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How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows I’ll name six problems with old-creation readings before laying out why a new creation approach makes sense. I presented this talk at the 2025 Unitarian Christian Alliance (UCA) conference in Uxbridge, England. Scroll down to see the full-length paper. For those listening to the audio, here’s a quick reference to Colossians 1.15-20 Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here’s Randy Leedy’s New Testament Diagram Here are the slides in the original PowerPoint format Download [13.82 MB] Here are the slides converted to PDF Loading... Taking too long? Reload document | Open in new tab Download [3.16 MB] To read the paper, simply scroll down or read it on Academia.edu.   Listen on Spotify   Listen on Apple Podcasts —— Links —— Check out these other papers by Sean Finnegan Support Restitutio by donating here Join our Restitutio Facebook Group and follow Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan?  Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Below is the paper presented on July 25, 2025 in Uxbridge, England at the 2nd annual UCA UK Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Colossians 1.16: Old Creation or New Creation? by Sean P. Finnegan Abstract  How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows, I will explain the difficulties with the various old creation readings of Col 1.16 along with five reasons for a new creation approach. Then I'll provide a new creation reading of Col 1.16 before summarizing my findings in the conclusion. Introduction  Colossians 1.15-20 is a fascinating text of great importance for Christology. Commonly understood to be a hymn, it is fascinating in its cosmic scope and elevated Christology. Although many commentators interpret Paul[1] to say that Christ created the universe in his pre-existent state in Col 1.16, not all scholars see it that way. For example, Edward Schillebeeckx writes, “There is no mention in this text of pre-existence in the Trinitarian sense.”[2] Rather he sees “an eschatological pre-existence, characteristic of wisdom and apocalyptic.”[3] G. B. Caird agreed that Paul's focus in Col. 1.15-20 was not pre-existence (contra Lightfoot), rather, “The main thread of Paul's thought, then, is the manhood of Christ.”[4] In other words, “All that has been said in vv. 15-18 can be said of the historical Jesus.”[5] James Dunn also denied that Paul saw Christ as God's agent in creation in Col 1.15-20, claiming that such an interpretation was “to read imaginative metaphor in a pedantically literal way.”[6] James McGrath argued that “Jesus is the one through whom God's new creation takes place.” [7] Andrew Perriman likewise noted, “There is no reference to the creation of heaven and earth, light and darkness, sea and dry land, lights in the heavens, vegetation, or living creatures,”[8] also preferring a new creation approach.[9] To understand why such a broad range of scholars diverge from the old creation interpretation of Col 1.16, we will examine several contextual, structural, and exegetical problems. While explaining these, I'll also put forward four reasons to interpret Col 1.16 as new creation. Then I'll provide a fifth before giving a new creation reading of Col 1.15-20. But before going any further, let's familiarize ourselves with the text and structure. The Form of Col 1.15-20  To get our bearings, let me begin by providing a translation,[10] carefully structured to show the two strophes.[11] Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here I've followed the two-strophe structure (1.15-18a and 18b-20) noted more than a century ago by the classical philologist Eduard Norden[13] and repeated by James Robinson,[14] Edward Lohse,[15] Edward Schweizer,[16] James Dunn,[17] Ben Witherington III,[18] and William Lane[19] among others. By lining up the parallel lines of the two strophes, we can clearly see the poetic form. Strophe 1 15a who is (the) image… 15b firstborn of all creation 16a for in him were created all things… 16e  all things have been created through him… Strophe 2 18b who is (the) beginning, 18c firstborn from the dead … 19 for in him was pleased all… 20a and through him to reconcile all things in him… Such striking repeated language between the two strophes means that we should be careful to maintain the parallels between them and not take a grammatical or exegetical position on a word or phrase that would disconnect it from the parallel line in the other strophe. Some scholars, including F. F. Bruce,[20] Michael Bird,[21] David Pao,[22] among others proposed vv. 17-18a as an independent transitional link between the two strophes. Lohse explained the motivation for this unlikely innovation as follows. Above all, it is curious that at the end of the first, cosmologically oriented strophe, Christ is suddenly referred to as the “head of the body, the church” (1:18a κεφαλή τοῦ σώματος τῆς ἐκκλησίας). Considering its content, this statement would have to be connected with the second strophe which is characterized by soteriological statements. The structure of the hymn, however, places it in the first strophe.