Podcasts about BHS

Uzbuđenje uoči Svjetskog prvenstva raste. Kakva je atmosfere u Hrvatskoj? A u Njemačkoj? Turnir koji se održava u SAD-u, Kanadi i Meksiku počinje 11.6. i traje dulje nego inače. Čak 104 utakmice! Mnogi susreti se zbog vremenske razlike održavaju u terminima koji nisu povoljni za gledatelje u Europi. Kako fanovi u Njemačkoj namjeravaju gledati utakmice? Public viewing iza ponoći? Kakva su očekivanja navijača u Hrvatskoj? O svemu tome Nenad Kreizer razgovara s Majom Marić i Davorom Korićem. Von Nenad Kreizer.

Česká vláda si podle hlavního ekonoma BHS Štěpána Křečka vytváří prostor pro vyšší rozpočtové schodky, přesto však současnou situaci nepovažuje v mezinárodním srovnání za dramatickou: „Když se podívám takřka po celém vyspělém světě, tak rozpočtová odpovědnost není téma číslo jedna. Spojené státy i Čína mají deficity kolem šesti procent HDP,“ uvedl Křeček. Připomněl, že český deficit se po covidu snížil z pěti procent HDP na loňských 2,1 procenta, letos však podle odhadů opět poroste.Podle Křečka současná vláda sice kritizovala vysoké schodky předchozího kabinetu, nyní si však „uvolňuje cestu k tomu, aby ty vyšší schodky mohla mít“. Přesto doufá, že kabinet nebude nově vytvořený prostor celý využívat. „Doufejme, že kromě těch investic budou předkládány i nějaké úspory,“ řekl. Ekonom zároveň podpořil výjimky z rozpočtových pravidel pro investice do dopravy, energetiky či obrany. „To, že peníze potečou tímto směrem, je dobře,“ uvedl. Za klíčové však označil efektivní využití prostředků a podporu českého průmyslu.A mluvilo se i o výdajích na obranu a závazcích vůči NATO. Křeček zdůraznil, že Česko by mělo plnit alespoň současný závazek dvou procent HDP: „Neměli bychom hazardovat s tím, že v případě geopolitického ohrožení nám nebude pomoženo tak, jak bychom si představovali,“ řekl. Ale debatu o budoucím cíli 3,5 procenta HDP na obranu označil za předčasnou. „To je hudba daleké budoucnosti. Do té doby se spousta věcí pravděpodobně změní,“ míní ekonom.Křeček kritizoval také vládní zásahy do cen pohonných hmot. Přestože snížení daní podporuje, regulaci marží považuje za problematickou. „Vzniká tím precedent. Jestli se příště vytvoří politická poptávka po regulaci cen másla nebo vajec, tak se to také udělá,“ varoval.Podle ekonoma zůstává česká ekonomika navzdory geopolitickým rizikům relativně odolná. Hlavním motorem růstu je podle něj růst reálných mezd a spotřeby domácností. „Růst mezi dvěma a dvěma a půl procenty prostě bude probíhat,“ dodal.

After months of initial planning, the Brattleboro Historical Society Board of Trustees is thrilled to announce our latest project – bringing this town's history out of storage and into the land of the light, with a museum. As you may know, BHS has developed exhibits and displays in numerous locations over the years and even in Montpelier at the Vermont Historical Society. This new project continues that tradition – but all in one place – Brattleboro's own Municipal Center hallways!

Amir Kamber razgovara s Alidom Bremer o njenoj knjizi „Tesla ili Zatvaranje krugova“. Istaknuta autorica, dobro poznata u njemačkim i našim književnim krugovima, već godinama djeluje kao važna posrednica između kultura i jezika. Bremer ovaj put upoznajemo prvenstveno kao spisateljicu. Književni selektor Davor Korić nas detaljnije uvodi u njeno stvaralaštvo i tematiku novog romana koji je autorica pisala na njemačkom jeziku. Čiji je Tesla? Ko je doktor Ante Matijaca? Von Amir Kamber.

This week we're joined by Levanah Gates, The Buyer's Coach -a former buying manager at M&S, Tesco, BHS, Fat Face, and George (Asda)- who now coaches buyers and retail professionals to build confidence, gain clarity, and navigate the fast-paced world of buying.Levanah started her career in 2009, studying illustration before falling in love with retail through part-time work at Jigsaw. She worked her way up through some of the biggest names in the industry, spending six years at George as a buying manager across knitwear, swim, footwear, and accessories. After having her daughter in 2019 and returning from maternity leave into a post-pandemic world, she made the decision to leave and retrain as a coach. She launched The Buyer's Coach in January 2024 and has since worked with over 200 retail professionals - buyers, merchandisers, designers, sourcing, and tech - supporting them through career moves, promotions, and the day-to-day pressures of the industry.In this episode, we get into why networking feels so loaded in fashion retail, why the culture of "busy as a badge of honour" makes it even harder to prioritise, and how to actually approach it in a way that feels natural rather than cringey or corporate. We also talk about the generational gap emerging in buying teams, the loss of human connection through over-reliance on email and messaging, the fear around the word "networking" itself (and why we think it needs a rebrand), and why building relationships outside your own four walls is one of the most powerful -and underused - career tools available to buyers right now.We also reflect on our own events and what makes them work: no formal agenda, no name stickers, no performance. Just buyers in a room, sharing experiences, laughing, and realising they're not going through it alone.3 Key Takeaways:Networking doesn't have to mean a formal event- the best place to start is reconnecting with someone you already know. Scroll back through your phone, find a supplier, ex-colleague, or old manager, and simply say hello. You don't need to start from scratch.Connection is career currency - the majority of job opportunities are invisible and driven by relationships built long before you need them. Investing in your network isn't a distraction from the job; it's one of the most strategic things you can do for your long-term career.Buyers massively underestimate how transferable their skills are - if you're feeling stuck or like your role is too niche, the reality is the opposite. The core skills of buying translate across categories, industries, and company sizes. You have far more options than you think.Join us at our Manchester Meetup on 20th May at the Corn Exchange - Levanah will be speaking live! Details in the links below.https://www.eventbrite.co.uk/e/the-buyers-club-manchester-meet-up-tickets-1988335705620?aff=ebdssbdestsearchSupport the showIf you've liked this episode please rate, follow, subscribe and share :) - and if you already have, thank you! It honestly really helps to keep this going and growing!Follow us @buyingandbeyond on Instagram Send us a DM or email hello@buyingandbeyond.co.ukWe also have a retail buyers membership @jointhebuyersclub  Find out more at www.jointhebuyersclub.co.ukIf you'd like to show a little more love, then head here to give us just a little bit *extra* and show us your support :) thank you!https://www.buzzsprout.com/2300060/support

