warrant that was attained by authorities in connection with the raid on Bryan Kohberger's parents home.In this episode, we take a look at that search warrant and what it contained.(commercial at 7:06)to contact me:bobbycapucci@protonmail.comsource:Idaho murders: Bryan Kohberger's Pennsylvania warrant unsealed | Fox NewsBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-moscow-murders-and-more--5852883/support.
“‘If you can'?” said Jesus. “Everything is possible for one who believes.” - Mark 9:23A visual learner? Watch the Sunday Stream now! Hosted on Acast. See acast.com/privacy for more information.
Evangelism , Week 4 Pastor Nathan Zickert · Matthew 13:22-23A video recording of this sermon is available here.For more information about Grace Community Church of Riverside, visit us online at https://www.gccriverside.com.
The largest iceberg in the world, which has been slowly drifting for nearly 5 years, has finally come to a halt. The iceberg – called the unexciting name A-23A – came into existence in 1986 when it broke off from another iceberg A-23 that had calved or torn off from Antarctica earlier that year. For […]
Saturdays are supposed to be the toughest crosswords of the week, and Rafael Musa definitely got the memo: the amount of misdirection in today's puzzle would have David Copperfield nodding approvingly. We've covered most of Mr. Musa's masterpieces in today's episode, but a few others worthy of note are the fabulous 8D, Gag order?, TMI (hah!); 35A, Time to give up, LENT (magnifico!); and the cryptic 23A, Human Geography and Calculus BC, for short, APS (we didn't realize that Calculus was that old, but anyhoo...).In addition to the crossword, we also are pleased to announce our JAMCOTWA (Jean And Mike Crossword Of The Week Award), so check out today's episode to find out who took home the flag.Show note imagery: A coin from 1023-28 depicting OLAF the Stout, aka Saint OlafWe love feedback! Send us a text...Contact Info:We love listener mail! Drop us a line, crosswordpodcast@icloud.com.Also, we're on FaceBook, so feel free to drop by there and strike up a conversation!
From the archives: 1-12-23A woman took to tiktok to recount a date that she went on with Bryan Kohberger around seven years ago and the scenario was as odd and as awkward as you can imagine according to the woman.In this episode, we hear about that date from the woman who went on it with Bryan Kohberger.(commercial at 9:20)to contact me:bobbycapucci@protonmail.comsource:Woman's creepy Tinder date with Idaho suspect Bryan Kohberger (nypost.com)Become a supporter of this podcast: https://www.spreaker.com/podcast/the-moscow-murders-and-more--5852883/support.
Evangelism , Week 1 Pastor Nathan Zickert · Matthew 13:18-23A video recording of this sermon is available here.For more information about Grace Community Church of Riverside, visit us online at https://www.gccriverside.com.
From the archives: 1-12-23A woman took to tiktok to recount a date that she went on with Bryan Kohberger around seven years ago and the scenario was as odd and as awkward as you can imagine according to the woman.In this episode, we hear about that date from the woman who went on it with Bryan Kohberger.(commercial at 9:20)to contact me:bobbycapucci@protonmail.comsource:Woman's creepy Tinder date with Idaho suspect Bryan Kohberger (nypost.com)
Feb 2, 2025 GRAND PARKWAY BAPTIST CHURCHNeil McClendon, Lead PastorElements of An Effective TestimonyActs 26:1-321. A past, v. 1-11The glory of your present life should always eclipse the shame of your past. If not, you will always fear your past.2. A conversion experience, v. 12-18Three things that are universal for every conversion experience…a) God appears to you, v. 16b) God delivers you, v. 17c) God sends you, v. 17-18 Four things happen when people's eyes are opened…1) they turn from darkness to light2) turn from the power of Satan to the power of God3) they receive forgiveness of sin4) they get a place among those who are sanctified by faith in Jesus (the Church) 3. A consistent life, v. 19-23A converted life is consistent to three things…a) God's vision for their life, v. 19-21b) God's help, v. 22 c) Biblical doctrine, v. 22b-23 1) atonement- Jesus died in your place/for your sins 2) resurrection- the receipt that confirms God's acceptance 3) salvation- you can change because of the first two4. A shared focus, v. 24-29Mental worship… 1 What are some of the “goads” in your life and to what are they pointing you? 2 Is your life more of a reflection of God's vision or your desires? 3 Have you ever experienced the help that comes from God? 4 What kind of world would it be if everyone was like you are spiritually? 5 Are you a prisoner to anything these days?
