Podcast appearances and mentions of edward young

Watch This Episode On YouTubeThis is as close as I've ever been to going Joe Rogan style, four hour interview.I've never talked with someone so willing to discuss the history of cinema (in this case, Taiwanese) than my guest today, Birdy Wei-Ting Hung. She directed the brilliant film, A BRIGHTER SUMMER DAY FOR THE LADY AVENGERS (2024), which screened at Slamdance.In order to make the film, she drew on years of reading history and watching cinema. If you loved school, or even if you didn't, prepare for the best class ever with Birdy.In this episode, we discuss:how she became a subject matter expert on Taiwanese cinema and learned to love horror films;how Edward Young and other filmmakers influenced her film;if a critic can take their own biases out of their judgment on a particular film and whether students of film can see that in others' works;Sean Baker's influence on her type of filmmaking and the bravery to take on subjects like sexual awakening, which is a theme of her film;who she thinks are female directors taking similar steps and her thoughts on labels;what her first screening at Fantastic Fest and in Taiwan was like;why Slamdance? it's her first time at the festival;does she consider herself a California filmmmaker?her work on music videos and what her first feature looks like -- "I'm not one of those people that has to be working on a feature"Birdy's Indie Film Highlights: MAULED BY A DOG (2024) dir. by Sion Owens; THE STAG (2023) dir. by An ChuLinks:Follow Birdy Wei-Ting Hung On InstagramVideo Essay For A BRIGHTER SUMMER DAY FOR THE LADY AVENGERS (2024)Support this podcast at — https://redcircle.com/first-time-go/exclusive-content

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).

Melvyn Bragg and guests discuss one of the major figures in Victorian British politics. Disraeli (1804 -1881) served both as Prime Minister twice and, for long periods, as leader of the opposition. Born a Jew, he was only permitted to enter Parliament as his father had him baptised into the Church of England when he was twelve. Disraeli was a gifted orator and, outside Parliament, he shared his views widely through several popular novels including Sybil or The Two Nations, which was to inspire the idea of One Nation Conservatism. He became close to Queen Victoria and she mourned his death with a primrose wreath, an event marked for years after by annual processions celebrating his life in politics.WithLawrence Goldman Emeritus Fellow in History at St Peter's College, University of OxfordEmily Jones Lecturer in Modern British History at the University of ManchesterAnd Daisy Hay Professor of English Literature and Life Writing at the University of ExeterProducer: Simon TillotsonReading list:Robert Blake, Disraeli (first published 1966; Faber & Faber, 2010)M. Dent, ‘Disraeli and the Bible' (Journal of Victorian Culture 29, 2024)Benjamin Disraeli (ed. N. Shrimpton), Sybil; or, The Two Nations (Oxford University Press, 2017)Daisy Hay, Mr and Mrs Disraeli: A Strange Romance (Chatto & Windus, 2015)Douglas Hurd and Edward Young, Disraeli: or, The Two Lives (W&N, 2014)Emily Jones, ‘Impressions of Disraeli: Mythmaking and the History of One Nation Conservatism, 1881-1940' (French Journal of British Studies 28, 2023)William Kuhn, The Politics of Pleasure: A Portrait of Benjamin Disraeli (Simon & Schuster, 2007)Robert O'Kell, Disraeli: The Romance of Politics (University of Toronto Press, 2013)J.P. Parry, ‘Disraeli and England' (Historical Journal 43, 2000)J.P. Parry, ‘Disraeli, the East and Religion: Tancred in Context' (English Historical Review 132, 2017)Cecil Roth, Benjamin Disraeli, Earl of Beaconsfield (New York Philosophical library, 1952)Paul Smith, Disraelian Conservatism and Social Reform (Routledge & Kegan Paul PLC, 1967)John Vincent, Disraeli (Oxford University Press, 1990)P.J. Waller (ed.), Politics and Social Change in Modern Britain (Prentice Hall / Harvester Wheatsheaf, 1987), especially the chapter ‘Style and Substance in Disraelian Social Reform' by P. GhoshIn Our Time is a BBC Studios Audio Production

Melvyn Bragg and guests discuss one of the major figures in Victorian British politics. Disraeli (1804 -1881) served both as Prime Minister twice and, for long periods, as leader of the opposition. Born a Jew, he was only permitted to enter Parliament as his father had him baptised into the Church of England when he was twelve. Disraeli was a gifted orator and, outside Parliament, he shared his views widely through several popular novels including Sybil or The Two Nations, which was to inspire the idea of One Nation Conservatism. He became close to Queen Victoria and she mourned his death with a primrose wreath, an event marked for years after by annual processions celebrating his life in politics.WithLawrence Goldman Emeritus Fellow in History at St Peter's College, University of OxfordEmily Jones Lecturer in Modern British History at the University of ManchesterAnd Daisy Hay Professor of English Literature and Life Writing at the University of ExeterProducer: Simon TillotsonReading list:Robert Blake, Disraeli (first published 1966; Faber & Faber, 2010)M. Dent, ‘Disraeli and the Bible' (Journal of Victorian Culture 29, 2024)Benjamin Disraeli (ed. N. Shrimpton), Sybil; or, The Two Nations (Oxford University Press, 2017)Daisy Hay, Mr and Mrs Disraeli: A Strange Romance (Chatto & Windus, 2015)Douglas Hurd and Edward Young, Disraeli: or, The Two Lives (W&N, 2014)Emily Jones, ‘Impressions of Disraeli: Mythmaking and the History of One Nation Conservatism, 1881-1940' (French Journal of British Studies 28, 2023)William Kuhn, The Politics of Pleasure: A Portrait of Benjamin Disraeli (Simon & Schuster, 2007)Robert O'Kell, Disraeli: The Romance of Politics (University of Toronto Press, 2013)J.P. Parry, ‘Disraeli and England' (Historical Journal 43, 2000)J.P. Parry, ‘Disraeli, the East and Religion: Tancred in Context' (English Historical Review 132, 2017)Cecil Roth, Benjamin Disraeli, Earl of Beaconsfield (New York Philosophical library, 1952)Paul Smith, Disraelian Conservatism and Social Reform (Routledge & Kegan Paul PLC, 1967)John Vincent, Disraeli (Oxford University Press, 1990)P.J. Waller (ed.), Politics and Social Change in Modern Britain (Prentice Hall / Harvester Wheatsheaf, 1987), especially the chapter ‘Style and Substance in Disraelian Social Reform' by P. GhoshIn Our Time is a BBC Studios Audio Production

For centuries, under the rubrics of dalīl al-khiṭāb, mafhūm al-mukhālafa, and al-istidlāl bi-l-ḥaṣr, Muslim legal theorists debated the validity of affirming for what is unspoken the contradictory of the ruling for what is spoken. Put differently, if revelation links a ruling to a specified attribute of a thing, does this entail (linguistically, logically, or in some other way) the opposite ruling for what lacks that attribute? Referring to a common example: Does the Prophet's assertion that zakāt is due on free-grazing sheep (fī sāʾimat al-ghanam zakāt) entail that zakāt is not due on fodder-fed sheep? Navigating the confluence of linguistic and logical implication, uṣūlist discourse on this issue reached a considerable degree of refinement, and has inspired a number of informative studies in past decades. So far, however, some important linguistic-logical parallels seem to have escaped notice. First is the fact that propositions which link a ruling to a specified attribute may be formally rendered as conditionals, and the inference “If p then q, not-p, therefore not-q” (with a conditional major premise) constitutes the formal fallacy of denying the antecedent (aka the inverse fallacy); whereas the inference “If and only if p then q, not-p, therefore not-q” (with a biconditional major premise) is valid. Second is the fact that in some cases contextual factors dictate that propositions formulated as mere conditionals (if p then q) should be understood as biconditionals (if and only if p then q), thus allowing valid inferences of the inverse (if not-p then not-q). Third, and on top of these older, logical observations, modern pragmaticians have developed a lively discourse around “conditional perfection”: our tendency to hear conditionals as biconditionals (subconsciously “perfecting the conditional”) and thus to accept inferences of the inverse. As is too often the case with modern theorists, however, they have proceeded in evident ignorance of very rich and relevant premodern discourses. This talk therefore aims first to present select definitions, typologies, and controversies of the uṣūlist discourse on dalīl al-khiṭāb, mafhūm al-mukhālafa, and al-istidlāl bi-lḥaṣr, second to understand these with reference to their logical parallels, and third to juxtapose all this with a summary of the modern discourse on conditional perfection, suggesting (as in previous studies) how centuries of refined, premodern Islamic theorising and debate can complement and contribute to the (sometimes re-inventive) efforts of modern theorists.