Han Kang: Die VegetarierinLiebe Leserinnen und Leser,in meiner letzten Rezension “Heaven” von Mieko Kawakami hatte ich formuliert: Das heute hier vorgestellte Werk ist zwar zunächst leicht und ruhig, dann aber grausamer als vieles, was ich in den letzten Jahren gelesen habe.Anstatt das in zunehmendem Alter die Ausschläge immer weiter abnehmen, die Highs nicht mehr so hoch sind, die Tiefen nicht mehr so verschlingend - wenn man sich ab und zu die Zeit zum Innehalten und Nachdenken nähme, würde man doch drauf kommen, dass die generellen Erzählungen, die uns Richtlinie, Beispiel und Vorbild sein sollen einfach nicht stimmen: Ideologien der Kindheit, Anforderungen der Gesellschaft, die zurichtet bis alles passt, der verächtliche Blick aufs Alter, in dem außer Krankheiten nichts mehr passiert: geschenkt.Und so ist die Einführung der letzten Rezension schon wieder angesagt, denn die heute vorgestellte Novelle ist - surprise - grausamer als vieles, was ich in den letzten Jahren gelesen habe. Das ist eigentlich schon mehr Spoiler, als dieses Werk verdient: Lest es, seid überrascht, und lest dann gerne hier weiter.Na gut, das haben vermutlich nicht alle Leser*innen geschafft. Es ist aber wirklich anempfohlen, den schmalen Band, eher eine Novelle denn ein Roman zu lesen, ohne vorher etwas darüber zu wissen. Auch wenn dann wieder jemand sagt, ich würde mir einen schmalen Fuß machen. Also, wir sind hier bei Lob und Verriss, “Die Vegetarierin” von Han Kang fällt eindeutig in die 1. Kategorie, auch wenn die ausgelösten Gefühle, die Wucht der Beschreibungen, die beschriebene psychische und physische Gewalt nicht so positiv sind, starke negativ konnotierte Gefühle hervorrufen.Wir gehen rein: eine Frau, Yeong-hye, entschließt sich eines Tages, kein Fleisch mehr zu essen. Auslöser dafür sind grausame Albträume voller Gewalt, Kadaver und Blut.Nun hat man vielleicht vergessen, dass es vor 20 Jahren hierzulande das Nicht-Fleisch-Essen in gewissen Landstrichen und einigen heute noch ein gesellschaftlicher Affront war und ist. Die Gründe sind vielfältig, aber eigentlich wissen auch alle, unter welch grausamen Bedingungen Fleisch hergestellt wird und lassen einen Fleischkonsum guten Gewissens eigentlich schlicht nicht zu. Eine doch hohe Ignoranz ist dafür also unabdingbar. Inwieweit die Novelle durch die Gesellschaft ihres Herkunftslandes Südkorea geprägt ist, wird in der Studio B-Diskussion besprochen werden.“Die Vegetarierin” ist in einer Sprache erzählt, die knapp, kühl und präzise beschreibt, welche Grausamkeiten Patriarchat, eine rigide Gesellschaft anrichten.Im Verlauf lesen wir über verschiedene Sichtweisen auf die Ausgangslage: Eine Frau hört auf, Fleisch zu essen und alle drehen durch. Ihre Entscheidung stürzt ihr konkretes Umfeld, also ihren Ehemann und ihre Ursprungsfamilie, hier: die Eltern, Bruder und Schwester in große Konflikte und hat so weitreichende Konsequenzen, dass man sich den Kopf (und später das Herz) halten muss. Dabei führt die erste Entscheidung (kein Fleisch mehr zu essen) zu weiteren - sie entledigt sich zunächst ihres BHs, später auch ihrer anderen Kleidungsstücke und stellt radikal das Mensch-Sein in Frage.Empathie, Zugewandtheit, Akzeptanz, Respekt gar: im Roman eine große Leerstelle. Die ersten Beschreibungen der neuen Situation liefert der Ehemann von Yeong-hye, der ihre Durchschnittlichkeit preist, ihren Mangel an hervorstechenden Eigenschaften. Er betrachtet sie als verfügbar und seinen Besitz. Ihre Familie empfindet den unbedingten Fleischverzicht ebenfalls als Kontrollverlust und versucht mit allen Mitteln (ja wirklich), sie zum Fleischessen zu zwingen. “Die Vegetarierin” beschreibt den weitreichenden Verfall dieser Familie als geradezu zwangsläufig, der immer höhere Wellen schlägt und den Einflusskreis nach außen vergrößert. Dabei scheint der größte Konflikt die riesige Diskrepanz zwischen inneren Verwerfungen, Begierden, Sehnsucht und der äußeren Gleichgültigkeit, Stille, Abstand, der geradezu eskalieren muss. Der Abstand zwischen den eigenen Wünschen und den Konventionen belastet Yeong-hye zwar mit den weitreichendsten Folgen, zeigt sich aber auch in anderen Figuren, wie dem Schwager. Für den sind die handelnden Frauen aber auch nur Objekte, Verständnis hat er nur für seine eigene - zunehmend prekäre - Situation.Die Abwesenheit von Empathie ist eines der vorherrschenden Motive und nur ihre Schwester zeigt sie, hier sind aber auch Schuldgefühle stark, denn sie ist diejenige, die Yeong-hye in eine Klinik einweisen lässt. Größerer Zwang durch Familie, Gesellschaft und Institutionen führt aber - so das Kalkül und in der Vergangenheit wohl auch öfter zumindest dem äußeren Schein nach erfolgreich - nicht zur Wiedereingliederung der Protagonistin, sondern zu einer immer größer werdenden Entfernung von gesellschaftlichen Konventionen. Der Tod als ultimativer Bruch mit der Gesellschaft - von Yeong-hye als Umwandlung in einen Baum (und damit des Sterbens als Mensch) angestrebt: Ist er erstrebenswert? Nachvollziehbar? Die Leser*in wird mit vielen Fragen und viel Gewalt konfrontiert.Die Protagonist*innen in “Die Vegetarierin” verweigern dabei jede Identifikation des Lesenden mit einer der Personen.Der Abstand ist so groß, dass immer wieder die Frage neu gestellt wird: ist es besser zu sterben als so zu leben? Muss man Menschen zwingen zu leben? Ist dies eine nachvollziehbare Reaktion auf die Gewalt und Zwänge? Vieles ist schockierend, dann aber auch eigentlich gar nicht, ein Blick in die Welt und die aktuellen Debatten reicht.“Die Vegetarierin” von Han Kang erschien 2007 - also vor knapp 20 Jahren - in Südkorea. 2016 gewann sie gemeinsam mit ihrer Übersetzerin Deborah Smith den renommierten Man Booker International Prize. Dies half natürlich mit der Verbreitung des Werks, entfachte aber auch eine Debatte, inwieweit die englische Übersetzung korrekt oder treffend sei, war es doch eine der ersten Übersetzungen von Deborah Smith, die erst wenige Jahre zuvor mit dem Studium der koreanischen Sprache begonnen hatte. Dass ihr Han Kang beim gesamten Übersetzungsprozess zur Seite gestanden hatte, geriet während dieser Aufregung schnell in den Hintergrund.Die deutsche Fassung “Die Vegetarierin” wurde aus dem Koreanischen von Ki-Hyang Lee geschaffen, also nicht über den Umweg des Englischen, wie öfter bei asiatischen Werken und stammt aus dem Jahre 2016. Vor 2 Jahren wurde Han Kang dann als erster koreanischer Schriftstellerin der Nobelpreis für Literatur zugesprochen.Ein hartes Werk, trotzdem eine Empfehlung, vielleicht ist jetzt der Frühling mit seinem hellen Licht eine gute Zeit für diese Lektüre. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit lobundverriss.substack.com