Integra Resources published their fourth quarter and full year production results from its recently acquired Florida Canyon Mine in Nevada. ATEX Resources announced partial assay results from hole 23A this morning, which is the first hole from its phase V drill campaign at the Valeriano Copper-Gold project in Chile. West Point Gold announced additional drill results from its work on the Tyro Main Zone on the Gold Chain Project in Arizona. This episode of Mining Stock Daily is brought to you by... Arizona Sonoran Copper Company (ASCU:TSX) is focused on developing its brownfield copper project on private land in Arizona. The Cactus Mine Project is located less than an hour's drive from the Phoenix International airport. Grid power and the Union Pacific Rail line situated at the base of the Cactus Project main road. With permitted water access, a streamlined permitting framework and infrastructure already in place, ASCU's Cactus Mine Project is a lower risk copper development project in the infrastructure-rich heartland of Arizona.For more information, please visit www.arizonasonoran.com. Vizsla Silver is focused on becoming one of the world's largest single-asset silver producers through the exploration and development of the 100% owned Panuco-Copala silver-gold district in Sinaloa, Mexico. The company consolidated this historic district in 2019 and has now completed over 325,000 meters of drilling. The company has the world's largest, undeveloped high-grade silver resource. Learn more at https://vizslasilvercorp.com/ Calibre Mining is a Canadian-listed, Americas focused, growing mid-tier gold producer with a strong pipeline of development and exploration opportunities across Newfoundland & Labrador in Canada, Nevada and Washington in the USA, and Nicaragua. With a strong balance sheet, a proven management team, strong operating cash flow, accretive development projects and district-scale exploration opportunities Calibre will unlock significant value. https://www.calibremining.com/
25, Week 2Pastor Nathan Zickert · Proverbs 4:23A video recording of this sermon is available here.For more information about Grace Community Church of Riverside, visit us online at https://www.gccriverside.com.
From the archives: 1-12-23A woman took to tiktok to recount a date that she went on with Bryan Kohberger around seven years ago and the scenario was as odd and as awkward as you can imagine according to the woman.In this episode, we hear about that date from the woman who went on it with Bryan Kohberger.(commercial at 9:20)to contact me:bobbycapucci@protonmail.comsource:Woman's creepy Tinder date with Idaho suspect Bryan Kohberger (nypost.com)
This was a fun, frothy Monday crossword by Ailee Yoshida, her second for the NYTimes. The theme was (as always) ingenious, and, being a Monday, the grid was populated with words that we mainly know. It did have two debut answers (19A, Tidbit in a nutritious pudding: CHIASEED; 23A, Department handling media inquiries: PRESSOFFICE) and one not seen since 1984, 43D, Lip-plumping injection, FILLER. For the record, in 1984 FILLER had no connection, whatsoever, with Lips.Show note imagery: A WRIT, writ large
Christmas Past, Present, and Future, Week 2Pastor Nathan Zickert · Matthew 1:20-23A video recording of this sermon is available here.For more information about Grace Community Church of Riverside, visit us online at https://www.gccriverside.com.
Jordon GilmoreJoseph and the wise menOne of their tasks was to preserve the life of baby Jesus.Matthew 1:19-20A dream of reassurance Matthew 2:10-12A dream of preservation Matthew 2:13A dream of forewarning and salvation Matthew 2:19-A dream of opportunity The most common type of dreamMatthew 2:22-23A dream of direction and security Psalm 4:8
Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it. Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10] Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74] The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster. Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).
Mark 13:14-23A community transformed by grace sent to transform the world for the glory of God.WEBSITE: https://c3lr.orgFACEBOOK: facebook.com/C3.LittleRockINSTAGRAM: instagram.com/c3.littlerockSERMON PODCAST: https://c3littlerock.buzzsprout.com
This was a fine, challenging, themeless Friday crossword by Jackson Matz (his second Friday puzzle, and third overall). It is refreshing, after struggling with a theme some days, to get a break, even though that break is tempered by the fact that, as a Friday, the clues tend to become more devious. How else could you describe 23A, Pilot productions?, PENS (ha!) or 45A, Like you and me, MORTAL (hmmm); and the obvious-in-hindsight 2D, Extremely solid, HARDASAROCK?All-in-all a worthy addition to the NYTimes Friday parthenon, and therefore deserving of a full 5 squares on the JAMCR scale.A reminder that solving the NYTimes crossword is an excellent way to keep those "little grey cells" in peak condition. If you don't already subscribe, consider wandering over to nytimes.com/subscription/games, and be sure and tell them that Jean & Mike sent ya.Show note imagery: a SHARPEI, guarding its territoryWe love feedback! Send us a text...Contact Info:We love listener mail! Drop us a line, crosswordpodcast@icloud.com.Also, we're on FaceBook, so feel free to drop by there and strike up a conversation!
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From the archives: 1-12-23A woman took to tiktok to recount a date that she went on with Bryan Kohberger around seven years ago and the scenario was as odd and as awkward as you can imagine according to the woman.In this episode, we hear about that date from the woman who went on it with Bryan Kohberger.(commercial at 9:20)to contact me:bobbycapucci@protonmail.comsource:Woman's creepy Tinder date with Idaho suspect Bryan Kohberger (nypost.com)
Sharing Your Faith | Romans 3:10; 3:23; 6:23A; 5:8; 10:13 | Pastor Will Cover
Galatians series message 20Text: Galatians 5:19-23A partial list of those vices that naturally flow from our sinful nature is contrasted with the fruit of the Spirit. Those who continue in the former will not inherit the Kingdom of God, but the Spirit's fruit is a beautiful work that only He could produce in us!