[23] For interpreters who prefer to think of the first strophe as cosmogony and the second as soteriology, a line about Christ's headship over the church doesn't fit very well. They restructure the form based on their interpretation of the content. Such a policy reverses the order of operations. One should determine the form and then interpret the content in light of structure. Lohse was right to reject the addition of a new transitional bridge between the two strophes. He called it “out of the question” since vv. 17-18a underscore “all things” and “serve as a summary that brings the first strophe to a conclusion.”[24] Now that we've oriented ourselves to some degree, let's consider old creation readings of Col 1.16 and the problems that arise when reading it that way. Old Creation Readings  Within the old creation paradigm for Col 1.16 we can discern three groups: those who see (A) Christ as the agent by whom God created, (B) Wisdom as the agent, and (C) Christ as the purpose of creation. Although space won't allow me to interact with each of these in detail, I will offer a brief critique of these three approaches. As a reminder, here is our text in both Greek and English. Colossians 1.16 16a      ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα 16b                  ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, 16c                  τὰ ὁρατὰ καὶ τὰ ἀόρατα, 16d                  εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· 16e      τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 1. Christ as the Agent of Creation Scot McKnight is representative in his claim that “The emphasis of the first stanza is Christ as the agent of creation … and the second is Christ as the agent of redemption.”[25] This view sees the phrase “in him were created all things” as Christ creating the universe in the beginning. However, this position has six problems with it. Firstly, the context of the poem—both before (vv. 13-14) and after (vv. 21-22)—is clearly soteriological not cosmogonical.[26] By inserting vv. 15-20 into the text after vv. 13-14, Paul connected the two together.[27] V. 15 begins with ὅς ἐστιν (who is), which makes it grammatically dependent on vv. 13-14. “It is widely accepted,” wrote Dunn, “that this passage is a pre-Pauline hymn interpolated and interpreted to greater or less extent by Paul.”[28] By placing the poem into a redemptive frame, Paul indicated how he interpreted it. The fact that God “rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son” is the controlling context (v. 13).[29] As I will show below, I believe vv. 15-20 are ecclesiology not protology, since ecclesiology naturally flows from soteriology. Rather than remaining in the old domain of darkness, vulnerable to malevolent spiritual powers of this age, Colossian Christians are transferred into the new domain of Christ. The context makes it more natural to interpret the creation language of vv. 15-16 in light of Christ's redemptive work—as references to new creation rather than old creation. Doing so retains the contextual frame rather than jumping back to the beginning of time. A second problem arises when we consider the phrase “image of the invisible God” in v. 15. Although some see a Stoic or Wisdom reference here, I agree with F. F. Bruce who said, “No reader conversant with the OT scriptures, on reading these words of Paul, could fail to be reminded of the statement in Gen. 1:26f., that man was created by God ‘in his own image.'”[30] Immediately after making humanity in his own image, God blessed us with dominion over the earth. Philo also connected humanity's image of God with “the rulership over the earthly realms.”[31] But if the Christ of v. 15 is the pre-existent son prior to his incarnation, as the old creation model posits, “How can he be the ‘image of God,'” asked Eduard Schweizer, since “the one who is thus described here is not the earthly Jesus?”[32] It is precisely by virtue of his humanity that Jesus is the image of God not his pre-existence.