In this podcast episode, I get the joy of interviewing my wife, Jillian McNeely! In this episode we discuss the launch of her project: Hymnēsis: Framing the Beauty of Scripture with Hymnody. In addition, we announce where you can see her content--especially the release of her Advent Hymn "O Behold! God's People See the Sign!" You can access this Hymn at this YouTube Video: https://youtu.be/KZPZtJezxy4?si=nuXvI... "O Behold! God's People See the Sign" Words and Music by Jillian McNeely & Laramie Minga Behind the Hymn & Lyric Video --- Subscribe to Hymnēsis and receive a free PDF hymn sheet: https://mailchi.mp/8fcbe2e01269/subsc... --- Find Hymnēsis on social media: facebook.com/hymnesismusic twitter.com/hymnesismusic --- ACKNOWLEDGEMENTS: Many Thanks to Elijah Chambless, Jordan Johnson, Laura Krone, Travis McNeely, Laramie Minga, Lewis Richerson, Rick Thornhill, Randy Trahan, and others who graciously contributed their skills, resources, and encouragement toward this hymn. RESOURCES: Hymnals: Psalms & Hymns to the Living God: https://amzn.to/47BDjce Hymns to the Living God: https://amzn.to/3RhXxSy Hymns of Grace: https://hymnsofgrace.com/ Books on Worship: A Panorama of Christian Hymnody: https://amzn.to/48caovh The Anatomy of Hymnody: (eBay -- currently out of print) What Happens When We Worship by Jonathan Cruise: https://amzn.to/3QRosmw Sound Worship by Scott Aniol: https://amzn.to/3RjWEYz Worship in Song by Scott Aniol: https://amzn.to/3QXv3fp Commentaries on the Bible: The Book of Isaiah (NICOT) by John Oswalt: https://amzn.to/47zBxIz The Prophecy of Isaiah by J. Alec Motyer: https://amzn.to/3GjgEVN The Book of Isaiah by Edward Young: https://amzn.to/40WjIkr Support this podcast: https://podcasters.spotify.com/pod/show/travis-mcneely/support

INSCREVA-SE NO CANAL, AJUDA MUITO

     It is in the understanding of the suffering and death of Christ that the sinner appreciates God's great love and the price that was paid for our salvation. Christ suffered in our place, bearing the penalty that rightfully belongs to us. Scripture tells us that “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). Perhaps no section of Scripture in the Old Testament bears greater testimony to this truth than Isaiah 52:13 through 53:12, in which the prophet reveals the Messiah as the Suffering Servant. Isaiah 53 is mentioned several times in the New Testament as specifically referring to Christ (Matt 8:17; John 12:38; Acts 8:30-35; Rom 10:16; 1 Pet 2:22-25), so that there is no mistake in the minds of the New Testament writers that the passage points to Jesus. According to John Stott, “The New Testament writers quote eight specific verses as having been fulfilled in Jesus…eight verses out of the chapter's twelve are all quite specifically referred to Jesus.”[1] And Arnold Fruchtenbaum notes: "It was Isaiah the Prophet who first provided the hope that the day would come when the burden will be lifted. In Isaiah 53, God declared that the Suffering Servant, the Messiah, would be the sacrifice for sin…The point of Isaiah 53 is basically this: The animal sacrifices under the Mosaic Law were intended to be of temporary duration, a temporary measure only. God's intent was for there to be one final blood sacrifice, and that would be the sacrifice of the Messiah Himself."[2]      In Isaiah 53:10 we observe the Father's judgment on Christ for our sin, and Christ's willingness to be judged in our place. Isaiah wrote, “But the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand” (Isa 53:10). It was the Father's will for the Son to go to the cross to die for sinners, but we must also realize that Christ willingly went to His death and bore the Father's wrath in our place. It is simultaneously true that God sent and Christ went. Jesus was not forced upon the cross, but willingly, in love, surrendered His life and died in our place. Jesus said, “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Paul wrote, “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2), and “Christ also loved the church and gave Himself up for her” (Eph 5:25), and “the Son of God, who loved me and gave Himself up for me” (Gal 2:20). The writer to the Hebrews tells us that Christ “offered up Himself” (Heb 7:27), and “offered Himself without blemish to God” (Heb 9:14).      As a result of Jesus bearing the sin of many, Isaiah wrote, “He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand” (Isa 53:10b). When Isaiah said, “He will see His offspring”, it meant that Christ's death would bear the fruit of spiritual offspring as people turn to Him as Savior and are born again (cf. John 3:3; 1 Pet 1:3, 23). Fruchtenbaum notes, “The Servant's seed would be those who benefit from His death by spiritual rebirth. The moment they accept for themselves His substitutionary death for their sins, they are born again spiritually by the Holy Spirit. By this spiritual rebirth, they become the Servant's seed.”[3] And the phrase, “He will prolong His days” refers to Jesus' bodily resurrection, never to die again. And the phrase, “the good pleasure of the LORD” most likely speaks of heaven's wealth that will be known to those whom Christ will justify and who will share in His riches and heavenly estate (John 14:1-3; 1 Pet 1:3-4).      Though Jesus suffered greatly on the cross, His death was infinitely purposeful, as it satisfied the Father's demands toward our sin, and also justified the many who would trust in Christ as Savior. Isaiah wrote, “As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities” (Isa 53:11). Here is a picture of substitutionary atonement, as the Suffering Servant will “justify the many, as He will bear their iniquities” (Isa 53:11b). Peter also reveals the doctrine of substitution when he states, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). It is important to grasp that Christ bore our sin, but this did not make Him a sinner in conduct. On the other hand, we are declared righteous in God's sight because of the righteousness of Christ imputed to us at the moment of salvation, but this does not make us righteous in conduct. God gives us “the gift of righteousness” (Rom 5:17) at the moment we trust Christ as our Savior. This is what Paul meant when he stated, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21). Paul understood the doctrine of substitution, that Christ died in the place of sinners and that sinners are declared righteous because of the work of Christ credited to their account. This explains Paul's desire to “be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9). Concerning Isaiah 53:11, Edward Young states: "When the servant bears the iniquities of the many and has been punished for the guilt of these iniquities, the act of bearing the iniquities in itself has not changed the character of those whose iniquities are borne. When the iniquities are borne, i.e. when the guilt those iniquities involved has been punished, the servant may declare that the many stand in right relationship with God. Their iniquities will no longer be able to rise up and accuse them, for the guilt of those iniquities has been punished. Thus, they are justified. They are declared to be righteous, for they have received the righteousness of the servant and they are received and accepted by God Himself. Of them God says that they no longer have iniquities, but they do have the righteousness of the servant. This can only be a forensic justification."[4]      If we had stood at the trials of Jesus, seen His beatings, seen His crucifixion and sat at the foot of the cross, surely we would have wept at the injustice and brutal cruelty of it all. However, the Scripture reveals that it was the will of God that Christ go to the cross and die for sinners (Acts 2:23; 4:28), that His death would be an atoning sacrifice that satisfied every righteous demand of the Father (Rom 3:25; 1 John 2:2). In the willing death of Christ, we have the Father's righteousness displayed toward our sin as well as His love toward us, the sinner, whom He seeks to save.      There is a purpose to the suffering of Christ. He suffered that we might have forgiveness of sins and eternal life. His substitutionary death propitiated the Father's righteous demand for justice concerning our sin and now we can come to God with the empty hands of faith and receive the free gift of eternal life and be clothed in perfect righteousness. This was accomplished while we were helpless, ungodly, sinners and enemies of God (Rom 5:6-10). God graciously acted toward us to reconcile us to Himself, and this was accomplished through the suffering of Christ.   [1] John R. W. Stott, The Cross of Christ (Downers Grove, Ill. Intervarsity Press, 1986), 145. [2] Arnold G. Fruchtenbaum, Messianic Christology: A Study of Old Testament Prophecy Concerning the First Coming of the Messiah (Tustin, CA: Ariel Ministries, 1998), 130. [3] Arnold Fruchtenbaum, The Book of Isaiah: Exposition from a Messianic Jewish Perspective (San Antonio, TX. Ariel Ministries, 2021), 577-578. [4] Edward Young, The Book of Isaiah, Chapters 40–66, vol. 3 (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1972), 358.

from Inviting the Muses this is Marguerite Young critiquing Edward Young's poem. --- Support this podcast: https://podcasters.spotify.com/pod/show/mmmdbymy/support

In this latest edition of Too Hot For TV Dylan is joined by Mark Cockram of the All of Time and Space podcast. Together they look at two creepy tales for Halloween in the audio format. First up it's the Seventh Doctor, Ace and Hex in Big Finish audio play 'Night Thoughts' by Edward Young. Then they look at the enhanced BBC audio book 'Dead Air' by James Goss which stars the Tenth Doctor.  And as always they answer the burning questions :What would Poirot on LSD look like?Will Nick Briggs ever play Zippy ?Who is a frantic Arsehole? Plus a post credits scene bigger than anything Marvel has ever done.... honest! 