====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================UN PLANETA MARAVILLOSODevoción Matutina Para Menores 2024Narrado por: Linda RumrrillDesde: Gran Canaria, España===================|| www.drministries.org ||===================08 DE MAYOMEJORES AMIGOS«"Abraham creyó a Dios, y por eso Dios lo aceptó como justo". Y Abraham fue llamado amigo de Dios». Santiago 2: 23A veces, distintos tipos de animales trabajan en equipo, como la anémona de mar y el pez payaso, también llamado pez anémona.Las anémonas de mar parecen hermosas flores que crecen en las profundidades del océano. Si las ves buceando, en un acuario o en una pescadería, pensarás que son inofensivas. Estas «flores» del mar no tienen esqueleto ni huesos y sus «pétalos» se agitan en el agua, pero están firmemente sujetas a la roca, al coral o al fondo marino. Pueden deslizarse muy despacio, pero no lo bastante rápido como para atrapar comida.Si tienes la suerte de visitar un acuario con un tanque donde puedas tocar distintas criaturas marinas, no dejes de tocar la anémona. Sus tentáculos son un poco pegajosos, pero no te harán daño. Para la mayoría de los peces que nadan entre su «flor», lo pegajoso es en realidad un aguijón que puede matarlos o paralizarlos. Entonces la anémona, que se mueve lentamente, puede comérselos con facilidad.Sin embargo, el aguijón no mantiene alejados a los peces payaso de rayas brillantes. De hecho, si observas un pez payaso y una anémona, casi parece que el pez disfruta al ser tocado por sus tentáculos. Los científicos creen que el pez payaso tiene una cubierta protectora que impide que las picaduras de la anémona le hagan daño. El pez payaso también ayuda a la anémona, comiéndose cualquier resto de comida que pueda descomponerse y dañar a la anémona. Y como los demás peces saben que la anémona pica, se mantienen alejados, y así el pez payaso está a salvo.El trabajo en equipo y la amistad nos ayudan también a nosotros. Si nos hacemos amigos de Jesús, nos rodeamos de buenos amigos y colaboramos con nuestros padres, formamos un equipo que mantiene a Satanás alejado de nosotros.
From the archives: 1-12-23A woman took to tiktok to recount a date that she went on with Bryan Kohberger around seven years ago and the scenario was as odd and as awkward as you can imagine according to the woman.In this episode, we hear about that date from the woman who went on it with Bryan Kohberger.(commercial at 9:20)to contact me:bobbycapucci@protonmail.comsource:Woman's creepy Tinder date with Idaho suspect Bryan Kohberger (nypost.com)
Mark 7:1-23A community transformed by grace sent to transform the world for the glory of God. WEBSITE: https://c3lr.org FACEBOOK: facebook.com/C3.LittleRock INSTAGRAM: instagram.com/c3.littlerockSERMON PODCAST: https://c3littlerock.buzzsprout.com
From the archives: 3-1-23A court in Pennsylvania has unsealed the search warrant that was attained by authorities in connection with the raid on Bryan Kohberger's parents home.In this episode, we take a look at that search warrant and what it contained.(commercial at 7:06)to contact me:bobbycapucci@protonmail.comsource:Idaho murders: Bryan Kohberger's Pennsylvania warrant unsealed | Fox News
Today's crossword was a delight -- not soul-crushingly difficult, as Friday crosswords sometimes are, but just a joy to behold and to solve. We give numerous examples in today's podcast, but we'd also like to celebrate 2D, "Well, well, well!", LOOKIEHERE(
More Than a Song - Discovering the Truth of Scripture Hidden in Today's Popular Christian Music
Don't forget to download the Episode Guide for THIS episode HERE.A Chinese friend complained to me about how difficult learning English can be. For example, he lamented that the English word for "trunk" could reference the back of a car, a box, a part of an elephant, or men's swim shorts. Same word. Different meanings. I thought of this when listening to Brooke Ligertwood's song, "Fear Of God." In Scripture, the word for "fear" may mean something completely different depending on the context.Let's explore what it means to fear God, the results of fearing God, and how the fear of God can be expressed in our own lives.In this episode, I discuss the following:Taking a B.I.T.E. out of Scripture – this week's Bible Interaction Tool Exercises include: Read in contextConsult an overviewComplete a word studyMake a listEpisode Guide DownloadThe story behind the song by Kevin Davis - New Release Today ArticleInspired by the lyrics to meditate on 1 PeterScripture overview of 1 Peter - BibleProject.com VideoHow the real enemy is the devil - 1 Peter 5:8, Ephesians 6:12Word study for "sober-minded" - BibleHub.comVerses that talk about fear as bad - 2 Timothy 1:7, 1 John 4:18Where Moses uses fear in two ways in one verse - Exodus 20:20The fear of God can keep us - Proverbs 16:6To fear God is to be in awe and reverence of Him (as opposed to afraid of Him) Psalm 33:8 (see Episode 398)Malachi 2:5The fear of God is also closely related to trusting Him Psalm 40:3Psalm 115:11See Episode 397The fear of God means hating and avoiding evil Proverbs 8:13Proverbs 16:6Attributes of the Fear of God Can be taught - Psalm 34:11Can be chosen - Proverbs 1:29Is reflected in obedience - Ecclesiastes 12:13Equated with hating evil - Proverbs 8:13Leads to trusting God - Psalm 40:3Leads to friendship with God - Psalm 25:14Offers deliverance and other benefits - Psalm 33:18, Psalm 34:7, Psalm 145:19, Proverbs 10:27, Proverbs 22:4Leads to life and rest - Proverbs 19:23A summary verse of what it looks like to fear God - Deuteronomy 10:12-13Additional ResourcesLyrics for "Fear of God" by Brooke Ligertwood - NewReleaseToday.comThe story behind the song "Fear Of God" by Brooke Ligertwood - New Release Today ArticleMy favorite written resource for overviews - "How to Read the Bible Book by Book" by Fee and Stuart - Amazon Paid LinkMy favorite resource for video overviews - BibleProject.comMy favorite Bible Study Software - Logos Bible Software Affiliate LinkThis Week's ChallengeRead Peter's first letter to the believers scattered throughout the region of Asia Minor. Consider the context of suffering and persecution as you identify who the enemy is (for them and you). Meditate on what it is to fear the Lord, the results of fearing God, and how you should change your behavior to "prove" that you fear God. May the fear of God keep you
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With corporates looking to divest non-core businesses and private equity investors placing a renewed emphasis on value creation, carve-outs are climbing the agenda for many GPs. Harriet Matthews and Min Ho explore the factors behind current dealflow, with a guest interview with Tristan Nagler, partner at Aurelius.According to Mergermarket data at the time of recording, EUR 190bn worth of carve-outs have taken place in EMEA in 2023 YTD, with EUR 39bn taking place in September and October alone. Competition for carve-outs also appears to be on the up, with more US players edging their way into the European market.Following a discussion of headline data and upcoming deals, Harriet Matthews speaks to Tristan Nagler about the outlook for complex corporate carve-outs and how Aurelius approaches this market.While a process can attract “a flurry of interest” at the start, the complex and uncertain nature of corporate carve-outs and the level of risk often means that there is “a high rate of attrition” in processes, according to Nagler.Nagler discusses Aurelius' outlook for carve-outs dealflow, including buyer and seller motivations, what makes a “good” carve-out, where the GP sees pockets of opportunities, and how ESG can be a dealbreaker for the firm.In the final part of the episode, the Mergermarket team highlight some of their key takeaways from the interview, as well as the role of communication with unions in carve-out processes, and why carve-out strategies are appealing to LPs in the current market.Intro – 0:27 Data and recent deals – 1:07Dealflow drivers – 4:22Who's buying? – 7:26Interview with Tristan Nagler, partner at Aurelius – 10:23A wave of carve-outs? – 11:26The changing buyside landscape – 16:25What makes a “good” corporate carve-out? – 20:51Pockets of opportunities – 23:39Shoring up a target – 27:19Value creation levers and Aurelius' portfolio – 31:26The role of ESG – 35:45Key takeaways – 39:31The role of unions and long-term goals – 42:01The LP view – 45:06If you would like to hear more podcasts produced by ION Analytics, you can access the ION Analytics channel on Apple Podcasts.Theme music: ©2012 Kick Up The Fire
“The Bright Side” 11/01/23A fair bit has changed since last week. The Penguins are dead last in the EC, Jarry's struggles appear to have worsened, and it feels like there's legitimate reason for concern. However, there are some bright spots up and down the Penguins' lineup, ones that might be clues to just how this team can turn it around. With Jordan touring Italy, Jeff flies solo and breaks down the goals against in PIT's backbreaking loss to Anaheim earlier this week.Thank you for listening!! Follow the podcast on Twitter: @penspodJeff Taylor: @penspod_JT // Jordan DeFigio: @fidgenewtonLETS GO PENS.JEFF TAYLOR + JORDAN DEFIGIO
Today, I'm talking to Celebrity Chef Maneet Chauhan. You might recognize her from The Food Network where she provides culinary insight to aspiring chef on Chopped . As a successful Nashville restauranteur, she's known and admired for her uniquely global Indian culinary style.You'll hear about her early life and career and the key influences behind her signature modern Indian cooking. She shares stories from her childhood in India and why seasonality is so important to her cooking. She'll also tackle some of the most common misconceptions people have about Indian cuisine and inspire you to cook outside of the box. What you'll learn from Chef Maneet Chauhan The smell that takes Maneet Chauhan back to her childhood 3:23Why you should visit a food festival in India 5:01How her love for cooking began 5:2Where she's currently gathering inspiration 8:35]Advice on forming your team 9:51The wisdom of experience 11:11The simple key to her approach to Indian food 12:47How creativity became a bestseller 13:14Who Maneet Chauhan admires most in the food industry 13:54How she gathered inspiration for her book 15:13A simple recipe from her book to make at home 17:04The biggest misconception about Indian food 17:52Expressing Indian food through seasonality 19:52Why Maneet Chauhan gives her team the space to be creative 23:03The trap of things being too easy 25:25Where Southern food and Indian food meet 26:23A hybrid dish you can find on her menu 27:40Maneet Chauhan culinary projects in Nashville 28:27Why she prioritizes grown from within 30:31Wise advice for aspiring chefs 31:43What to do when you make a mistake 32:33The long term effects of Covid on the industry 33:54Why many young chefs have success backwards 34:12How to think if you want to succeed 36:57What impressed Maneet Chauhan the most on Chopped 37:29Why she loves competing on TV 39:25Where to eat in Nashville 41:25Her simple, yet specific, guilty pleasure food 42:41Cookbooks to inspire your creativity 42:57Her biggest kitchen pet peeves 43:34The best and worst things about being a chef 43:46Condiments to add to your collection 44:16Advice for young chefs 44:54 I'd like to share a potential educational resource, "Conversations Behind the Kitchen Door", my new book that features dialogues with accomplished culinary leaders from various