[33] Thus, image-of-God language points us to the creation of a new humanity. A third problem is that “firstborn of all creation” prima facia implies that Christ is a member of creation (a partitive genitive). This is how Paul thought about Christ as firstborn in Rom 8.29 when he called Christ “firstborn among many brothers and sisters.” Clearly he saw Christ as a member of the “ἀδελφοῖς” (brothers and sisters). Furthermore, “πρωτότοκος πάσης κτίσεως” (firstborn of all creation) in v. 15 parallels “πρωτότοκος ἐκ τῶν νεκρῶν” (firstborn from the dead) v. 18. Although the former (v. 15) can be taken as a genitive of subordination (firstborn over creation) or as a partitive genitive (firstborn of creation), the latter (v. 18) is unambiguously partitive. Because v. 18 includes the word ἐκ (from/out of), instead of a multivalent genitive, it must mean that Jesus was himself a member of the dead prior to his resurrection. Likewise, he was the firstborn member of creation. To take v. 15 as a genitive of subordination and v. 18 in a partitive sense allows theology to drive exegesis over against the clear structural link between v. 15b and v. 18c. In fact, as the BDAG noted, Christ is “the firstborn of a new humanity.”[34] He is chronologically born first and, by virtue of that, also preeminent.[35] Fourthly, the phrase, “ἐν αὐτῷ” (in him), implies soteriology not protology as it does throughout the Pauline corpus. The prepositional phrases “in Christ,” “in the Lord,” “in him,” and others that are similar occur more than a hundred times in Paul's epistles. McKnight elucidated the sense nicely: “This expression, then, is the inaugurated eschatological reality into which the Christian has been placed, and it also evokes the new-creation realities that a person discovers.”[36] Creation in Christ is not likely to refer to Genesis creation. In fact, apart from Col 1.16, there is no text within Paul or the rest of the Bible that speaks of the origin of the universe as something created “in Christ.”[37] Sadly translators routinely obscure this fact by translating “ἐν αὐτῷ” as “by him.”[38] Amazingly, the NASB and ESV render “ἐν αὐτῷ” as “in him” in every other usage apart from Col 1.16![39] For the sake of consistency, it makes better sense to render “ἐν αὐτῷ” as “in him” and let the reader decide how to interpret it. Fifthly, the line, “and he is the head of the body, the Church” (v. 18a) clearly roots the first strophe in redemptive history not creation. Our English translations follow Robert Estienne's verse divisions, which confusingly combine the last line of the first strophe (v. 18a) and the first line of the second (v. 18b), obscuring the native poetic structure. As I made the case above, the structure of the text breaks into two strophes with v. 18a included in the first one. As I mentioned earlier, vv. 15-20 are a pre-existing poem that Paul has modified and incorporated into the text of Colossians. Ralph Martin pointed out that the poem contains “no less than five hapax legomena” and “about ten non-Pauline expressions.”[40] Additionally, there appear to be awkward additions that disrupt the symmetry. These additions are the most explicitly Christian material. It is likely that the original said, “and he is the head of the body” to which Paul appended “the church.” Edward Schillebeeckx commented on this. In Hellenistic terms this must primarily mean that he gives life and existence to the cosmos. Here, however, Colossians drastically corrects the ideas … The correction made by Colossians is to understand ‘body' as a reference to the church, and not the cosmos. This alters the whole perspective of the cultural and religious setting … The cosmic background is reinterpreted in terms of salvation history and ecclesiology. In fact Christ is already exercising his lordship over the world now … however, he is doing this only as the head of the church, his body, to which he gives life and strength. Thus Colossians claims that the church alone, rather than the cosmos, is the body of Christ.[41] If this is true, it shows Paul's careful concern to disallow a strictly old creation or protological reading of the first strophe. For by inserting “of the church,” he has limited the context of the first strophe to the Christ event. “The addition of ‘the church,'” wrote Dunn, “indicates that for Paul at any rate the two strophes were not dealing with two clearly distinct subjects (cosmology and soteriology).”[42] Karl-Joseph Kuschel wrote, “The answer would seem to be he wanted to ‘disturb' a possible cosmological-protological fancy in the confession of Christ … to prevent Christ from becoming a purely mythical heavenly being.”