Može li se od male mjesečne štednje stvoriti milijunaša? Njemačka uvodi "Frühstart‑Rente" – ranu startnu mirovinu za djecu. Nenad Kreizer objašnjava kako složena kamata i pametne investicije mogu pretvoriti skroman početak u veliko nasljedstvo. Koji su stvarni rizici i druge opcije, Maja Marić razgovara sa financijskim savjetnikom Dušanom Šubarevićem. Von Maja Maric.

Koliko jezika govorite – jedan, dva ili tri? Nova istraživanja pokazuju da višejezičnost može usporiti biološko starenje. U ovoj epizodi Filip Slavković govori kako prebacivanje između jezika jača mozak, dok znanstvenica i muzičarka Karla Hajman s Majom Marić dijeli svoje iskustvo odrastanja u višejezičnom okruženju i govori što nam jezici mogu donijeti u starosti. Von Maja Maric.

Najnoviji medijski slučaj optužbi za digitalno nasilje, poznatog para Ulmen-Fernandez, potaknuo je novu raspravu u zakonskoj i pravnoj zaštiti od digitalnog nasilja na internetu. Posebice o tzv. deep fake pornografiji i krađi identiteta. Da li je i kako moguća zaštita od te vrste nasilja? Nenad Kreizer o tome razgovara sa stručnjakinjom za sigurnost na internetu Katarinom Jonev. A od kolege Filipa Slavkovića više saznajemo o vrućoj raspravi u Njemačkoj o potrebi hitnih zakonskih promjena. Von Nenad Kreizer.

On this episode of the Burlington Humane Podcast, We will talk with Burlington Humane's Volunteer Coordinator, Tali Bar-Or, about the importance of BHS volunteers and the many ways people can get involved. Plus we will hear from some of our volunteers and find out why...

Slips und BHs für Ayatollah Khomeini? Showmaster Rudi Carrell löst in "Rudis Tagesshow" durch einen Satire-Beitrag diplomatische Verstimmungen aus und entschuldigt sich.

In this episode, host Emma Sellers, MS, sits down with Afsoon Moktar, PhD, MSc, EMBA, BSN, BHS, CT (ASCP), professor in the Physician Assistant Program at Massachusetts College of Pharmacy and Health Sciences, and Minh Tran, MPAS, PA-C, an emergency medicine PA at Newton-Wellesley, to explore their experiences in the Future Educator Fellowship. Dr. Moktar reflects on mentoring the next generation of clinician educators and explains how the fellowship's structure, support, and sense of community make an academic career feel both accessible and sustainable. Tran shares how the program broadened her understanding of PA education beyond the classroom, introducing her to curriculum design, assessment, accreditation, leadership, and intentional mentorship. She also discusses the shift from being clinically proficient to learning how to teach with clarity and purpose. Together, they examine the intensity of PA training, the many responsibilities faculty members carry, and the evolving landscape of recruiting and supporting educators. They offer practical advice for aspiring faculty: begin teaching before you feel fully ready, seek strong mentors, build community to prevent burnout, and remain curious as you grow. This episode is sponsored by Logan University. The PA Path Podcast is produced by Association Briefings.