“But fate ordains that dearest friends must part.” – Edward Young / there's only one friend that we don't part with / starting the conversation with God in the heart / the wise voluntarily renounce what time will take away involuntarily / the spirit soul is the principal factor within the body / our schools need to engage us with spiritual knowledge / spiritual knowledge can heal us socially and psychologically SB 4.28.23-25



“But fate ordains that dearest friends must part.” – Edward Young / there's only one friend that we don't part with / starting the conversation with God in the heart / the wise voluntarily renounce what time will take away involuntarily / the spirit soul is the principal factor within the body / our schools need to engage us with spiritual knowledge / spiritual knowledge can heal us socially and psychologically SB 4.28.23-25

It's Friday afternoon, the clock is ticking, and your fingers are jumping from one key to the other. You're working furiously, your five o'clock deadline is nearing, and the weekend is just around the corner. But you've still got so much to do and less than an hour to finish. You silently curse yourself for not starting sooner. So, what happened? How did you end up running out of time? Well, there were hours you spent scrolling through social media, your multiple coffee breaks, re-reading emails, and completing tasks that you could've started later. Procrastination haunts all of us. We're all guilty of procrastinating and saying, 'I'll do it later,' or 'I'll start in a while.' But the negative impacts of procrastinating can steal dreams, cause missed opportunities, and even destroy lives. Some people are lucky enough to pinpoint their tendency to procrastinate and how much it holds them back. Let's discuss how procrastination can wreck your dreams and how you can combat it. The Origins of the Procrastination is the Thief of Time Often, Charles Dickens gets the credit for coining the term 'procrastination is the thief of time.' However, the truth is that Dickens popularized the proverb by putting it into the mouth of Mr. Micawber. In 1850, Mr. Micawber said, 'My advice is, never do tomorrow what you can do today. Procrastination is the thief of time.' While Mr. Micawber became a widely quoted character for pronouncing the proverb' procrastination is the thief of time,' he was hardly original. In reality, the phrase is an adage created by English writer Edward Young. Young wrote a 10,000-line poem known as 'The Complaint' or 'Night-Thoughts on Life, Death, and Immortality or simply 'Night-Thoughts.' In this extensive poem, the poet muses over death over the courses of nine' nights,' i.e., nine sections. Young's use of the proverb 'procrastination is the thief of time' goes beyond caution against putting things off. Instead, the poet suggests that time wasted procrastinating one thing is time wasted doing nothing of any consequence. It goes to say that if we delay filling our taxes by arranging our spices alphabetically, the fact remains that we should have done something of far more importance. How Does the Proverb Describe 'Procrastination'? Edward Young describes a procrastinator as someone who procrastinates in doing things at the right time and finds themselves in situations where they had little time to complete the task. Typically, people procrastinate because: • The task is long and complicated. • The activity is tedious and not important. • They prefer doing their pleasurable activities. • They have a careless attitude and believe that nothing wrong will happen if they miss their deadline. • They are over-confident and think that they have enough time/competency to complete the task. • They do it as a result of peer pressure and fear mockery or ridicule if they hand in work early. • They do it due to pure laziness. Why is Procrastination the Thief of Time? 'Procrastination,' deferring a task or putting something off, is the 'thief of time' because you waste time by delaying tasks. This hypothesis potentially embraces two meanings: you are wasting time when you could have accomplished what you need to achieve. And that all procrastination is time-wasting. Let's discuss the top common examples of procrastination: • Someone who spends several days thinking about starting an essential assignment, thus they have to rush to finish work in a hasty and stressful manner. • A person who wastes months before approaching the person they're romantically interested in, thus missing their chance to enter a relationship with them. • Someone who wastes years before starting a project they're passionate about, thus struggling with guilt and shame. • A student who wastes the whole year not studying. According to an insightful study, up to 95% of all people procrastinate to some degree. And with approximately 25% of adults considering procrastination as a defining personality trait, it's no wonder it can be a thief of time that causes various other issues. Another study encompassing over 22,000 employees found that workers in different jobs have different procrastinating habits: ● High Procrastination Jobs- Legal secretaries, library assistants, food servers, sales representatives, and customer service administrators tend to procrastinate the most ● Moderate Procrastination Jobs- Photographers, lawyers, general operation managers, and creative writers often procrastinate ● Low Procrastination Jobs- Chief executives, loan officers, librarians, and economists procrastinate the least Why is Procrastination Bad? Let's take a Closer Look at the Downsides. Procrastination can lead to you missing out on incredible opportunities due to temporary enjoyment. In general, procrastination affects some sectors of your life, such as: • Employment and financial issues • Interpersonal issues • Reduced wellbeing • Worsening of mental and physical health • Delay in getting help • Increased future procrastination • Academic issues Now let's discuss the negative side-effects of procrastination. It can cause: Loss of Time Procrastination makes you realize that you've lost valuable time you could've spent chasing your dreams and achieving your goals. What about Lost Opportunities? Every person I know regretted not taking advantage of an opportunity when it was relevant. In most cases, the underlying cause is procrastination. And the harsh truth is that most opportunities only come by once. Putting Off What Needs to be Done Likely Results in a Poor Product Some people believe that procrastinating motivates them to perform the best. Although it is true for some people, it isn't always the outcome. Completing your essential project at the last minute will probably cause poorer results. What about You Adding Tasks to Other People's Workload No one enjoys getting extra work dumped on them due to another employee's failures. It results in resentment, adds to an employee's workload, and even causes feelings of anxiety. Let's discuss some ways you can stop procrastinating: 1. Make your environment clutter-free and remove distractions to increase your productivity. 2. Arrange some immediate reward you'll receive when you manage to start work. 3. Identify the steps you can take to get started. 4. Figure out what's causing you to procrastinate, think through the causes, and work to resolve them. 5. Keep a prioritized to-do list to avoid forgetting important tasks. 6. Tackle the most challenging task during peak productivity hours. The Bottom Line Procrastination can lead to various academic, employment, financial, and interpersonal issues. Not just this, but procrastination can cause decreased wellbeing, worsen mental health, and make it difficult for you to get appropriate help. Avoid procrastinating and be proactive. For more help on reducing procrastination, so you can create your ideal business and ideal life, reach out to me today and schedule your complimentary consultation. Aim for what you want each and every day! Anne Bachrach The Accountability Coach™ The Results Accelerator™ Subscribe to my high-value business success tips and resources Blog https://www.accountabilitycoach.com/blog/) If you are getting value from any of Podcasts, please take a minute to leave me a short rating and review. I would really appreciate it, and love to hear from you. Go to https://www.accountabilitycoach.com to check out for yourself how I, as your Accountability Coach™, can help you get and stay focused on you highest payoff activities that put you in the highest probability position to achieve your professional and personal goals, so you can enjoy the kind of business and life you truly want and deserve. Get your daily Accountability Minute shot of a single, simple, doable idea, so you can start your day off on the "right foot". You can find The Accountability Minute on https://www.accountabilitycoach.com/my-podcast/ as well as on most podcast platforms and in most English-speaking countries. Take advantage of all the complimentary business tips and tools by joining the Free Silver Membership on https://www.accountabilitycoach.com/coaching-store/inner-circle-store/. To help you stay focused and on track to achieving your goals, check out these other high-value resources. - Subscribe to my YouTube channel with business success principles (https://www.youtube.com/annebachrach) - Connect with me on Facebook (https://www.facebook.com/TheAccountabilityCoach) - Connect with me on Linked-in (https://www.linkedin.com/in/annebachrach) - Connect with me on Pinterest (https://pinterest.com/resultsrule/) - Connect with me on Instagram (https://www.instagram.com/annebachrach/) As an experienced accountability coach and author of 5 books, I help business professionals make more money, work less, and enjoy even better work life balance. Check out my proven business accelerator resources by going to https://www.accountabilitycoach.com/coaching-store/. Author of Excuses Don't Count; Results Rule, Live Life with No Regrets, No Excuses, and the Work Life Balance Emergency Kit, The Roadmap To Success with Stephen Covey and Ken Blanchard, and more.