backgrounds and cultures. It delves into the future of culinary creativity and the hospitality industry, drawing from insights of a restaurant-industry-focused podcast, ‘flavors unknown”. It includes perspectives from renowned chefs and local professionals, making it a valuable resource for those interested in building a career in the culinary industry.Get the book here! Links to other episodes in Nashville Don't miss out on the chance to hear from these talented chefs and gain insight into the world of culinary techniques. Check out the links below for more conversations with Masako Morishita, Carlo Lamagna, and Fermín Nuñez.Conversation with pastry chef Alyssa GangeriInterview with chef Matt Bolus Links to most downloaded episodes (click on any picture to listen to the episode) Chef Sheldon Simeon Chef Andy Doubrava Chef Chris Kajioka Chef Suzanne Goin Click to tweet When people say ‘who are the chefs that you look up to? I say it is the street vendors because they have limited resources. Everything is fresh because they have no storage. And with limited resources, they are making such incredible flavors. Click To Tweet There is no elevator to success, you have to take the stairs. And it is okay to fail because what you learn from failure is so much more valuable than ...
This morning rant is about the Spirit of the Man and how God stirrers up the spirit of man to do his will. The three functions of the spirit are the conscience, the fellowship, and the intuition1 Thessalonians 5:23 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.Zechariah 12:1This is the word of the LORD concerning Israel. The LORD, who stretches out the heavens, who lays the foundation of the earth, and who forms the spirit of man within him, declares:Genesis 2:7the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.Psalm 104:30 When you give them your breath, life is created, and you renew the face of the earth.Job 32:8But it is the spirit in a man, the breath of the Almighty, that gives him understanding.Proverbs 25:28Whoever has no rule over his own spirit, Is like a city broken down, without walls.Proverbs 20:27The spirit of a man is the lamp of the LORD, Searching all the inner depths of his heart. Exodus 35:21Then everyone came whose heart was stirred, and everyone whose spirit was willing, and they brought the LORD's offering for the work of the tabernacle of meeting, for all its service, and for the holy garments.1 Chronicles 5:26So the God of Israel stirred up the spirit of Pul king of Assyria, that is, Tiglath-Pileser king of Assyria. He carried the Reubenites, the Gadites, and the half-tribe of Manasseh into captivity. He took them to Halah, Habor, Hara, and the river of Gozan to this day.Ezra 1:1Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying,Proverbs 16:2All the ways of a man are pure in his own eyes, But the LORD weighs the spirits.Proverbs 18:14The spirit of a man will sustain him in sickness, But who can bear a broken spirit?Proverbs 29:23A man's pride will bring him low, But the humble in spirit will retain honor.Ecclesiastes 8:8No one has power over the spirit to retain the spirit, And no one has power in the day of death.There is no release from that war, And wickedness will not deliver those who are given to it.Isaiah 66:2For all those things My hand has made, And all those things exist," Says the LORD. "But on this one will I look: On him who is poor and of a contrite spirit, And who trembles at My word.Luke 1:80So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.Support this show http://supporter.acast.com/622a9079e8fb640012cb94f3. I pray that God would "give you spiritual wisdom and insight so that you might grow in your knowledge of God. 18I, pray that your hearts will be flooded with light so that you can understand the confident hope he has given to those he called his holy people who are his rich and glorious inheritance" https://plus.acast.com/s/blueprint-of-faith. Hosted on Acast. See acast.com/privacy for more information.
Recorded on 8/9/23A classic Pete and Lu episode! Lu just got back from Portugal, so...Pete has some questions! Pete also gives some reactions to the recent UFC action. Go to https://www.horganbros.com/general-8 to contribute to the show so we can keep bringing you more and more content! You can also buy Won Word Trend merch on there too!Thank you to our first ever supporter, TOP CHI PINS! Enter code "Ludlowlife" on https://topchipins.com/ to get 30% off of your order!Stay Up to Date with Lu's Music and Solo Gigs :https://www.instagram.com/wonwordtrend/https://www.facebook.com/WonWordTrendhttps://www.facebook.com/andrewluziomusichttps://www.instagram.com/andrewluziomusic/Won Word Trend's latest single! Give it a listen! https://open.spotify.com/track/6tuzkz1Gbjh79FWv2CZDvh?si=bdde591e89e24e02Follow ludlowlifemedia on instagram!https://www.instagram.com/ludlowlifemedia/If you want to email us questions or write something to us that you want to be read on the show, here's our email!: ludlowlifes@gmail.com
A good cruciverbal workout courtesy of Carly Schuna, today's crossword has something for everyone: a mysterious Gen-Z phrase (35A, "I can relate", in Gen-Z slang, THATISSUCHAMODE); a (for Mike) tricky baseball reference (23A, Up, ATBAT); and a quotation that is as true now as it was when it was first (possibly apocryphally) uttered in the 1700s, (27D, "When in ________, don't", a maxim attributed to Benjamin Franklin, DOUBT). In addition to the puzzle, we have some great listener mail and a fabulous Fun Fact Friday segment. Deets inside, so download now and beat the rush!Contact Info:We love listener mail! Drop us a line, crosswordpodcast@icloud.com.Also, we're on FaceBook, so feel free to drop by there and strike up a conversation!