As part of our 2026 Outlook Series, we asked you for your picks of the top ETFs for the year ahead, and in a recent episode of Buy Hold Sell, we ran the ruler over five of the most-picked ETFs. But we like to keep our guests on their toes, which is why we're back with a bonus round of Buy Hold Sell to run through nine more of the ETFs that made the list.  Back in the BHS hot seats are Daniel Kelly of Viola Private Wealth and Adam Dawes of Shaw and Partners to give the quick fire calls on ETFs covering everything from gold miners to Asian tech. 2 guests. 9 ETFs. 4 minutes. Hear how they got on.  This episode was filmed on Wednesday, 11 February 2026.  

Broadcast date: February 24th, 2026, 18:30 CET Artificial Intelligence is everywhere — but how do engineering organizations move beyond experimentation and isolated pilots toward real, scalable impact? In this episode of the MBSE Podcast, we welcome Prof. Dr. Thomas Meenken and Alexander Krumm, two experts who combine deep methodological expertise with hands-on industrial scaling experience. Thomas brings academic rigor and industry leadership experience from BHS, Roche, and Zeiss. Alexander, a seasoned system architect, contributes large-scale implementation expertise from Continental, CARIAD, and CLAAS. Together, they share practical insights from real-world projects conducted through their companies VPATH AI and AI Powered Engineering — spanning the journey from first pragmatic AI agents to agentic workflows and ultimately to integrated Engineering Intelligence platforms. What you will learn: Scaling AI without frontloading perfectionYou don't need perfect data to start. AI can actively help structure and clean information from the very first use case. Learn how companies move from isolated quick wins to a scalable, integrated platform approach. From isolated agents to Engineering IntelligenceTrue scaling requires context — understanding technical decisions, organizational constraints, resource bottlenecks, and skills gaps. We discuss what it really takes to industrialize AI in engineering environments. Lessons learned from real implementationsAI should act as a relevance filter — protecting overloaded teams from data overflow and overspecification. One key benefit: drastically reduced onboarding time for complex software systems, even when legacy documentation is incomplete or missing. Strategic advice from the fieldAI adoption is an organizational learning journey — not a one-time software purchase. Why expert-led implementation projects with tool vendors matter far more than simply buying licenses, and how to shape an AI strategy that truly fits your company. Watch the livestream on YouTube or catch it later on YouTube, Spotify, iTunes, or Amazon Music. Stay tuned and subscribe to the MBSE Podcast on your favorite platform! #MBSE #AI #ModelBasedSystemsEngineering #SystemsEngineering #MBSEPodcast Der Beitrag Episode 65: Scaling AI in Engineering with Alexander Krumm and Prof. Dr. Thomas Meenken erschien zuerst auf The MBSE Podcast.

For the episode of the Buzz, we investigated how the Black Student Union leaves its mark on students and the BHS community.This episode was produced by Zazie Duchene. Interviews were conducted by Julius Braun, Ámela Amego, and Taylor Reynaud, and the editing was done by Manushi Shah.

Mezzosopranistka a vyhľadávaná pedagogička. Významná osobnosť slovenskej hudobnej scény, ktorá je pedagogičkou viac ako 200 úspešných operných aj muzikálových spevákov. Počas svojej kariéry účinkovala ako sólistka v mnohých krajinách sveta i ako členka poroty na medzinárodných súťažiach. Študovala na bratislavskej VŠMU a aj na Akademie für Musik und darstellende Kunst vo Viedni. Je členkou viacerých organizácií a festivalov, napríklad festivalového výboru BHS a nositeľkou významných ocenení, napríklad štátneho vyznamenania Rad Ľudovíta Štúra II. triedy prezidenta (2010), či Zlatá medaila za zásluhy o Rakúsku republiku Das Goldene Ehrenzaichen. Pochádza z významnej rodiny. Jej starý otec Pavol Blaho bol lekár a národný dejateľ, otec Ján Blaho bol tenorista, prvý slovenský profesionálny operný spevák. Pochádza zo Skalice. | Hostka: Eva Blahová (mezzosopranistka a pedagogička). | Moderuje: kata Martinková. | Tolkšou Nočná pyramída pripravuje Slovenský rozhlas, Rádio Slovensko, SRo1.

Metaklapa iz Hrvatske je ponovo u Nemačkoj - 30.1. Keln (Kulturkirche), 31.1. Lajpcig (Peterskirche) i 1.2. Hamburg (Elbphilharmonie). O spoju tradicionalnog dalmatinskog pevanje sa hevi-metalom Boris Rabrenović razgovora sa Borisom Capkovićem. Bariton Metaklape, između ostalog, otkriva šta je basista i osnivač grupe Iron Maden, Steve Harris, rekao kada je čuo a cappella verziju svoje pesme. Od Zorana Ćatića iz Sarajeva saznajemo kakvih novosti ima na muzičkoj sceni Bosne i Hercegovine. Von Boris Rabrenovic.

- Squirtacular Stories  - Girl's tournament winners  - BHS teams on the move - GHS playoffs around the corner  - NCAA chatter 

U Srbiji se ponovo zaoštravaju odnosi studenata i vlasti. Policija interveniše na fakultetima, studenti se vraćaju na ulice, a vlast poručuje da nema razgovora. Istovremeno studentski pokret dobija i prve političke obrise koji će odgovarati mnogima. Radi li se o populizmu ili realnim planovima, Maja Marić razgovara sa politologom Ognjenom Gogićem? Šta se zapravo događa u Srbiji donosi Aleksandar Timofejev. Von Maja Maric.