It's Friday afternoon, the clock is ticking, and your fingers are jumping from one key to the other. You're working furiously, your five o'clock deadline is nearing, and the weekend is just around the corner. But you've still got so much to do and less than an hour to finish. You silently curse yourself for not starting sooner. So, what happened? How did you end up running out of time? Well, there were hours you spent scrolling through social media, your multiple coffee breaks, re-reading emails, and completing tasks that you could've started later. Procrastination haunts all of us. We're all guilty of procrastinating and saying, 'I'll do it later,' or 'I'll start in a while.' But the negative impacts of procrastinating can steal dreams, cause missed opportunities, and even destroy lives. Some people are lucky enough to pinpoint their tendency to procrastinate and how much it holds them back. Let's discuss how procrastination can wreck your dreams and how you can combat it. The Origins of the Procrastination is the Thief of Time Often, Charles Dickens gets the credit for coining the term 'procrastination is the thief of time.' However, the truth is that Dickens popularized the proverb by putting it into the mouth of Mr. Micawber. In 1850, Mr. Micawber said, 'My advice is, never do tomorrow what you can do today. Procrastination is the thief of time.' While Mr. Micawber became a widely quoted character for pronouncing the proverb' procrastination is the thief of time,' he was hardly original. In reality, the phrase is an adage created by English writer Edward Young. Young wrote a 10,000-line poem known as 'The Complaint' or 'Night-Thoughts on Life, Death, and Immortality or simply 'Night-Thoughts.' In this extensive poem, the poet muses over death over the courses of nine' nights,' i.e., nine sections. Young's use of the proverb 'procrastination is the thief of time' goes beyond caution against putting things off. Instead, the poet suggests that time wasted procrastinating one thing is time wasted doing nothing of any consequence. It goes to say that if we delay filling our taxes by arranging our spices alphabetically, the fact remains that we should have done something of far more importance. How Does the Proverb Describe 'Procrastination'? Edward Young describes a procrastinator as someone who procrastinates in doing things at the right time and finds themselves in situations where they had little time to complete the task. Typically, people procrastinate because: • The task is long and complicated. • The activity is tedious and not important. • They prefer doing their pleasurable activities. • They have a careless attitude and believe that nothing wrong will happen if they miss their deadline. • They are over-confident and think that they have enough time/competency to complete the task. • They do it as a result of peer pressure and fear mockery or ridicule if they hand in work early. • They do it due to pure laziness. Why is Procrastination the Thief of Time? 'Procrastination,' deferring a task or putting something off, is the 'thief of time' because you waste time by delaying tasks. This hypothesis potentially embraces two meanings: you are wasting time when you could have accomplished what you need to achieve. And that all procrastination is time-wasting. Let's discuss the top common examples of procrastination: • Someone who spends several days thinking about starting an essential assignment, thus they have to rush to finish work in a hasty and stressful manner. • A person who wastes months before approaching the person they're romantically interested in, thus missing their chance to enter a relationship with them. • Someone who wastes years before starting a project they're passionate about, thus struggling with guilt and shame. • A student who wastes the whole year not studying. According to an insightful study, up to 95% of all people procrastinate to some degree. And with approximately 25% of adults considering procrastination as a defining personality trait, it's no wonder it can be a thief of time that causes various other issues. Another study encompassing over 22,000 employees found that workers in different jobs have different procrastinating habits: ● High Procrastination Jobs- Legal secretaries, library assistants, food servers, sales representatives, and customer service administrators tend to procrastinate the most ● Moderate Procrastination Jobs- Photographers, lawyers, general operation managers, and creative writers often procrastinate ● Low Procrastination Jobs- Chief executives, loan officers, librarians, and economists procrastinate the least Why is Procrastination Bad? Let's take a Closer Look at the Downsides. Procrastination can lead to you missing out on incredible opportunities due to temporary enjoyment. In general, procrastination affects some sectors of your life, such as: • Employment and financial issues • Interpersonal issues • Reduced wellbeing • Worsening of mental and physical health • Delay in getting help • Increased future procrastination • Academic issues Now let's discuss the negative side-effects of procrastination. It can cause: Loss of Time Procrastination makes you realize that you've lost valuable time you could've spent chasing your dreams and achieving your goals. What about Lost Opportunities? Every person I know regretted not taking advantage of an opportunity when it was relevant. In most cases, the underlying cause is procrastination. And the harsh truth is that most opportunities only come by once. Putting Off What Needs to be Done Likely Results in a Poor Product Some people believe that procrastinating motivates them to perform the best. Although it is true for some people, it isn't always the outcome. Completing your essential project at the last minute will probably cause poorer results. What about You Adding Tasks to Other People's Workload No one enjoys getting extra work dumped on them due to another employee's failures. It results in resentment, adds to an employee's workload, and even causes feelings of anxiety. Let's discuss some ways you can stop procrastinating: 1. Make your environment clutter-free and remove distractions to increase your productivity. 2. Arrange some immediate reward you'll receive when you manage to start work. 3. Identify the steps you can take to get started. 4. Figure out what's causing you to procrastinate, think through the causes, and work to resolve them. 5. Keep a prioritized to-do list to avoid forgetting important tasks. 6. Tackle the most challenging task during peak productivity hours. The Bottom Line Procrastination can lead to various academic, employment, financial, and interpersonal issues. Not just this, but procrastination can cause decreased wellbeing, worsen mental health, and make it difficult for you to get appropriate help. Avoid procrastinating and be proactive. For more help on reducing procrastination, so you can create your ideal business and ideal life, reach out to me today and schedule your complimentary consultation. Aim for what you want each and every day! Anne Bachrach The Accountability Coach™ The Results Accelerator™ Subscribe to my high-value business success tips and resources Blog https://www.accountabilitycoach.com/blog/) If you are getting value from any of Podcasts, please take a minute to leave me a short rating and review. I would really appreciate it, and love to hear from you. Go to https://www.accountabilitycoach.com to check out for yourself how I, as your Accountability Coach™, can help you get and stay focused on you highest payoff activities that put you in the highest probability position to achieve your professional and personal goals, so you can enjoy the kind of business and life you truly want and deserve. Get your daily Accountability Minute shot of a single, simple, doable idea, so you can start your day off on the "right foot". You can find The Accountability Minute on https://www.accountabilitycoach.com/my-podcast/ as well as on most podcast platforms and in most English-speaking countries. Take advantage of all the complimentary business tips and tools by joining the Free Silver Membership on https://www.accountabilitycoach.com/coaching-store/inner-circle-store/. To help you stay focused and on track to achieving your goals, check out these other high-value resources. - Subscribe to my YouTube channel with business success principles (https://www.youtube.com/annebachrach) - Connect with me on Facebook (https://www.facebook.com/TheAccountabilityCoach) - Connect with me on Linked-in (https://www.linkedin.com/in/annebachrach) - Connect with me on Pinterest (https://pinterest.com/resultsrule/) - Connect with me on Instagram (https://www.instagram.com/annebachrach/) As an experienced accountability coach and author of 5 books, I help business professionals make more money, work less, and enjoy even better work life balance. Check out my proven business accelerator resources by going to https://www.accountabilitycoach.com/coaching-store/. Author of Excuses Don't Count; Results Rule, Live Life with No Regrets, No Excuses, and the Work Life Balance Emergency Kit, The Roadmap To Success with Stephen Covey and Ken Blanchard, and more.

[[:encoded, "It's Friday afternoon, the clock is ticking, and your fingers are jumping from one key to the other. You're working furiously, your five o'clock deadline is nearing, and the weekend is just around the corner.nnBut you've still got so much to do and less than an hour to finish. You silently curse yourself for not starting sooner. So, what happened? How did you end up running out of time? nnWell, there were hours you spent scrolling through social media, your multiple coffee breaks, re-reading emails, and completing tasks that you could've started later.nnProcrastination haunts all of us. We're all guilty of procrastinating and saying, 'I'll do it later,' or 'I'll start in a while.' But the negative impacts of procrastinating can steal dreams, cause missed opportunities, and even destroy lives.nnSome people are lucky enough to pinpoint their tendency to procrastinate and how much it holds them back. Let's discuss how procrastination can wreck your dreams and how you can combat it.nnThe Origins of the Procrastination is the Thief of Time nnOften, Charles Dickens gets the credit for coining the term 'procrastination is the thief of time.' However, the truth is that Dickens popularized the proverb by putting it into the mouth of Mr. Micawber. nnIn 1850, Mr. Micawber said, 'My advice is, never do tomorrow what you can do today. Procrastination is the thief of time.'nnWhile Mr. Micawber became a widely quoted character for pronouncing the proverb' procrastination is the thief of time,' he was hardly original. In reality, the phrase is an adage created by English writer Edward Young. nnYoung wrote a 10,000-line poem known as 'The Complaint' or 'Night-Thoughts on Life, Death, and Immortality or simply 'Night-Thoughts.' In this extensive poem, the poet muses over death over the courses of nine' nights,' i.e., nine sections.nnYoung's use of the proverb 'procrastination is the thief of time' goes beyond caution against putting things off. Instead, the poet suggests that time wasted procrastinating one thing is time wasted doing nothing of any consequence. nnIt goes to say that if we delay filling our taxes by arranging our spices alphabetically, the fact remains that we should have done something of far more importance. nnHow Does the Proverb Describe 'Procrastination'?nnEdward Young describes a procrastinator as someone who procrastinates in doing things at the right time and finds themselves in situations where they had little time to complete the task.nnTypically, people procrastinate because:n•tThe task is long and complicated. n•tThe activity is tedious and not important. n•tThey prefer doing their pleasurable activities.n•tThey have a careless attitude and believe that nothing wrong will happen if they miss their deadline.n•tThey are over-confident and think that they have enough time/competency to complete the task. n•tThey do it as a result of peer pressure and fear mockery or ridicule if they hand in work early. n•tThey do it due to pure laziness.nnWhy is Procrastination the Thief of Time?nn'Procrastination,' deferring a task or putting something off, is the 'thief of time' because you waste time by delaying tasks. nnThis hypothesis potentially embraces two meanings: you are wasting time when you could have accomplished what you need to achieve. And that all procrastination is time-wasting.nnLet's discuss the top common examples of procrastination:n•tSomeone who spends several days thinking about starting an essential assignment, thus they have to rush to finish work in a hasty and stressful manner.n•tA person who wastes months before approaching the person they're romantically interested in, thus missing their chance to enter a relationship with them. n•tSomeone who wastes years before starting a project they're passionate about, thus struggling wSupport the show