[43] Thus Paul's addition shows us he interpreted the creation of v16 as new creation. Lastly, theological concerns arise when taking Col 1.16 as old creation. The most obvious is that given the partitive genitive of v. 15, we are left affirming the so-called Arian position that God created Christ as the firstborn who, in turn, created everything else. Another thorn in the side of this view is God's insistence elsewhere to be the solo creator (Isa 44.24; cf. 45.18). On the strength of this fact, modalism comes forward to save the day while leaving new problems in its wake. However, recognizing Col 1.15-20 as new creation avoids such theological conundrums. 2. Wisdom as the Agent of Creation Dustin Smith noted, “The christological hymn contains no less than nine characteristics of the wisdom of God (e.g., “image,” “firstborn,” agent of creation, preceding all things, holding all things together) that are reapplied to the figure of Jesus.”[44] Some suggest that Col 1.15-20 is actually a hymn to Wisdom that Paul Christianized.[45] The idea is that God created the universe through his divine Wisdom, which is now embodied or incarnate in Christ. Dunn explained it as follows. If then Christ is what God's power/wisdom came to be recognized as, of Christ it can be said what was said first of wisdom—that ‘in him (the divine wisdom now embodied in Christ) were created all things.' In other words the language may be used here to indicate the continuity between God's creative power and Christ without the implication being intended that Christ himself was active in creation.[46] Before pointing out some problems, I must admit much of this perspective is quite noncontroversial. That Jewish literature identified Wisdom as God's creative agent, that there are linguistic parallels between Col 1.15-20 and Wisdom, and that the historical Jesus uniquely embodied Wisdom to an unprecedented degree are not up for debate. Did Paul expect his readers to pick up on the linguistic parallels? Afterall, he could have just said “in her were created all things” in v. 16, clearly making the connection with the grammatically feminine σοφία (Wisdom). Better yet, he could have said, “in Wisdom were created all things.” Even if the poem was originally to Wisdom, Paul has thoroughly Christianized it, applying to Christ what had been said of Wisdom. However, the most significant defeater for this view is that applying Wisdom vocabulary to Christ only works one way. Wisdom has found her home in Christ. This doesn't mean we can attribute to Christ what Wisdom did before she indwelt him any more than we can attribute to the living descendants of Nazis the horrific deeds of their ancestors. Perriman's critique is correct: “The point is not that the act of creation was Christlike, rather the reverse: recent events have been creation-like. The death and resurrection of Jesus are represented as the profoundly creative event in which the wisdom of God is again dynamically engaged, by which a new world order has come about.”[47] Once again a new creation approach makes better sense of the text. 3. Christ as the Purpose of Creation Another approach is to take ἐν αὐτῷ (in him) in a telic sense. Martha King, a linguist with SIL, said the phrase can mean “in association with Christ everything was created” or “in connection with Christ all things were created.”[48] Lexicographer, Joseph Thayer, sharpened the sense with the translation, “[I]n him resides the cause why all things were originally created.”[49] William MacDonald's translation brought this out even more with the phrase, “because for him everything … was created.”[50] The idea is that God's act of creation in the beginning was with Christ in view. As Eric Chang noted, “Christ is the reason God created all things.”[51] G. B. Caird said, “He is the embodiment of that purpose of God which underlies the whole creation.”[52] The idea is one of predestination not agency.[53] Christ was the goal for which God created all things. A weakness of this view is that purpose is better expressed using εἰς or δία with an accusative than ἐν. Secondly, the parallel line in the second strophe (v. 19) employs “ἐν αὐτῷ” in a clearly locative sense: “in him all the fullness was pleased to dwell.” So even though “ἐν αὐτῷ” could imply purpose, in this context it much more likely refers to location. Lastly, Paul mentioned the sense of purpose at the end of v. 16 with “εἰς αὐτὸν ἔκτισται” (for him has been created), so it would be repetitive to take “ἐν αὐτῷ” that way as well. To sum up, the three positions that see Col 1.16 as a reference to old creation all have significant problems. With these in mind, let us turn our attention to consider a fourth possibility: that Paul has in mind new creation. Reasons for a New Creation Reading I've already provided four reasons why Col 1.15-20 refers to new creation: (1) calling Christ the image of God points to the new humanity begun in Christ as the last Adam;[54] (2) since the firstborn of the old creation was Adam (or, perhaps, Seth), Jesus must be the firstborn of the new creation; (3) saying Jesus is the head of the church, limits the focus for the first strophe to the time following the Christ event; (4) the context of the poem, both before (vv. 13-14) and after (vv. 21-22) is soteriological, making an old creation paradigm awkward, while a new creation view fits perfectly. The Catholic priest and professor, Franz Zeilinger, summarized the situation nicely: “Christ is (through his resurrection from the realm of death) Lord over the possession granted to him, of which he is the ἀρχή (beginning) and archetype, … and head and beginning of the eschatological new creation!”[55] Additionally, a new creation paradigm fits best with Paul's elaboration of what visible and invisible things in heaven and on earth he has in mind. Once again, here's our text. 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him By specifying thrones, dominions, rulers, and authorities, we discern Paul's train of thought. Form critics are quick to point out that v. 16d is Paul's addition to the poem. Without it, the reader may have thought of sky, land, and animals—old creation. However, with v. 16d present, we direct our attention to political realities not God's creative power or engineering genius. Martha King noted the two possible meanings for εἴτε: (1) specifying the “invisible things” or (2) giving examples of “all things.” Taking the second view, we read “in him were created all things, including thrones, dominions, rulers, and authorities.”[56] Randy Leedy also presented this position in his sentence diagrams, identifying v. 16d as equivalent to v. 16c and v. 16b, all of which modify τὰ πάντα (all things) at the end of v. 16a. (See Appendix for Leedy's diagram.) Perriman pressed home the point when he wrote: The fact is that any interpretation that takes verse 16 to be a reference to the original creation has to account for the narrow range of created things explicitly listed. … The Colossians verse mentions only the creation of political entities—thrones, lordships, rulers and authorities, visible and invisible—either in the already existing heaven or on the already existing and, presumably, populated earth. What this speaks of is a new governmental order consisting of both invisible-heavenly and visibly-earthly entities.”[57] Understanding v. 16d as equivalent to “all things” in v. 16a nicely coheres with a new-creation paradigm. However, taken the other way—as an elaboration of only the invisible created realities—v. 16d introduces an asymmetrical and clumsy appendix. A New Creation Reading of Col 1.16 Now that we've considered some problems with old creation views and some reasons to read Col 1.16 from a new creation perspective, let's consider how a new creation reading works. New creation is all about the new breaking into the old, the future into the present. G. F. Wessels said, “Paul made clear that there is a present realized aspect of salvation, as well as a future, still outstanding aspect, which will only be realized at the eschaton.”[58] New creation, likewise, has future and present realities. Exiting Old Creation Before becoming part of the new creation, one must exit the old creation. “Our old humanity was co-crucified“ (Rom 6.6). “With Christ you died to the elemental principles of the world” (Col 2.20). “As many as were baptized into Christ Jesus, were baptized into his death” (Rom 6.3). We were “co-buried with him through baptism into the death … having been united with the likeness of his death” (Rom 6.4-5). Our death with him through baptism kills our allegiance and submission to the old powers and the old way of life “in which you formerly walked according to the zeitgeist of this world, according to the rule of the authority of the air, the spirit which now works in the children of disobedience” (Eph 2.2). Entering New Creation As death is the only way out of the old creation, so resurrection is the only way into the new creation. “You have been co-raised with Christ” (Col 3.1). God “co-made-alive us together with him” (Col 2.13).[59] By virtue of our union with Christ, we ourselves are already “co-raised and co-seated us in the heavenlies in Christ Jesus” (Eph 2.6). The result of this is that “we also may walk in newness of life” (Rom 6.4). For those who are “in Christ, (there is) a new creation; the old has passed away, behold (the) new has come into existence” (2 Cor 5.17). “They have been ‘transported,'” wrote Schillebeeckx, “they already dwell above in Christ's heavenly sphere of influence (Col 1.13)—the soma Christou … that is the church!”