Američki predsjednik Donald Trump svojim vanjskopolitičkim odlukama pokazuje da transatlantski savez više nije stabilan i predvidiv. Medjunarodni odnosi su u ozbiljnoj krizi, Europa radi na vlastitoj obrambenoj autonomiji dok se najavljuju nove carine. Hoće li Grenland biti okidač za raspad savezničkih odnosa? Maja Marić i Nenad Kreizer govore o pozadini Trumpovih poteza, a geopolitički stručnjak Boško Jakšić objašnjava može li Europa opstati bez SAD-a. Von Maja Maric.

Potrošači osjećaju posljedice rastućih cijena hrane. U ovom izdanju podcasta govorimo o utjecaju inflacije i mjerama vlade, pratimo što potrošači zaista mogu priuštiti. Maja Marić s kolegom Sinišom Bogdanićem uspoređuje cijene hrane u Njemačkoj i Hrvatskoj, a Ljubo Jurčić, profesor na Ekonomskom fakultetu Sveučilišta u Zagrebu i nekadašnji ministar gospodarstva u hrvatskoj vladi govori o neskladu između troškova i prihoda te izazovima s kojima se suočavaju obitelji i umirovljenici u Hrvatskoj. Von Maja Maric.

U petak 23. januara u gradu Monhajmu na Rajni nastupaju sastav Royal Street Orchestra iz Vupertala i DJ Jugotonka iz Berlina. To veče je ujedno i prvo u nizu događaja koje pokreće ekipa zvana „Kuka i Buka“, koja balkansku muziku želi da predstavi u jednom savremenom i urbanom kontekstu. Boris Rabrenović razgovora sa Vedadom Fazlićem, jednim od organizatora koncerta. Kolega Zoran Stošić se osvrće na neka dobra, ali nekomercijalna prošlogodišnja izdanja iz Hrvatske. Pripremili smo i dobru muziku! Von Boris Rabrenovic.

Velike vremenske nepogode pogodile su Evropu, od ledene kiše u Nemačkoj i zatvorenih škola do snega i poplava u regionu. U Bosni i Hercegovini, međutim, ponavlja se stari problem – nespremnost institucija. Gradovi su zameteni, sela odsečena, odgovornost se prebacuje. O tome zašto BiH iz godine u godinu nespremno dočekuje nepogode Boris Rabrenović u ovom izdanju podkastu razgovara sa sarajevskim dopisnikom Amirom Sužnjem i inženjerom Fuadom Babićem. Von Boris Rabrenovic.

Godina koja je pred nama donosi mnoge novine u njemačkoj svakodnevici, počevši od mirovina, poreza pa sve do zdravstvenog osiguranja i karte javnog prijevoza. 2026. će i u političkom smislu, zbog izbora u nekoliko saveznih zemalja, biti uzbudljiva godina. Nenad Kreizer i Maja Marić donose pregled najvažnijih promjena koje će utjecati na život građana i govore o političkim i ekonomskim izazovima koje stoje pred Njemačkom. Von Nenad Kreizer.

- GHS look ahead  - BHS scores and events  - Tony loves Jefferson and Rosemount - World Junior inside Press Box

- BHS recap  - GHS summary  - Lumberjack championship chatter  - Youth takes 

- MN is the center of the hockey world  - GHS top games  - BHS top games - The 3 points of Joe's life cross paths  - Lumberjack Cup

This episode of In Stride is sponsored by VetCS. VetCS is an equine veterinarian–founded company creating science-backed hemp products for everything from joint support to calming solutions for stressful situations. Their clean, consistent formulas are made by horse people who truly understand horses. Visit https://vetcs.com/pages/in-stride to purchase and use code InStride20 for 20% off.  This episode is also sponsored by The Equestrian College Advisor. Navigate the college search with confidence and find the right fit for both academics and riding. Visit equestriancollegeadvisor.com to learn more and book a consultation.  In this episode of “In Stride,” Sinead is joined by BHS-certified eventing and dressage coach Andrea Pfeiffer.  Andrea Pfeiffer is a BHS-certified trainer with more than 30 years of experience developing horses and riders to their highest potential across both eventing and dressage. Based at Chocolate Horse Farms in Petaluma, CA, she coaches a wide range of riders whose success reflects her thoughtful, dedicated approach. Andrea is the winner of the 2022 Equus Award presented by the Sonoma County Horse Council and actively develops horses in partnership with top event rider Tommy Greengard. Beyond her work in sport, she serves as vice president for the Petaluma COTS Committee on the Shelterless and sits on the Board of Directors for Giant Steps Therapeutic Riding Center.  Andrea reflects on the many chapters of her life and the community she's built within the horse world, including:  • How Chocolate Horse Farms began, the vision behind it, and how it's evolved over the years  • Her work supporting the shelterless population in Petaluma through the COTS organization, and why that mission matters to her  • Her partnership with Tommy Greengard and the process of finding, developing, and producing top-quality horses together  • The training principles that guide her work today and how her approach has shifted over the past two decades  Join Andrea and Sinead for an inspiring conversation about purpose, partnership, and the impact one person can have in their community, both inside and outside the arena.    In Stride is brought to you by Ride iQ. Ride iQ helps everyday riders ride with more clarity, confidence, and purpose through on-demand audio lessons from world-class coaches. Members also get weekly live Q&As with equestrian experts, exclusive podcast episodes, dressage test playbooks, and supportive community conversations that make learning feel fun and doable. If you want to give it a try, you can learn more and start your free 14-day trial at Ride-iQ.com⁠. For Black Friday, use code FRIDAY35 to get 35% off your first month or your first year. Want straightforward, expert advice on keeping your horse sound and thriving? Dr. Erica Lacher's eight-part program, Horse Health Essentials, is now available, and you can use code POD35 for 35% off. Learn more at RideIQElevate.com/horse-health.