[[:encoded, "It's Friday afternoon, the clock is ticking, and your fingers are jumping from one key to the other. You're working furiously, your five o'clock deadline is nearing, and the weekend is just around the corner.nnBut you've still got so much to do and less than an hour to finish. You silently curse yourself for not starting sooner. So, what happened? How did you end up running out of time? nnWell, there were hours you spent scrolling through social media, your multiple coffee breaks, re-reading emails, and completing tasks that you could've started later.nnProcrastination haunts all of us. We're all guilty of procrastinating and saying, 'I'll do it later,' or 'I'll start in a while.' But the negative impacts of procrastinating can steal dreams, cause missed opportunities, and even destroy lives.nnSome people are lucky enough to pinpoint their tendency to procrastinate and how much it holds them back. Let's discuss how procrastination can wreck your dreams and how you can combat it.nnThe Origins of the Procrastination is the Thief of Time nnOften, Charles Dickens gets the credit for coining the term 'procrastination is the thief of time.' However, the truth is that Dickens popularized the proverb by putting it into the mouth of Mr. Micawber. nnIn 1850, Mr. Micawber said, 'My advice is, never do tomorrow what you can do today. Procrastination is the thief of time.'nnWhile Mr. Micawber became a widely quoted character for pronouncing the proverb' procrastination is the thief of time,' he was hardly original. In reality, the phrase is an adage created by English writer Edward Young. nnYoung wrote a 10,000-line poem known as 'The Complaint' or 'Night-Thoughts on Life, Death, and Immortality or simply 'Night-Thoughts.' In this extensive poem, the poet muses over death over the courses of nine' nights,' i.e., nine sections.nnYoung's use of the proverb 'procrastination is the thief of time' goes beyond caution against putting things off. Instead, the poet suggests that time wasted procrastinating one thing is time wasted doing nothing of any consequence. nnIt goes to say that if we delay filling our taxes by arranging our spices alphabetically, the fact remains that we should have done something of far more importance. nnHow Does the Proverb Describe 'Procrastination'?nnEdward Young describes a procrastinator as someone who procrastinates in doing things at the right time and finds themselves in situations where they had little time to complete the task.nnTypically, people procrastinate because:n•tThe task is long and complicated. n•tThe activity is tedious and not important. n•tThey prefer doing their pleasurable activities.n•tThey have a careless attitude and believe that nothing wrong will happen if they miss their deadline.n•tThey are over-confident and think that they have enough time/competency to complete the task. n•tThey do it as a result of peer pressure and fear mockery or ridicule if they hand in work early. n•tThey do it due to pure laziness.nnWhy is Procrastination the Thief of Time?nn'Procrastination,' deferring a task or putting something off, is the 'thief of time' because you waste time by delaying tasks. nnThis hypothesis potentially embraces two meanings: you are wasting time when you could have accomplished what you need to achieve. And that all procrastination is time-wasting.nnLet's discuss the top common examples of procrastination:n•tSomeone who spends several days thinking about starting an essential assignment, thus they have to rush to finish work in a hasty and stressful manner.n•tA person who wastes months before approaching the person they're romantically interested in, thus missing their chance to enter a relationship with them. n•tSomeone who wastes years before starting a project they're passionate about, thus struggling wSupport the show

It's Friday afternoon, the clock is ticking, and your fingers are jumping from one key to the other. You're working furiously, your five o'clock deadline is nearing, and the weekend is just around the corner. But you've still got so much to do and less than an hour to finish. You silently curse yourself for not starting sooner. So, what happened? How did you end up running out of time? Well, there were hours you spent scrolling through social media, your multiple coffee breaks, re-reading emails, and completing tasks that you could've started later. Procrastination haunts all of us. We're all guilty of procrastinating and saying, 'I'll do it later,' or 'I'll start in a while.' But the negative impacts of procrastinating can steal dreams, cause missed opportunities, and even destroy lives. Some people are lucky enough to pinpoint their tendency to procrastinate and how much it holds them back. Let's discuss how procrastination can wreck your dreams and how you can combat it. The Origins of the Procrastination is the Thief of Time Often, Charles Dickens gets the credit for coining the term 'procrastination is the thief of time.' However, the truth is that Dickens popularized the proverb by putting it into the mouth of Mr. Micawber. In 1850, Mr. Micawber said, 'My advice is, never do tomorrow what you can do today. Procrastination is the thief of time.' While Mr. Micawber became a widely quoted character for pronouncing the proverb' procrastination is the thief of time,' he was hardly original. In reality, the phrase is an adage created by English writer Edward Young. Young wrote a 10,000-line poem known as 'The Complaint' or 'Night-Thoughts on Life, Death, and Immortality or simply 'Night-Thoughts.' In this extensive poem, the poet muses over death over the courses of nine' nights,' i.e., nine sections. Young's use of the proverb 'procrastination is the thief of time' goes beyond caution against putting things off. Instead, the poet suggests that time wasted procrastinating one thing is time wasted doing nothing of any consequence. It goes to say that if we delay filling our taxes by arranging our spices alphabetically, the fact remains that we should have done something of far more importance. How Does the Proverb Describe 'Procrastination'? Edward Young describes a procrastinator as someone who procrastinates in doing things at the right time and finds themselves in situations where they had little time to complete the task. Typically, people procrastinate because: • The task is long and complicated. • The activity is tedious and not important. • They prefer doing their pleasurable activities. • They have a careless attitude and believe that nothing wrong will happen if they miss their deadline. • They are over-confident and think that they have enough time/competency to complete the task. • They do it as a result of peer pressure and fear mockery or ridicule if they hand in work early. • They do it due to pure laziness. Why is Procrastination the Thief of Time? 'Procrastination,' deferring a task or putting something off, is the 'thief of time' because you waste time by delaying tasks. This hypothesis potentially embraces two meanings: you are wasting time when you could have accomplished what you need to achieve. And that all procrastination is time-wasting. Let's discuss the top common examples of procrastination: • Someone who spends several days thinking about starting an essential assignment, thus they have to rush to finish work in a hasty and stressful manner. • A person who wastes months before approaching the person they're romantically interested in, thus missing their chance to enter a relationship with them. • Someone who wastes years before starting a project they're passionate about, thus struggling with guilt and shame. • A student who wastes the whole year not studying. According to an insightful study, up to 95% of all people procrastinate to some degree. And with approximately 25% of adults considering procrastination as a defining personality trait, it's no wonder it can be a thief of time that causes various other issues. Another study encompassing over 22,000 employees found that workers in different jobs have different procrastinating habits: ● High Procrastination Jobs- Legal secretaries, library assistants, food servers, sales representatives, and customer service administrators tend to procrastinate the most ● Moderate Procrastination Jobs- Photographers, lawyers, general operation managers, and creative writers often procrastinate ● Low Procrastination Jobs- Chief executives, loan officers, librarians, and economists procrastinate the least Why is Procrastination Bad? Let's take a Closer Look at the Downsides. Procrastination can lead to you missing out on incredible opportunities due to temporary enjoyment. In general, procrastination affects some sectors of your life, such as: • Employment and financial issues • Interpersonal issues • Reduced wellbeing • Worsening of mental and physical health • Delay in getting help • Increased future procrastination • Academic issues Now let's discuss the negative side-effects of procrastination. It can cause: Loss of Time Procrastination makes you realize that you've lost valuable time you could've spent chasing your dreams and achieving your goals. What about Lost Opportunities? Every person I know regretted not taking advantage of an opportunity when it was relevant. In most cases, the underlying cause is procrastination. And the harsh truth is that most opportunities only come by once. Putting Off What Needs to be Done Likely Results in a Poor Product Some people believe that procrastinating motivates them to perform the best. Although it is true for some people, it isn't always the outcome. Completing your essential project at the last minute will probably cause poorer results. What about You Adding Tasks to Other People's Workload No one enjoys getting extra work dumped on them due to another employee's failures. It results in resentment, adds to an employee's workload, and even causes feelings of anxiety. Let's discuss some ways you can stop procrastinating: 1. Make your environment clutter-free and remove distractions to increase your productivity. 2. Arrange some immediate reward you'll receive when you manage to start work. 3. Identify the steps you can take to get started. 4. Figure out what's causing you to procrastinate, think through the causes, and work to resolve them. 5. Keep a prioritized to-do list to avoid forgetting important tasks. 6. Tackle the most challenging task during peak productivity hours. The Bottom Line Procrastination can lead to various academic, employment, financial, and interpersonal issues. Not just this, but procrastination can cause decreased wellbeing, worsen mental health, and make it difficult for you to get appropriate help. Avoid procrastinating and be proactive. For more help on reducing procrastination, so you can create your ideal business and ideal life, reach out to me today and schedule your complimentary consultation. Aim for what you want each and every day! Anne Bachrach The Accountability Coach™ The Results Accelerator™ Subscribe to my high-value business success tips and resources Blog https://www.accountabilitycoach.com/blog/) If you are getting value from any of Podcasts, please take a minute to leave me a short rating and review. I would really appreciate it, and love to hear from you. Go to https://www.accountabilitycoach.com to check out for yourself how I, as your Accountability Coach™, can help you get and stay focused on you highest payoff activities that put you in the highest probability position to achieve your professional and personal goals, so you can enjoy the kind of business and life you truly want and deserve. Get your daily Accountability Minute shot of a single, simple, doable idea, so you can start your day off on the "right foot". You can find The Accountability Minute on https://www.accountabilitycoach.com/my-podcast/ as well as on most podcast platforms and in most English-speaking countries. Take advantage of all the complimentary business tips and tools by joining the Free Silver Membership on https://www.accountabilitycoach.com/coaching-store/inner-circle-store/. To help you stay focused and on track to achieving your goals, check out these other high-value resources. - Subscribe to my YouTube channel with business success principles (https://www.youtube.com/annebachrach) - Connect with me on Facebook (https://www.facebook.com/TheAccountabilityCoach) - Connect with me on Linked-in (https://www.linkedin.com/in/annebachrach) - Connect with me on Pinterest (https://pinterest.com/resultsrule/) - Connect with me on Instagram (https://www.instagram.com/annebachrach/) As an experienced accountability coach and author of 5 books, I help business professionals make more money, work less, and enjoy even better work life balance. Check out my proven business accelerator resources by going to https://www.accountabilitycoach.com/coaching-store/. Author of Excuses Don't Count; Results Rule, Live Life with No Regrets, No Excuses, and the Work Life Balance Emergency Kit, The Roadmap To Success with Stephen Covey and Ken Blanchard, and more.