[60] Community For the people of God, “neither circumcision is anything nor uncircumcision but a new creation” is what matters (Gal 6.15). Those who “are clothed with the new” are “being renewed in knowledge according to the image of him who created, where there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, (or) free, but Christ (is) all and in all” (Col 3.10-11). Through Christ God has nullified the law “in order that he might create the two into one new humanity in him” (Eph 2.14-15). Thus, within new creation, ethnic identity still exists, but it is relativized, our identity in Christ taking priority ahead of other affiliations and duties. Lifestyle When the lost become saved through faith, they become his creation (ποίημα), “created in Christ Jesus for good works” (Eph 2.10). This means we are to “lay aside the former way of life, the old humanity corrupted according to deceitful desires” and instead be clothed with “the new humanity created according to God in righteousness and holiness of the truth” (Eph 4.22-24). Rather than lying to one another, we must “strip off the old humanity with its way of acting” and “be clothed with the new (humanity), renewed in knowledge according to the image of the one who created it” (Col 3.9-10). “The ones who are Christ's have crucified the flesh with the passions and the lusts” and instead “walk by the spirit” (Gal 5.24-25). Ultimately, All Creation Although new creation is currently limited to those who voluntarily recognize Jesus as Lord, all “creation is waiting with eager expectation for the unveiling of the children of God” (Rom 8.19). Because of the Christ event, the created order eagerly awaits the day when it will escape “the enslavement of corruption” and gain “the freedom of the glory of the children of God” (v. 21). Like a bone out of joint, creation does not function properly. Once Christ sets it right, it will return to its proper order and operation under humanity's wise and capable rulership in the eschaton. Eschatology God predetermined that those who believe will be “conformed to the image of his son, that he be firstborn among many brothers and sisters” (Rom 8.29). Thus, the resurrected Christ is the prototype, “the first fruits of those who have fallen asleep” (1 Cor 15.20). Whereas “in Adam all die, so also in Christ all will be made alive” (v. 22). We await Christ's return to “transform the body of our humble station (that it be) shaped to his glorious body according to the energy which makes him able to also to subject all things to himself.” (Phil 3.21). This is the end goal of new creation: resurrected subjects of God's kingdom joyfully living in a renewed world without mourning, crying, and pain forevermore (Isa 65.17-25; Rev 21-22). The Powers Taking Col 1.16 as a new creation text adds key information about the present governing powers to this richly textured picture. In Christ God created thrones, dominions, rulers, and authorities. He made these through Christ and for Christ with the result that Christ himself is before all things, and in Christ all things hold together (Col 1.17). He is the head of the body, the Church (Col 1.18). We find very similar language repeated in Ephesians in the context of Christ's exaltation.[61] Ephesians 1.20-23 20 Which [power] he energized in Christ having raised him from the dead and seated (him) on his right (hand) in the heavenlies 21 far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come; 22 and he subjected all things under his feet and gave him (as) head over all things in the Church, 23 which is his body, the fullness of the one who fills all things in all. The parallels are striking. Both speak of Christ's resurrection, Christ's exalted position of authority over all the powers, Christ's role as head of the church, and both mention the fullness. It's easy to miss the connection between these two passages since most think of Eph 1.20-22 as ascension theology and Col 1.15-20 as creation theology. But, if we adjust our thinking to regard Col 1.16 as new creation, we see how the two fit together. In Ephesians we see Christ's ascension to God's right hand as the reason for a cosmic reordering of authorities with the result that all rule, authority, power, and dominion are subjected to him. (Though we may be accustomed to reading these powers in Eph 1.21 as only malevolent owing to Eph 2.2 and 6.12, the list here must be mixed, since only benevolent powers will survive the final judgement and continue into the age to come.) Instead of exaltation, in Colossians Paul employed the language of creation to describe Christ's relation to the powers. Perhaps lesser terms like reassign, reorder, or establish were just too small to adequately express the magnitude of how the Christ event has changed the world—both in heaven and on earth. The only term big enough to convey the new situation was “creation”—the very same word he routinely used elsewhere with the meaning of new creation.