La tertulia semanal en la que repasamos las últimas noticias de la actualidad científica. En el episodio de hoy: Cara B: -Explorando la física de fusiones de agujeros negros con asimetría y mucho giro (00:00) -La posibilidad futura de usar imágenes de agujeros negros para poner a prueba la relatividad general (31:30) -Búsqueda con LHAASO de explosiones correspondientes a la evaporación de BHs primordiales (53:00) -Señales de los oyentes (1:10:00) Este episodio es continuación de la Cara A. Contertulios: Gastón Giribet, Francis Villatoro, Héctor Socas. Imagen de portada realizada con Midjourney. Todos los comentarios vertidos durante la tertulia representan únicamente la opinión de quien los hace... y a veces ni eso

BHS vs CHS 112125 by KANE 1240 AM

Join me with Adael Bryant—soldier, elite fighter, Krav Maga, Muay Thai, and BJJ martial artist—as he reveals the raw truth behind combat, trauma, and inner war. Discover why Warrior Nation exists: to rebuild men and women with strength, discipline, purpose, and unbreakable brotherhood. No warrior walks alone. In this podcast interview we also discuss EP, executive protection work as Bryant and myself have worked on many protection details through our security company in Jerusalem, BHS. We share some secrets of our trade and behind the scenes tips for security professionals. We finish by discussing Adael's initiative to combat PTS through his Warrior Nation platform.Support Us on Patreon: ⁠https://www.patreon.com/cryforzion⁠Follow Adael Bryant here:Website: warriornationofficial.comInstagram: @adaelbryant@warriors_nation_wnhttps://bhsglobalsecurity.com/#Podcast #Israel #BreakingIsraelNews #DoronKeidar #TheDoronKeidarPodcast #adaelbryant #warriornation #warrior  

- Blue Ox recap + highlights - GHS notable results  - Intriguing early BHS matchups - Gopher chatter

-All-American Girls results -GHS scores  -GHS no box scores -BHS potential returners  -Tony's kick at the NCAAM rankings can -Blue Ox chatter 

For this week's episode of the Buzz, we looked into how BHS students and coaches navigate representation of latinx athletes in their sports.Thank you for listening to this week's episode of the Buzz!This episode was produced by Zazie Duchene, and interviews were conducted by Lukas Smith and Alina Kennedy. The narration was recorded by Lukas Smith, and the audio editing was done by Manushi Shah. 

Rentnersportarten, Hollywoodstars, die über den Pups ihrer Frau sprechen und Wandtattoos – darum geht´s mit Marlene Lufen. Gemeinsam mit Barbara Schöneberger absolviert Marlene Lufen unsere große „Sommer-Olympiade“. Es wird gerülpst, geblasen und am Schluss werden die BHs ausgezogen. Das und vieles mehr, hört ihr in dieser Podcastfolge!

Welcome back, BHS families! In this first episode of the new academic year, host Mr. Justin Smith sets the tone for a successful start at Blackman High School. Tune in each week as we cover essential back-to-school information—from tools and procedures to key dates and exciting upcoming events. Whether you're a returning student or new to the Blaze community, this episode will help you get organized and stay informed.

Today on the show, we're diving into a shifting real estate landscape where inventory lingers, and deals don't move like they used to. The old-school obsession with listings just doesn't cut it anymore.  Client over Listing isn't just a catchy phrase—it's a call to action. Today's guests are Jared Antin, BHS' Executive Director, and Molly B. Townsend of Molly B. Townsend Coaching & Consulting, to unpack why today's most effective agents are shifting from a property-first mindset to a people-first approach. The modern agent isn't just a marketer of homes—they're a strategist, a therapist, and a trusted guide through the highs and lows of the buying and selling journey. Because in today's market, listings don't close deals—relationships do. Stick with us as we explore how putting the client at the center of everything isn't just good business—it's the only way forward.

At the BHS, Dave was able to chat with St. John Fisher University (NCAA) goaltender Marcus Ouellet, who was skating with prospects and other players from around the hockey world!     Follow the show on Twitter (aka X): @Toronto3rd 

In this "Meet the Experts" HeartTalk, host Melanie Lawson, MS is joined by Jaime Warren Ed.D., MBA, BHS, CNMT, NCT, vice president of Care Transformation Services at MedAxiom. With over two decades of clinical and executive experience, particularly in imaging services and hospital operations, Jaime shares insights into optimizing cardiovascular imaging spaces to improve workflows and team performance. Learn what motivates Jaime as a leader and what inspires her beyond the workplace.Watch the episode here: https://hubs.li/Q03yVcgK0

The parents and volunteers are major parts of making the Black Hockey Summit a success, so Dave and Avry caught up with Oliver Prince, a hockey parent and former pro basketball player who worked at the BHS this past weekend!    Follow 3rd Intermission on Twitter (aka X): @Toronto3rd 

Topics:   BHS Jingle, Liver King, Saltines BONUS CONTENT: The Liver King Follow-up, Making Disciples   Quotes: “When do we teach how to bless our enemies?” “Our problems seem, universally, to come from lack of discipleship.” “I'm trying to cling to every I.Q. point.” “I think it's just a matter of vision.” . . . Holy Ghost Mama Pre-Order! Want more of the Oddcast? Check out our website! Watch our YouTube videos here. Connect with us on Facebook! For Christian banking you can trust, click here!