Antonio's First 200 Moves5/5/23A speaker should make you forget you're in the audience and it's just you and themYour audience will like you more if they can relate to youLife would be so much better if everyone around you had it togetherAntonio's leadership needs to be louder than his employees' problemsHis first focus is on Grace and KenHis next focus is on Jerome, Tracey, and TrenaceEverybody can't handle unstable startupsTo stabilize as fast as possible, only sales can do thatFirst RhinoLeg Meeting — Full Agenda1. Introduction and Welcome * Briefly introduce yourself and welcome your team members * Give an overview of the meeting agenda2. RhinoLeg CRM Overview * Present the RhinoLeg CRM description and its purpose * Highlight the main features and functionalities * Explain how it differentiates from competitors3. Team Roles and Responsibilities * Introduce team members and their roles * Discuss the responsibilities of each team member related to RhinoLeg CRM development and maintenance4. Development Roadmap * Present the development roadmap for RhinoLeg CRM, including milestones and deadlines * Prioritize features and functionalities to be developed first * Discuss resource allocation and timelines for each feature5. Collaboration and Project Management Tools * Introduce the tools and platforms that will be used for team collaboration, project management, and communication * Set expectations for usage and reporting6. Development and Coding Standards * Set coding standards and best practices for the development process * Discuss version control, code review, and testing procedures7. Marketing and Sales Strategy * Present the marketing and sales strategy for RhinoLeg CRM * Discuss target customer segments and the value proposition for each segment * Identify key marketing channels and tactics to reach target customers8. Customer Support and Success Strategy * Discuss the strategy for providing customer support and ensuring customer success * Outline processes for handling customer inquiries, issues, and feedback9. Analytics and Reporting * Discuss the importance of analytics and reporting in RhinoLeg CRM * Identify key performance indicators (KPIs) to track and measure success * Plan for regular team meetings to review progress and make data-driven decisions10. Next Steps and Action Items * Summarize the main points discussed during the meeting * Assign specific tasks and responsibilities to team members * Set deadlines for completing tasks and schedule follow-up meetings11. Open Discussion and Q&A * Allow time for team members to ask questions, share ideas, and discuss any concerns12. Closing Remarks * Thank everyone for their participation and express enthusiasm for the project's potential * Encourage open communication and collaboration moving forwardAgenda from May 2023 to January 20241. Documents * Importance of maintaining organized files * Proper storage and sharing of documents2. FAQs * Frequently asked questions about RhinoLeg CRM * Encouraging employees to contribute to the FAQs3. Sales Forecast * Understanding and contributing to the sales forecast * Analyzing past performance to inform future predictions4. When will pay start * Clarity on the payroll schedule * Ensuring timely and accurate payments5. Job descriptions * Understanding individual roles and responsibilities * Encouraging cross-functional collaboration6. What Antonio is expecting of you * Achieving excellence in job performance * Upholding RhinoLeg's values and culture7. What you should expect from Antonio * Supportive leadership and open communication * Commitment to employee growth and development8. Chain of command * Understanding the organizational structure * Respecting and following the hierarchy9. Employee Handbook * Familiarizing oneself with company policies and procedures * Adhering to guidelines outlined in the handbook10. W-2 and other Employee forms and health insurance * Ensuring accurate completion of employee forms * Understanding the company's health insurance benefits11. Data Security and Privacy * Adhering to best practices for securing sensitive information * Understanding and following company policies on data protection12. Remote Work Guidelines * Ensuring productivity while working remotely * Adhering to best practices for virtual collaboration13. Meeting and Communication Etiquette * Respecting others' time and ideas in meetings * Practicing effective and professional communication14. Time Management Tips * Prioritizing tasks and managing workload * Balancing work and personal life15. Professional Development Opportunities * Pursuing continuous learning and growth * Taking advantage of company-sponsored training programsAntonio's job is to train the next man upRhinoLeg will be in beta mode until we reach 20,000 customersAntonio's Launch Plan1. Finalize and perfect the RhinoLeg platform, ensuring it's user-friendly and fully functional. * Conduct thorough testing to identify and resolve any technical issues. * Simplify the user interface and improve the overall user experience.2. Develop a clear and concise value proposition that sets RhinoLeg apart from competitors. * Identify the unique features and benefits of RhinoLeg. * Craft a compelling message that resonates with your target audience.Clear and Concise Value PropositionIntroducing RhinoLeg: The Ultimate AI-Powered Business Growth PlatformAre you ready to revolutionize your business growth with a single, all-in-one solution? RhinoLeg is the ultimate AI-powered platform designed to streamline your sales, marketing, communication, and collaboration