[62] We can gain more insight by considering what the powers of Eph 1.21 and Col 1.16 mean. McKnight saw them “as earthly, systemic manifestations of (perhaps fallen) angelic powers—hence, the systemic worldly, sociopolitical manifestations of cosmic/angelic rebellion against God.”[63] I partially agree with McKnight here. He's right to see the powers as both heavenly and earthly, or better, as the heavenly component of the earthly sociopolitical realities, but he has not made room for the new authority structures created in Christ. John Schoenheit helpfully explained it this way: Not only did Jesus create his Church out of Jew and Gentile, he had to create the structure and positions that would allow it to function, both in the spiritual world (positions for the angels that would minister to the Church—see Rev. 1:1, “his angel”) and in the physical world (positions and ministries here on earth—see Rom. 12:4-8; Eph. 4:7-11).[64] We must never forget that Paul has an apocalyptic worldview—a perspective that seeks to unveil the heavenly reality behind the earthly. He believed in powers of darkness and powers of light. In Christ were created thrones, dominions, rulers, and authorities (Col 1.16). He is “the head of all rule and authority” (Col 2.10). These new creation realities make progress against the old powers that still hold sway in the world outside the Church. Although the old powers are still at work, those who are in Christ enjoy his protection. With respect to the Church, he has already “disarmed the rulers and authorities” (Col 2.15). We can don “the armor of God that we be able to stand against the methods of the devil” (Eph 6.11) and “subduing everything, to stand” (v. 13). We find glimpses of this heavenly reality scattered in other places in the Bible. Peter mentioned how Christ “is on the right hand of God, having gone into heaven, angels and authorities and power having been subjected to him” (1 Pet 3.22). In John's Revelation, he addressed each of the seven letters to the angels of their respective churches.[65] Although it's hard for us to get details on precisely what happened at Christ's ascension, something major occurred, not just on earth, but also in the spiritual realm. Jesus's last recorded words in Matthew are: “all authority in heaven and upon earth was given to me” (Mat 28.18-20). Presumably such a statement implies that prior to his resurrection Jesus did not have all authority in heaven and earth. It didn't exist until it was created. Similarly, because of his death, resurrection, and ascension, Christ has “become so much better than the angels as the name he has inherited is superior to them” (Heb 1.4). Once again, the text implies that Christ was not already superior to the angels, but “after making purification of the sins, he sat on the right hand of the majesty on high” at which time he became preeminent (Heb 1.3). Perhaps this also explains something about why Christ “proclaimed to the spirits in prison” (1 Pet 3.19). Another possibility is that Christ's ascension (Rev 12.5) triggered a war in heaven (v. 7) with the result that the dragon and his angels suffered defeat (v. 8) and were thrown out of heaven down to the earth (v. 9). Sadly, for most of the history of the church we have missed this Jewish apocalyptic approach that was obvious to Paul, limiting salvation to individual sins and improved morality.[66] Only in the twentieth century did interpreters begin to see the cosmic aspect of new creation. Margaret Thrall wrote the following. The Christ-event is the turning-point of the whole world … This Christ ‘in whom' the believer lives is the last Adam, the inaugurator of the new eschatological humanity. … Paul is saying that if anyone exists ‘in Christ', that person is a newly-created being. … In principle, through the Christ-event and in the person of Christ, the new world and the new age are already objective realities.[67] New creation is, in the words of J. Louis Martyn “categorically cosmic and emphatically apocalyptic.”[68] In fact, “The advent of the Son and of his Spirit is thus the cosmic apocalyptic event.”[69] In Christ is the beginning of a whole new creation, an intersecting community of angelic and human beings spanning heaven and earth. The interlocking of earthly (visible) and heavenly (invisible) authority structures points to Paul's apocalyptic holism. The Church was not on her own to face the ravages of Rome's mad love affair with violence and power. In Christ, people were no longer susceptible to the whims of the gods that have wreaked so much havoc from time immemorial.