Sommerzeit ist «oben ohne»-Zeit. Doch: Für Männer ist es nach wie vor normaler, sich mit nacktem Oberkörper zu zeigen. Eine Nebensächlichkeit? Oder ein Gradmesser für Gleichberechtigung im Umgang mit dem Körper? Alice Henkes hat darüber mit der Buchautorin Julia Fritzsche gesprochen. Auf dem Balkon hinter Geranien und Kletterranken oder auf dem eigenen Handtuch auf der Liegewiese sonnen auch Frauen sich gern oben ohne. Doch mit nacktem Oberkörper in der Schlange am Eisstand stehen oder durch den Wald wandern? Eher nicht. Doch warum irritieren Frauen, die oben ohne gehen, während das gleiche Verhalten bei Männern meist als normal hingenommen wird? Woher kommt die Scham? Was hat das An- oder Ausziehen von BHs und Bikini-Oberteilen mit Selbstbestimmung zu tun? Und welche Rolle spielen die Social-Media-Kanäle dabei? Buchhinweis: Julia Fritzsche: Oben ohne. Nautilus Erstsendung: 7.5.2025

All the news from Hang's domination at the Pan American Championships, Sugihara podiuming all over the place at Asian Championships.  TICKETS ON SALE NOW FOR LIVE SHOW CHICAGO  Friday, July 18th at the world famous iO Theater. Attend virtually or in-person for games, prizes and a secret guest Q&A.  HEADLINES Can we please prioritize athlete safety? There were A LOT of issues with the mens' equipment at the Pan American Championships, but luckily everyone survived Jayla Hang (USA) and Felix Dolci (Canada) won the all-around titles The USA's mens and women teams won the Pan American team titles Chuso got injured in the vault final at Asian Championships, but the Olympic Channel is reporting she will still compete in Tashkent on her 50th birthday GYMTERNET NEWS MyKayla Skinner supports Riley Gaines and says Simone Biles "belittled, dismissed, and ostracized" her behind the scenes Are we taking the bait by discussing this at all? Mailie O'Keefe receives the Operations Specialist Award and will be staying at Utah for another year NCAA Coaching updates Geralen Stack-Eaton, former Alabama gymnast and Minnesota associate coach, is the new head coach at Cal Simone Brown switched her commitment from Clemson to Arkansas Former Utah gymnast, Jessie (Duke) McDonough, is the new Clemson assistant coach Former Oklahoma gymnast, Olivia Trautman, is now the assistant coach at Utah State Ragan Smith is the new associate coach at Iowa State Corinne Tarver, former Fisk head coach, was named the head coach at Southern Connecticut State University Mary Lou Retton pled "no contest" and said her actions were "completely unacceptable" 2025 Pan American Championships The US women won the team gold comfortably. Watch on PanAm Sports Why bronze was an extremely promising finish for this Brazilian team Helzly Rivera gave us all the drama during the team and all-around competitions Are the beam judges OK? What was up with all the raised scores? Something was definitely off about scoring because our favorite Argentinian beam worker, Isabella Ajalla, didn't even make the beam final??! The Panamanian women had an AMAZING competition  Karla Navas won vault gold with her legit round-off, half-on, full-off Panama qualified for team finals in fourth, AHEAD OF BRAZIL! Jayla Hang Simone'd this meet by winning a medal in every round of competition including team and all-around gold Why Lia Monica Fontaine is Canada's new "it-girl" 2025 Asian Championships China won the team final by about 0.4 over Japan We don't have any pity for Japan's leadership because they only competed with four gymnasts!!! China and Japan finish Asian Championships tied with seven medals each Can someone get Chuso to take a nap?? Chusovitina was injured after her first vault in event finals Nakamura Haruka (Japan) won the "Pussilanimouses Will Never be Heroes" award with her huuuge Def Should Qin Xinyi (China) have won bars gold over Nakamura? Let's discuss Hwang Seohyun (South Korea) upset Zhou Yaqin (China) for beam gold with her stellar BHS to back-full series Sugihara Aiko won four medals here, including all-around gold which she finally is getting 10 years after her Asian Championships debut Tonya Paulsson made her international debut for Taiwan, why her fourth-place all-around finish is huge for the program Feedback Did Chuso make a mistake with her Paris qualifiying strategy  LA2028 Mixed Team Final - can alternates be used How can an Xcel parent learn from GymCastic Has an emergency team ever been called in to replace another Eligabilty Calculus DiCello 7th year This episode is dedicated to the memory of coach, judge and mentor to many, Dean Ratliff. Listen to his judging myth buster episode here. BONUS CONTENT  Join Club Gym Nerd (or give it as a gift!) for access to weekly Behind the Scenes episodes. Club Gym Nerd members can watch the podcast being recorded and get access to all of our exclusive extended interviews, Behind The Scenes and College & Cocktails. Not sure about joining the club?  College & Cocktails: The Friday Night NCAA Gymnastics Post-Meet Show is available to sample (even if you aren't a Club Gym Nerd member yet). Watch or listen here. 2025 College & (M)Cocktails menu (including mocktails of course) MERCH GymCastic Store: clothing and gifts to let your gym nerd flag fly and even “tapestries” (banners, the perfect to display in an arena) to support your favorite gymnast! Baseball hats available now in the GymCastic store NEWSLETTERS Sign up for all three GymCastic newsletters  FANTASY GAME: GymCastic 2025 College Fantasy Game now open. Never too late to join!  RESOURCES Spencer's essential website The Balance Beam Situation  Gymnastics History and Code of Points Archive from Uncle Tim RESISTANCE  Submitted by our listeners. ACTION Indivisible Practical ideas about what you can actually do in this moment, check it out: indivisi.org/muskorus 5Calls App will call your Congresspeople by issue with a script to guide you Make 2 to your Congressional rep (local and DC office). 2 each to your US Senators (local and state offices) State your name and zip code or district Be concise with your question or demand (i.e. What specific steps is Senator X taking to stop XYZ) Wait for answer Ask for action items -  tell them what you want them to do (i.e. draft articles of impeachment immediately, I want to see you holding a press conference in front of...etc.) ResistBot Turns your texts into faxes, postal mail, or emails to your representatives in minutes ACLU Mobile Justice App Allows you to record encounters with public officials while streaming to your closest contacts and your local ACLU; REPORT any abuse by authorities to the ACLU and its networks. LAWSUITS Donate to organizations suing the administration for illegal actions ACLU, Southern Poverty Law Center, Northwest Immigration Law Project STAY INFORMED Suggested podcasts:  Amicus, Daily Beans, Pod Save America, Strict Scrutiny Immigrant Rights Know Your Rights Red Cards, We Have Rights Video, Your Rights on trains and buses video  