efforts. Packed with features such as RhinoZoom, RhinoSocial, RhinoForcast, ProfitPact, RhinoSalesCoach, RhinoBurnChat, RhinoChatBot, RhinoMarketing, and RhinoNurture, RhinoLeg delivers unparalleled value by simplifying processes and providing powerful tools to maximize efficiency and revenue generation.RhinoLeg's unique blend of cutting-edge AI and user-friendly design empowers businesses to optimize their sales and marketing strategies, enhance customer outreach and engagement, manage secure communications, and foster collaborative teamwork. With RhinoLeg, you can leverage advanced machine learning and natural language processing capabilities to automate tasks, gain valuable insights, and drive your business forward.Experience the power of RhinoLeg and revolutionize your business growth today. Join the thousands of satisfied users who have unlocked their full potential and transformed their businesses with the ultimate AI-powered platform. Try RhinoLeg and leave your competitors in the dust.If RhinoLeg can build for some people and exist for others, we're going to winWe've got to package RhinoLeg as being the super assistant for those who need it to beWe've got to make sure RhinoLeg is “both/and” for peopleAntonio is going to make sure RhinoLeg will make people look goodPeople will pay consistently to look goodTen of 104 Steps of RhinoLeg17. Utilize search engine optimization (SEO) strategies to improve RhinoLeg's visibility in search engine results.* Conduct keyword research to identify high-volume, low-competition terms relevant to RhinoLeg.* Optimize website content, metadata, and technical aspects for SEO.* Monitor and adjust SEO efforts based on performance data.18. Invest in paid search and social media advertising to drive targeted traffic to RhinoLeg's website.* Develop targeted ads for platforms like Google Ads and Facebook Ads.* Set up conversion tracking and continuously optimize campaigns for maximum ROI.19. Develop and distribute press releases announcing major milestones, such as the platform's launch.* Craft engaging press releases highlighting RhinoLeg's unique selling points.* Distribute press releases to relevant media outlets and industry publications.20. Create video content showcasing RhinoLeg's features and benefits, and share it across social media platforms.* Develop informative and engaging video content, such as product demos and customer testimonials.* Share videos on YouTube, LinkedIn, and other relevant platforms to increase visibility and engagement.21. Implement a customer relationship management (CRM) system to manage leads and customer interactions.* Choose a CRM platform that integrates well with RhinoLeg's existing systems and processes.* Train team members on using the CRM effectively.22. Use the CRM to track key performance indicators (KPIs), such as lead conversion rates and customer lifetime value.* Set up custom reports and dashboards to monitor KPIs.* Regularly review performance data and adjust marketing strategies accordingly.23. Develop a customer support strategy, including a help center, live chat, and email support.* Create a comprehensive knowledge base with articles addressing common user questions and concerns.* Train support staff to provide timely, empathetic, and knowledgeable assistance.24. Regularly review and analyze customer feedback to improve the platform and address user pain points.* Implement feedback collection methods, such as surveys and in-app prompts.* Use feedback to inform product updates and improvements.25. Continuously iterate on RhinoLeg's features and functionality based on user feedback and market trends.* Monitor industry developments and competitor offerings.* Develop and implement regular platform updates to stay competitive and meet user needs.26. Launch regular updates to keep the platform fresh and competitive.* Communicate upcoming updates and new features to users through email and social media.* Use updates as an opportunity to re-engage inactive users and attract new customers.27. Develop a user community, such as a forum or social media group, where users can connect and share ideas.* Create and moderate online spaces where users can ask questions, share experiences, and provide feedback.* Encourage active participation and collaboration within the community.If Antonio can solve each of the 104 steps, RhinoLeg will be one of the greatest companies in the worldClosing ThoughtsAntonio believes he has built the futureOur problem now is executionSupport this podcast at — https://redcircle.com/the-secret-to-success/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
4-30-23A message from Pastor Wilson
4-23-23A message from Pastor Wilson and Pastor Adriane Wilson
4/16/23A message from Pastor Wilson and Pastor Adriane Wilson