It's Friday afternoon, the clock is ticking, and your fingers are jumping from one key to the other. You're working furiously, your five o'clock deadline is nearing, and the weekend is just around the corner. But you've still got so much to do and less than an hour to finish. You silently curse yourself for not starting sooner. So, what happened? How did you end up running out of time? Well, there were hours you spent scrolling through social media, your multiple coffee breaks, re-reading emails, and completing tasks that you could've started later. Procrastination haunts all of us. We're all guilty of procrastinating and saying, 'I'll do it later,' or 'I'll start in a while.' But the negative impacts of procrastinating can steal dreams, cause missed opportunities, and even destroy lives. Some people are lucky enough to pinpoint their tendency to procrastinate and how much it holds them back. Let's discuss how procrastination can wreck your dreams and how you can combat it. The Origins of the Procrastination is the Thief of Time Often, Charles Dickens gets the credit for coining the term 'procrastination is the thief of time.' However, the truth is that Dickens popularized the proverb by putting it into the mouth of Mr. Micawber. In 1850, Mr. Micawber said, 'My advice is, never do tomorrow what you can do today. Procrastination is the thief of time.' While Mr. Micawber became a widely quoted character for pronouncing the proverb' procrastination is the thief of time,' he was hardly original. In reality, the phrase is an adage created by English writer Edward Young. Young wrote a 10,000-line poem known as 'The Complaint' or 'Night-Thoughts on Life, Death, and Immortality or simply 'Night-Thoughts.' In this extensive poem, the poet muses over death over the courses of nine' nights,' i.e., nine sections. Young's use of the proverb 'procrastination is the thief of time' goes beyond caution against putting things off. Instead, the poet suggests that time wasted procrastinating one thing is time wasted doing nothing of any consequence. It goes to say that if we delay filling our taxes by arranging our spices alphabetically, the fact remains that we should have done something of far more importance. How Does the Proverb Describe 'Procrastination'? Edward Young describes a procrastinator as someone who procrastinates in doing things at the right time and finds themselves in situations where they had little time to complete the task. Typically, people procrastinate because: • The task is long and complicated. • The activity is tedious and not important. • They prefer doing their pleasurable activities. • They have a careless attitude and believe that nothing wrong will happen if they miss their deadline. • They are over-confident and think that they have enough time/competency to complete the task. • They do it as a result of peer pressure and fear mockery or ridicule if they hand in work early. • They do it due to pure laziness. Why is Procrastination the Thief of Time? 'Procrastination,' deferring a task or putting something off, is the 'thief of time' because you waste time by delaying tasks. This hypothesis potentially embraces two meanings: you are wasting time when you could have accomplished what you need to achieve. And that all procrastination is time-wasting. Let's discuss the top common examples of procrastination: • Someone who spends several days thinking about starting an essential assignment, thus they have to rush to finish work in a hasty and stressful manner. • A person who wastes months before approaching the person they're romantically interested in, thus missing their chance to enter a relationship with them. • Someone who wastes years before starting a project they're passionate about, thus struggling with guilt and shame. • A student who wastes the whole year not studying. According to an insightful study, up to 95% of all people procrastinate to some degree. And with approximately 25% of adults considering procrastination as a defining personality trait, it's no wonder it can be a thief of time that causes various other issues. Another study encompassing over 22,000 employees found that workers in different jobs have different procrastinating habits: ● High Procrastination Jobs- Legal secretaries, library assistants, food servers, sales representatives, and customer service administrators tend to procrastinate the most ● Moderate Procrastination Jobs- Photographers, lawyers, general operation managers, and creative writers often procrastinate ● Low Procrastination Jobs- Chief executives, loan officers, librarians, and economists procrastinate the least Why is Procrastination Bad? Let's take a Closer Look at the Downsides. Procrastination can lead to you missing out on incredible opportunities due to temporary enjoyment. In general, procrastination affects some sectors of your life, such as: • Employment and financial issues • Interpersonal issues • Reduced wellbeing • Worsening of mental and physical health • Delay in getting help • Increased future procrastination • Academic issues Now let's discuss the negative side-effects of procrastination. It can cause: Loss of Time Procrastination makes you realize that you've lost valuable time you could've spent chasing your dreams and achieving your goals. What about Lost Opportunities? Every person I know regretted not taking advantage of an opportunity when it was relevant. In most cases, the underlying cause is procrastination. And the harsh truth is that most opportunities only come by once. Putting Off What Needs to be Done Likely Results in a Poor Product Some people believe that procrastinating motivates them to perform the best. Although it is true for some people, it isn't always the outcome. Completing your essential project at the last minute will probably cause poorer results. What about You Adding Tasks to Other People's Workload No one enjoys getting extra work dumped on them due to another employee's failures. It results in resentment, adds to an employee's workload, and even causes feelings of anxiety. Let's discuss some ways you can stop procrastinating: 1. Make your environment clutter-free and remove distractions to increase your productivity. 2. Arrange some immediate reward you'll receive when you manage to start work. 3. Identify the steps you can take to get started. 4. Figure out what's causing you to procrastinate, think through the causes, and work to resolve them. 5. Keep a prioritized to-do list to avoid forgetting important tasks. 6. Tackle the most challenging task during peak productivity hours. The Bottom Line Procrastination can lead to various academic, employment, financial, and interpersonal issues. Not just this, but procrastination can cause decreased wellbeing, worsen mental health, and make it difficult for you to get appropriate help. Avoid procrastinating and be proactive. For more help on reducing procrastination, so you can create your ideal business and ideal life, reach out to me today and schedule your complimentary consultation. Aim for what you want each and every day! Anne Bachrach The Accountability Coach™ The Results Accelerator™ Want more from me? Subscribe to my business success tips and resources blog by going to www.acountabilitycoach.com/blog. Go to https://www.accountabilitycoach.com to check out for yourself how I, as your Accountability Coach™, can help you get and stay focused on you highest payoff activities that put you in the highest probability position to achieve your professional and personal goals, so you can enjoy the kind of business and life you truly want and deserve. Get your daily Accountability Minute shot of a single, simple, doable idea, so you can start your day off on the "right foot". You can find The Accountability Minute on https://www.accountabilitycoach.com/my-podcast/ as well as on most podcast platforms and in most English-speaking countries. Take advantage of all the complimentary business tips and tools by joining the Free Silver Membership on https://www.accountabilitycoach.com/coaching-store/inner-circle-store/. If you are getting value from any of Podcasts, please take a minute to leave me a short rating and review. I would really appreciate it, and love to hear from you. To help you stay focused and on track to achieving your goals, check out these other high-value resources. Subscribe to my high-value business success tips and resources Blog https://www.accountabilitycoach.com/blog/) - Subscribe to my YouTube channel with business success principles (https://www.youtube.com/annebachrach) - Connect with me on Facebook (https://www.facebook.com/TheAccountabilityCoach) - Connect with me on Linked-in (https://www.linkedin.com/in/annebachrach) - Connect with me on Pinterest (https://pinterest.com/resultsrule/) - Connect with me on Instagram (https://www.instagram.com/annebachrach/) As an experienced accountability coach and author of 5 books, I help business professionals make more money, work less, and enjoy even better work life balance. Author of Excuses Don't Count; Results Rule, Live Life with No Regrets, No Excuses, and the Work Life Balance Emergency Kit, The Roadmap To Success with Stephen Covey and Ken Blanchard, and more.

[[:encoded, "It's Friday afternoon, the clock is ticking, and your fingers are jumping from one key to the other. You're working furiously, your five o'clock deadline is nearing, and the weekend is just around the corner.nnBut you've still got so much to do and less than an hour to finish. You silently curse yourself for not starting sooner. So, what happened? How did you end up running out of time? nnWell, there were hours you spent scrolling through social media, your multiple coffee breaks, re-reading emails, and completing tasks that you could've started later.nnProcrastination haunts all of us. We're all guilty of procrastinating and saying, 'I'll do it later,' or 'I'll start in a while.' But the negative impacts of procrastinating can steal dreams, cause missed opportunities, and even destroy lives.nnSome people are lucky enough to pinpoint their tendency to procrastinate and how much it holds them back. Let's discuss how procrastination can wreck your dreams and how you can combat it.nnThe Origins of the Procrastination is the Thief of Time nnOften, Charles Dickens gets the credit for coining the term 'procrastination is the thief of time.' However, the truth is that Dickens popularized the proverb by putting it into the mouth of Mr. Micawber. nnIn 1850, Mr. Micawber said, 'My advice is, never do tomorrow what you can do today. Procrastination is the thief of time.'nnWhile Mr. Micawber became a widely quoted character for pronouncing the proverb' procrastination is the thief of time,' he was hardly original. In reality, the phrase is an adage created by English writer Edward Young. nnYoung wrote a 10,000-line poem known as 'The Complaint' or 'Night-Thoughts on Life, Death, and Immortality or simply 'Night-Thoughts.' In this extensive poem, the poet muses over death over the courses of nine' nights,' i.e., nine sections.nnYoung's use of the proverb 'procrastination is the thief of time' goes beyond caution against putting things off. Instead, the poet suggests that time wasted procrastinating one thing is time wasted doing nothing of any consequence. nnIt goes to say that if we delay filling our taxes by arranging our spices alphabetically, the fact remains that we should have done something of far more importance. nnHow Does the Proverb Describe 'Procrastination'?nnEdward Young describes a procrastinator as someone who procrastinates in doing things at the right time and finds themselves in situations where they had little time to complete the task.nnTypically, people procrastinate because:n•tThe task is long and complicated. n•tThe activity is tedious and not important. n•tThey prefer doing their pleasurable activities.n•tThey have a careless attitude and believe that nothing wrong will happen if they miss their deadline.n•tThey are over-confident and think that they have enough time/competency to complete the task. n•tThey do it as a result of peer pressure and fear mockery or ridicule if they hand in work early. n•tThey do it due to pure laziness.nnWhy is Procrastination the Thief of Time?nn'Procrastination,' deferring a task or putting something off, is the 'thief of time' because you waste time by delaying tasks. nnThis hypothesis potentially embraces two meanings: you are wasting time when you could have accomplished what you need to achieve. And that all procrastination is time-wasting.nnLet's discuss the top common examples of procrastination:n•tSomeone who spends several days thinking about starting an essential assignment, thus they have to rush to finish work in a hasty and stressful manner.n•tA person who wastes months before approaching the person they're romantically interested in, thus missing their chance to enter a relationship with them. n•tSomeone who wastes years before starting a project they're passionate about, thus struggling wSupport the show