#FenceFam Sitting down talking shop with ALL walks of life in the fence world is why I love getting to live events! That's why the MFA Retreat is one event on the calendar I never miss! Listen in on the different mentalities and stages in business us four are at and the candid conversations BHS at the MFA retreat!      Cheers! Remember to like, share, comment and REVIEW!   The Fence Industry Podcast Links: IG @TheFenceIndustryPodcast FB @TheFenceIndustryPodcastWithDanWheeler TikTok @TheFenceIndustryPodcast YouTube @TheFenceIndustryPodcastWithDanWheeler Visit TheFenceIndustryPodcast.com Email TheFenceIndustryPodcast@gmail.com Mr. Fence Companies:    IG @MrFenceAcademy FB @MrFenceAcademy TikTok @MrFenceAcademy YouTube @MrFenceAcademy Mr. Fence Tools https://mrfencetools.com Mr. Fence Academy https://mrfenceacademy.com   Gopherwood & Expert Stain and Seal IG @stainandsealexperts  FB @ExpertProfessionalWoodCare YouTube @Stain&SealExperts  FB Group Stain and Seal Expert's Staining University  Visit RealGoodStain.com Visit Gopherwood.us   Kencove Farm Fence Supplies IG @KencoveFarmFence FB @KencoveFarmFenceSupplies TikTok @KencoveFarmFenceSupplies YouTube @KencoveFarmFence Visit kencove.com   Elite Technique Visit getelitetechnique.com   Greenwood Fence Visit greenwoodfence.com   FenceNews Visit fencenews.com   Ozark Fence & Supply promo code: TFIP15 for 15% off! Visit ozfence.com   Benji with CleverFox for all your FENCE website needs! Visit cleverfox.online     Stockade Staple Guns Visit stockade.com   Bullet Fence Systems Visit bulletfence.com   ZPost Metal Fence Posts Visit metalfencepost.com   The Fence Industry Podcast is Produced by "Rob The Producer" Connect with him at justrobnoble@gmail.com for availability and rates.  

For this week's episode, we looked into how different AAPI cultures are represented in Berkeley High's curriculum. We sat down with teachers and a current BHS student.This episode was produced and narrated by Zazie Duchene. Interviews were conducted by Elsa Dietz and Julia Brimmer. Manushi Shah edited this episode. 

Skupina odborníků spočítala, že minimální důstojná mzda byla loni v celém Česku 46 tisíc korun hrubého, v Praze a v Brně skoro 54 tisíc. Co může udělat stát, aby měli lidé dostatečný životní standard? „Vláda může snížit tlak na mzdy zlevněním bydlení,“ navrhuje pro Český rozhlas Plus spoluautor studie Jan Bittner, který působí na VŠE. „Za bytovou krizi může nepovedená digitalizace stavebního řízení,“ reaguje poradce premiéra, hlavní ekonom BHS Štěpán Křeček.

In this episode, Michaela Ayers explores the transformative power of love, creativity, and community care. Reflecting on her journey through the Seeda School for Black feminist worldbuilding, Michaela shares how the recovery of her creative spirit has shaped her latest offering—The Art of Black Love, a collage and memory workshop. Join us inside Wa Na Wari, a historically Black home turned cultural space, where participants gather to reflect on love in all its forms. Listen as workshop attendees, including Rachel Chapman, bring their memories to life through creative writing and collage. Resources: Sign up for Michaela's Creative Moments newsletter to learn more about her offerings. To listen to Act II, join BHS on Substack. Discover the work of Rachel Chapman, Associate Professor of Cultural Anthropology. Learn more about Ayana Zaire Cotton and Seeda School, a liberatory space that explores Black feminist worldbuilding and creative actualization. Check out Wa Na Wari's work advancing belonging through Black arts and Culture in Seattle. 

Brattleboro Historical Society is about to unveil a project to reach locals and visitors who are either in Brattleboro for a look or visiting via the BHS website. The project is titled “Memories of Brattleboro”. We are in the process of developing historic site markers for Brattleboro's historic properties. A brief description will include a QR code taking the viewer, if desired, to a more in-depth media presentation about the property. This recording shares info that will be available at the Hooker-Dunham building on the eastside of Main Street.

There's something special about being from Detroit!! Tune into this episode of #TheBeRuthlessShow - for an extra special Detroit vs Everybody episode!!! OnePride!! You'll hear allllll about the GRIT you have when you come from The D!! You'll hear allll about the hometown speakers participating in #HealingTogetherThroughtheHolidays Because Detroit cares!! Detroit fans care!! And my BHS and U of M Alumni communities really care The LIVE venue will be announced and the FREE tickets will be available! Get your virtual ⁠FREE tickets now⁠. https://www.eventbrite.com/e/735880356957?aff=oddtdtcreator

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).