The American Medical Association (AMA) is the largest professional association of physicians in the United States, comprising more than 270,000 clinicians across all medical specialties. It is involved in all aspects of American medicine, from establishing standards of care, to reforming medical education, to lobbying for health care policies. Our guest in this episode is Dr. Jack Resneck Jr., chair of the department of dermatology at the University of California San Francisco and the current president of the AMA. In this conversation, we explore Dr. Resneck's personal journey in medicine, how the AMA is addressing physician burnout, how the AMA is coming to terms with its own history with race relations, how digital health is transforming medicine, how health care reimbursement rates are determined, and how doctors can play a more active role in advocating for their own work.In this episode, you will hear about:Dr. Resneck's early years as a self-described ‘policy nerd' and growing up in a physician family - 2:10How Dr. Resneck first became involved with the AMA - 6:01A brief review of the history and mission of the AMA - 8:23A discussion of the epidemic of burnout and how the AMA is addressing it - 12:45A survey of the AMA's current policy priorities - 23:42A conversation around the incentive discrepancies around primary care medicine and how the AMA's Relative Value Update Committee (RUC) is addressing this - 29:26How artificial intelligence and other new technologies are shaping the future of medicine, and why physicians must take an active role in their development - 36:25Reflections on the history of the AMA's race relations and what the modern medical establishment must do to remedy health discrepancies, including The AMA's Strategic Plan to Embed Racial Justice and Advance Health Equity - 47:15Dr. Resneck's optimistic view of the future of the profession - 55:08In this episode we discussed several reports and articles, including:The Flexner Report, a 1910 survey of the medical profession that was used to standardize medical education.How Being a Doctor Became the Most Miserable Profession by Daniela Drake.The Lorna Breen Health Care Provider Protection Act, a recently-passed legislation aimed at helping physicians.Follow Dr. Resneck on Twitter @JackResneckMD.Visit our website www.TheDoctorsArt.com where you can find transcripts of all episodes.If you enjoyed this episode, please subscribe, rate, and review our show, available for free on Spotify, Apple Podcasts, or wherever you get your podcasts. If you know of a doctor, patient, or anyone working in health care who would love to explore meaning in medicine with us on the show, feel free to leave a suggestion in the comments or send an email to info@thedoctorsart.com.Copyright The Doctor's Art Podcast 2023
Malaika Handa has created a terrific puzzle, and congrats are in order because this is her debut NYTimes crossword!! There were many gems in the grid, such as 23A, Child-oriented non-profit group, PTA; 3D, Hopping spots?, LILYPADS (
2-19-23A message from Pastor Wilson & Pastor Adriane Wilson
A super Saturday crossword by the NYTimes Spelling Bee editor, Sam Ezersky, who occasionally wanders over into the crossword section to work his magic. And he did so today, with some nicely worded clues and juicy juxtapositions. We enjoyed the rarely seen 58D, Like swampland, MIRY (if you say so!); 5D and 23A, both "Ah", follower, respectively ISEE and CHOO (very twee); 61D, End of a series, in Canada, ZED (❤️
Not to namedrop ancient Greeks and their deities, but one of our Achilles heels' is our infatuation with the Apollo program, just one of the reasons why we found this to be such a great crossword. The theme is ingenious, the clues a tad crunchier than usual -- in particular 9D, Ancient tool for hunters or warriors, SPEARTHROWER, and 23A, Dogs with curly tails, AKITAS -- and we are not complaining one bit!In other news, we've had some great suggestions for titles for our new Fact Checking segment. Check them out in today's episode (and if you have suggestions, send 'em our way!).Contact Info:We love listener mail! Drop us a line, crosswordpodcast@icloud.com.Also, we're on FaceBook, so feel free to drop by there and strike up a conversation!
1-22-23A message from Pastor Wilson and Pastor Adriane Wilson
Are you ready for Shofar-Blowing, Jesus praising, Power-Packed Wednesday Morning session with Stacy Whited?! If not, then get your mind right because we are LIVE at 11:11AM CST.Videos and Resources Referenced in the Show -FOR ALL WRITTEN PROPHETIC WORDS: https://flyoverconservatives.com/resources-2/prophetic-words/ Amanda Grace 01.11.23 8:25am 9:03-25:21https://www.youtube.com/live/mWRz0UbJ71Q?feature=shareJulie Green received 01.10.23 Delivered 01.17.23A shake up on capitol hill is coming1:07-8:30https://rumble.com/v25ason-a-shake-up-on-capitol-hill-is-coming.htmlRobin Bullock Church International 01.15.2324:46-26:52 40:49-42:10 47:35-48:03https://www.youtube.com/live/cD3skGGlAEY?feature=shareRobin Bullock 11th Hour 01.17.2220:19-21:4825:42-27:0337: I0-41:1642:13-42:361:59:48-201:49https://www.youtube.com/live/zdfanvV10-c?feature=shareHank Kunneman 01.15.23:23-6:32https://youtu.be/8qPE6YaREfkKat Kerr Church International October 20, 202229:22-40:34https://youtu.be/daR6F_2rOHcText DECREES 40509 for Julie Green's 2023 Decrees (Message and data rates may apply. Terms/privacy: 40509-info.com)TO WATCH ALL OF THE PROPHETIC REPORTS -https://banned.video/playlist/61e604428362a67d2b03e4b7SPONSORS FOR TODAY'S VIDEO► ReAwaken America- text the word EVENTS to 40509(Message and data rates may apply. Terms/privacy: 40509-info.com)► Kirk Elliott PHD - http://FlyoverGold.com ► My Pillow - https://MyPillow.com/Flyover► Z-Stack - https://flyoverhealth.com ► Dr. Jason Dean (BraveTV) - https://parakiller.com Want to help spread the Wake Up • Speak Up • Show Up -https://shop.flyoverconservatives.com/Support the show► ReAwaken America- text the word FLYOVER to 918-851-0102 (Message and data rates may apply. Terms/privacy: 40509-info.com) ► Kirk Elliott PHD - http://FlyoverGold.com ► My Pillow - https://MyPillow.com/Flyover ► ALL LINKS: https://sociatap.com/FlyoverConservatives
1-1-23A new years message from Pastor Wilson and Pastor Adriane Wilson Happy New Year: The Year of His Presence - Divine Protocol
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