In our 96th weekly episode of The Horse & Hound Podcast, H&H's Alex Robinson talks to show horse producer Edward Young about how he got started with horses, his showing career to date and how the sport has changed during his career. H&H's Pippa Roome then catches up with the H&H news team to discuss the introduction of a new border control post for horses entering Britain, whether stabled horses can be happy and the RDA's plans for the future. Finally, we'll be hearing from bits and bitting expert Tricia Nassau-WIlliams, who talks about things to consider when choosing the right bit for a strong horse. We hope you'll enjoy listening.

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Edward Young, (baptized July 3, 1683, Upham, Hampshire, Eng.—died April 5, 1765, Welwyn, Hertfordshire), was an English poet, dramatist, and literary critic, author of The Complaint: or, Night Thoughts (1742–45), a long, didactic poem on death. The poem was inspired by the successive deaths of his stepdaughter, in 1736; her husband, in 1740; and Young's wife, in 1741. The poem is a blank-verse dramatic monologue of nearly 10,000 lines, divided into nine parts, or “Nights.” It was enormously popular.Young's fame in Europe, particularly in Germany, was augmented by a prose work, the Conjectures on Original Composition (1759), addressed to his friend Samuel Richardson. It sums up succinctly and forcefully many strains of thought later regarded as Romantic.From https://www.britannica.com/biography/Edward-Young. For more information about Edward Young:“Love of Fame, The Universal Passion”: http://www.public-domain-poetry.com/edward-young/love-of-fame-the-universal-passion-in-seven-characteristical-satires-34598“Night Thoughts”: https://brooklynrail.org/2005/11/poetry/night-thoughts

After almost 20 years of interacting with investors (and potential investors) on a daily basis, I've noticed some common themes that prevent investors from achieving their potential. If you can avoid all three, you are almost guaranteed to achieve financial security.Whilst some of these matters seem relatively simple, you should not let their simplicity fool you into thinking that they are anything less than critical.Why do we tend to overcomplicate matters?I believe that investing is simple. If you adopt a rules and evidence-based approach towards making investment decisions, it is virtually impossible to make a mistake. Successful investing is rooted in sound logic and basic math. There is nothing overly complex about it that cannot be explained in simple terms. That is why I wrote Investopoly – to outline 8 time-tested rules that if followed, would guarantee investors avoid making costly mistakes. I apologise if that sounds like a sales spiel. And I appreciate it sounds like a big promise. But I stand by it.If investing is simple, why do people over-complicate it? Of course, the reason depends on the individual. However, I think there are probably two reasons.Firstly, there is a lot at stake i.e. my family's financial security, our dreams and goals. Given what's at stake, people can have the tendency to over-think it due to fear of making a mistake.Secondly, to many people, investing seems complex. Humans tend to think that complex problems require complex solutions. The truth is, simple solutions tend to be very effective, exhibit lower risk, lower cost, easy to implement and easy to understand.Most mistakes are made by over-complicating financial decisions than over-simplifying them.Investment mistake # 1: try to work it all out themselvesAs a rule, I don't perform my own dental work. I go to a dentist. When buying a property, I don't do the conveyancing myself. I engage a professional and experienced lawyer. I don't service my car… you get the point.I rely on various professionals when (1) the consequences of making a mistake are unacceptable and (2) I don't have enough knowledge and experience to give me a high level of confidence that I will not make any mistakes.It has always puzzled me why someone would invest more than $1 million of borrowed money (e.g. buy an investment property) without getting any professional advice. Firstly, $1 million is a lot of money and the relative performance (e.g. 1% p.a. more) of the asset over 10+ years can make a huge difference in dollar terms (which I previously demonstrated here).Secondly, you are investing money that's not yours i.e. borrowed money. It's not yours to lose. And it comes at a cost (interest rate) – and that cost is guaranteed – you must pay it regardless. Therefore, if you are on the hook for the cost of debt, you should take all possible steps to minimise the risk of under-performance. If you are not prepared to do that, then perhaps you shouldn't be borrowing to invest.Investment mistake # 2: to reduce risk, aim for a quick profitFor almost 20 years I have written ad nauseam that ‘playing the long game' gives you the greatest chance of successfully building wealth. That is, make investment/financial decisions that are focused solely on maximising outcomes in 10+ years' time. This allows you to drown out all the (media) noise and focus on sound fundamentals. Fundamentals, not noise (rhetoric), drive investment returns in the long run.However, the main challenge with playing the long game is delayed gratification. Take property as a good example. It is likely that you will need to hang onto a property for 10 to 20 years before you make a decent return in dollar terms (as this chart demonstrates eloquently). That is a long time for you to maintain faith and confidence in your investment decisions.But for many people, this approach feels risky. Generating immediate investment returns gives them the confidence that they are making progress. As such, they start to consider investment methodologies, products and strategies that aim to make quick returns. Examples include picking individual stocks that are predicted to take off, investing in property in an unproven location that is predicted to boom, buying a compromised property just because it has redevelopment potential and so forth.Starbucks founder, Howard Schultz said it best; “short term profit never creates long term value”. Investors must forget about short term investments/returns. Even if you are successful in the short term, you need to find the next investment opportunity and never make any mistakes. Instead, it is much better to invest in assets that provide compounding returns over many decades, as I've discussed here.The trick with investing is to have patience. Investors with the most patience are rewarded in the long run.Investment mistake # 3: don't appreciate the urgencyIn the mid-1700's English poet, Edward Young wrote that “procrastination is the thief of time”. When it comes to building wealth, procrastination is the thief of wealth.Mathematically, the longer you have to build wealth, the lower the rate of return you need.For example, if you invest $100,000 when you are 25 and receive an average return of 5% p.a., your investment will be worth more than $700,000 by the time you are 65. However, if you don't invest that $100,000 until you are 55 years of age, you need to generate a return of 22.5% p.a. for your investment to be worth $700,000 by age 65.You do not have to accept much risk to generate a return of 5% p.a. over 40 years. However, you must take unacceptably high risk if you want to achieve a return of over 20% p.a. over a 10-year period.Therefore, the longer you delay investing (procrastinate), you either must take more risk in the future or come to terms with accumulating less wealth. That is simple math.I'm not suggesting that your sense of urgency needs to be at emergency levels. There is never a good reason to rush into an investment. Take your time. Be diligent. Get advice. Invest carefully. But you must avoid procrastinating. Because before you know it, many years will pass by, and the opportunity cost of that wasted time can be significant.Simple mistakes are simple to avoidThese three common mistakes are not ground-breaking and might seem quite innocuous. But the reality is that they are incredibly insidious and can cost people dearly.The good news is that these common mistakes are very easy to avoid. It's worth investing a few minutes to reflect on your own situation. Have you made any of these mistakes in the past and if so, what steps can you take to avoid repeating them in the future?

Gehörst du auch zu jenen Menschen, die gern Dinge und Angelegenheiten aufschieben, obwohl sie immer wieder in deinem Kopf herumspuken? Wie viel Zeit geht dabei für Pläne und sorgenvolle Gedanken über Aktivitäten drauf, die letztendlich dann aber leider nie wirklich von dir umgesetzt werden? „Aufschub ist der Dieb der Zeit“ sagte schon Edward Young, ein englischer Satiriker, der im 18.Jahrhundert gelebt hat. Wenn wir also in uns spüren, dass wir uns über etwas immer wieder den Kopf zerbrechen, das in unserem realen Leben dann nicht ansatzweise auch wirklich mehr und mehr sichtbar Gestalt annimmt oder einer Lösung zugeführt wird, dann ist es klug, eine klare Entscheidung zu treffen: entweder diesem Ziel ganz bewusst ein Ende zu setzen, weil es doch nicht wirklich das eigene ist - oder aber mit dem ersten, kleinen Schritt loszugehen und sich zu erproben. Auf diesem Weg werden wir gar nicht anders können, als uns stetig zu verbessern, denn wir machen Erfahrungen, die uns auf jeden Fall dienlich sein werden. Diese Klarheit über unsere Ausrichtung benötigen wir, um uns wirklich spüren und uns mit uns im Einklang fühlen zu können. Denn wenn du das, was dich im Herzen bewegt, immer wieder aufschiebst, dann wirst du dich irgendwann selbst nicht mehr ertragen können, weil dein Leben nicht mehr so wirklich viel mit dir selbst zu tun hat. Und sag mir: Wie soll dies dann ein anderer tun können? Mit dieser Folge möchte ich dich deshalb ermutigen, ganz bewusst eine Entscheidung für dein Handeln zu treffen. Du darfst nun endlich für dich losgehen und musst dich nicht mehr durch deine eigenen, zögerlichen, selbstzweifelnden Gedanken aufhalten lassen. Egal, wie groß der Berg zu sein scheint, den du besteigen willst - du wirst deinem Ziel Stück für Stück näher kommen. Ich freue mich, wenn ich dich dabei durch diese Episode unterstützen darf :) Herzlichst, Deine Marlene Die erwähnten Quellen aus dieser Folge: Baron-Reid, Colette: Die Kraft der Göttinnen. 52 Orakelkarten mit Anleitungsbuch. München 2020. Lernfreude statt Schulfrust. Wie dir ein glückliches Familienleben trotz Schule gelingen kann. Folge 77 meines Podcasts „Sinnig und Stimmig“: https://marlenetimm.com/folge-077-lernfreude-statt-schulfrust-und-leistungsdruck-wie-dir-ein-glueckliches-familienleben-trotz-schule-gelingen-kann/. Wie du die Kraft der Spontaneität für die Erreichung deiner Ziele nutzen kannst. Folge 32 meines Podcasts „Sinnig und Stimmig“ : https://marlenetimm.com/folge-032-wie-du-die-kraft-der-spontanitaet-fuer-die-erreichung-deiner-ziele-nutzen-kannst/ Zeig mir den Weg! Wie du Orakelkarten und andere Zeichen nutzen kannst, um dich zu stärken. Folge 88 meines Podcasts „Sinnig und Stimmig“ : https://marlenetimm.com/folge-088-zeig-mir-den-weg-wie-du-orakelkarten-und-andere-zeichen-nutzen-kannst-um-dich-zu-staerken/ Für weitere Infos über mich und meinen Podcast besuche mich gern auf: https://www.marlenetimm.com oder bei Instagram @sinnigundstimmig: https://www.instagram.com/sinnigundstimmig/ Für Fragen und Anregungen erreichst du mich über eMail: sinnigundstimmig@mail.de

DisraeliBenjamin Disraeli was the most gifted parliamentarian of the nineteenth century. He twice rose to become Prime Minister, dazzling many with his famous epigrams along the way. Politician Douglas Hurd and political speechwriter Edward Young strip away the myths which surround his career, explore the paradoxes at the centre of his “two lives” and bring alive the true genius of Disraeli. See acast.com/privacy for privacy and opt-out information.

Iain Dale talks to Edward Young about Benjamin Disraeli who served as Prime Minister for nine months in 1868 and then from 1874 to 1880.

Dans ce nouvel épisode de "Les guides vous racontent..." Bruno, guide conférencier, vous raconte l'histoire du tombeau de Narcissa, fille du poète anglais Edward Young qui fut enterrée à sa mort par son propre père dans le jardin des plantes de Montpellier en 1736 selon une légende qui traversa les siècles. Le tombeau de Narcissa présent dans notre jardin des plantes est il réel ou fantasmé? Nous levons le voile pour vous sur cette incroyable histoire.  Photo: "Young enterrant sa fille" gravure de Mercier d'après Mariller extraite de "Les nuits d'Young, traduites de l'anglois par M. le Tourneur. Seconde édition, corrigée & augmentée du Triomphe de la Religion" Paris, Lejay, 1769. Sons: You Tube audio library. 

The weaving of traditional baskets using spruce roots is an Indigenous artform with a long and complex history. Renowned Mik'maq basket maker Anthony White, together with his son Danny, have been credited with reviving the tradition of Mi'kmaq spruce root basket weaving in Newfoundland. We look back at a 1981 recording of the Whites making baskets, and then features interviews with educator Eileen Murphy about the legacy of Mr. White, and with Jane Daly and her memories of her step-father, the west-coast basket maker Edward Young.

“The weak have remedies, the wise have joys; superior wisdom is superior bliss.” Edward Young, Virtue’s Apology Some people pass from birth to death with … Read More › The post The Psychology of Joy - 3 Antidotes to Suffering first appeared on Academy of Ideas.

Abbott and Costello struggled to answer, "Who's on first?" In election cases today about the COVID-19 pandemic, that same question--applied to the specific defendants who have been sued--can resolve the case, and implicates basic principles about how our government is organized. This episode considers Mi Familia Vota v. Abbott, a recent Fifth Circuit case about election law, in which the Court concluded that the plaintiffs had sued the wrong defendants (Texas's Governor and Secretary of State)--and reviews why that question is fundamental to the organization of our government under the Constitution. The episode also honors the spectacular moustache of Edward Young, the Attorney General of Minnesota in 1908 and the namesake of the landmark case of Ex parte Young.

In this Bonus episode Dylan is joined by blogger and author Sam Maleski, where they discuss Sam's top 5 underrated stories from the Big Finish range.  

[Breve Introducción General]Hola yo soy MSc Bruno Stump y tu estás escuchando VinoPod. Un podcast en donde compartimos la magia y la ciencia del vino para locos del vino.[Introducción al episodio]En este episodio hablaremos hasta Nueva Zelanda con el enólogo y viticultor Agustín Santi.Agustín, ademas de contarnos de su singular experiencia profesional en el mundo del vino, nos explicará con gran detalle la historia, la ciencia y la magia de Nueva Zelanda respecto a su viticultura y su enología. [CV: Agustín Santi]Agustín Santi es argentino y actualmente vive en Blenheim, Nueva Zelanda. Es Ingeniero Agrónomo por parte de la Universidad Nacional de Cuyo en Mendoza, Argentina. Agustín ha trabajado como asistente en enología y viticultura en países como Suiza, Nueva Zelanda, China y California entre otros. Además de saber hacer vinos tranquilos, Agustín se ha especializado en la elaboracíon de vino espumoso con el método tradicional. Además de dominar todo lo que pasa en la viña y la cava Agustín habla español, inglés y francés.Agustín y yo somos muy buenos amigos. Nos conocimos en Suiza y ambos compartimos un pasado similar al mundo del vino. Nuestra atracción al vino provino de una pasión personal ya que en nuestra familia no hay bodegas de vino o viñedos. Agus es sin duda un loco del vino.Si te gustó VinoPod y quieres apoyar esto lo puedes hacer de dos formas. La primera es suscribiéndose al programa en donde sea que escuchas VinoPod y danos un buen review!La segunda apoyando en patreon. Nos encuentras en patreon.com/vinopodSi quieres saber más acerca de VinoPod y de mi ve al sitio brunostump.comEn el próximo episodio, hablaremos de la famosa complejidad del vinoNo te lo pierdas!Me despido con esta frase.La amistad es el vino bueno de la vida (Edward Young.)Diseño gráfico y logo: Artista Léa Chauré. www.leachaure.comMúsica de inicio: “Rock and steel, Versión los estanques”. Autor: Héctor Socas Navarro (@hsocasnavarro). Album: Acordes Menores (2016)Múscia de fin: “Chappy” Autor: Gabriel Morfín. https://www.facebook.com/gabo.morfinSupport the show (http://www.patreon.com/vinopod)

In this episode of the Small Island podcast, Mr Vaux explores the idea of dreams, reads some Edward Young, and interviews First Year (Year 9) pupil George Linehan. George, who won the 'Lives of Others' Travel Writing competition last term, discusses his writing process, his passion for dance and his favourite books - after which Mr Vaux finally asks Michael, the podcast's Year 10 producer, a tricky question that he cannot seem to answer...

Procrastination is the thief of time.? -- Edward Young

Edward Young once said, “ If We are all born originals - why is it that so many of us die copies?” The problem plaguing are Christian communities, is conformity. In Jeremiah 10:1-6, we find the Prophet speaking about the distinctive nature of our God.

Vi föds som original, hur kommer det då sig att vi dör som kopior? skaldade den engelske poeten Edward Young (1683-1765). Den frågan kan man gott meditera lite över. Och samtidigt fråga sig hur komplicerat det är att leva ett liv som inte är kopierat idag och hur det påverkar toleransen och utrymmet kring det annorlunda." Stina Wollter Det kom ett brev till redaktionen. Det var från fotografen och författaren Åke Mokvist som undrade om inte han och Stina har en del gemensamt i sitt intresse för människor. Så Stina åkte till Värmland för att träffa Åke. För honom är ett original det finaste som finns. Åke har åkt kors och tvärs runt om i Sverige och verkligen stannat upp och till inför människor och deras berättelser. Det blev ett livsprojekt att skildra de han kallar "De ovanliga", de som kompromisslöst lever efter sina värderingar "och skiter i vad grannarna säger". Kanske blev han en av dom längs vägen... Du hör Stina och Åkes samtal kl 22-23. Du som lyssnar, vad vill du prata om? Tycker du att det finns mindre eller mer plats för originalet i dagens samhälle jämfört med tidigare? Hur då? Vill du berätta om din längtan att passa in? Eller om hur du lever annorlunda - frivilligt eller ofrivilligt? Vad har du fått bryta mot för att kunna göra det? Ring 018 - 17 40 20 under sändning så kan du vara med efter kl 23! Eller skicka ett mail till sondagsstina@sverigesradio.se