[70] No, the Church is Christ's body under his direct supervision and protection. As a result, the Church is the eschatological cosmic community. It is not merely a social club; it has prophetic and cosmic dimensions. Prophetically, the Church points to the eschaton when all of humanity will behave then how the Church already strives to live now—by the spirit instead of the flesh (Gal 5.16-25). Cosmically, the Church is not confined to the earth. There is a heavenly dimension with authority structures instantiated under Christ to partner with the earthly assemblies. God's “plan for the fulness of the times” is “to head up all thing in the Christ, the things upon the heavens and the things upon the earth in him” (Eph 1.10). Although this is his eschatological vision, Zeilinger pointed out that it is already happening. [T]he eschatological world given in Christ is realized within the still-existing earthly creation through the inclusion of the human being in Christ, the exalted one, by means of the proclamation of salvation and baptism. The eschaton spreads throughout the world in the kerygma and becomes reality, in that the human being, through baptism, becomes part of Christ—that is, in unity with him, dies to the claim of the στοιχεῖα τοῦ κόσμου (2.20) and is raised with him to receive his eschatological life. The people thus incorporated into the exalted Christ thereby form, in him and with him, the new creation of the eschaton within the old! The body of Christ is thus recognizable as the expanding Church. In it, heavenly and earthly space form, in a certain sense, a unity.[71] The Church is a counter society, and embassy of the future kingdom shining the light of the age to come into the present in the power of the spirit with the protection of Christ and his heavenly powers over against the powers of darkness, who/which are still quite active—especially in the political realities of our present evil age (Gal 1.4). We bend the knee to the cosmic Christ now in anticipation of the day when “every knee may bend: heavenly and earthly and subterranean” (Phil 2.10) and “every tongue may confess that Jesus Christ (is) Lord” (v. 11). Christ's destiny is to fulfil the original Adamic mandate to multiply, fill, and have dominion over the earth (Gen 1.28). He has already received all authority in heaven and earth (Mat 28.18). God has given him “dominion over the works of your hands and put all things under his feet” as the quintessential man (Ps 8.6). Even so, “Now we do not yet see all things subjected to him” (Heb 2.8), but when he comes “he will reign into the ages of the ages” (Rev 11.15). Until then, he calls the Church to recognize his preeminence and give him total allegiance both in word and deed. Conclusion We began by establishing that the structure of the poetic unit in Col 1.15-20 breaks into two strophes (15-18a and 18b-20). We noted that Paul likely incorporated pre-existing material into Colossians, editing it as he saw fit. Then we considered the problems with the three old creation readings: (A) Christ as the agent of creation, (B) Wisdom as the agent of creation, and (C) Christ as the purpose of creation. In the course of critiquing (A), which is by far most popular, we observed several reasons to think Col 1.16 pertained to new creation, including (1) the image of God language in v. 15a, (2) the firstborn of all creation language in v. 15b, (3) the head of the Church language in v. 18a, and (4) the soteriological context (frame) of the poem (vv. 13-14, 21-22). To this I added a fifth syntactical reason that 16d as an elaboration of “τἀ πάντα” (all things) of 16a. Next, we explored the idea of new creation, especially within Paul's epistles, to find a deep and richly textured paradigm for interpreting God's redemptive and expanding sphere of influence (in Christ) breaking into the hostile world. We saw that new Christians die and rise with Christ, ending their association with the old and beginning again as a part of the new—a community where old racial, legal, and status divisions no longer matter, where members put off the old way of living and instead become clothed with the new humanity, where people look forward to and live in light of the ultimate transformation to be brought about at the coming of Christ. Rather than limiting new creation to the salvation of individuals, or even the sanctifying experience of the community, we saw that it also includes spiritual powers both “in the heavens and upon the earth, the visible and the invisible, whether thrones or dominions or rulers or authorities” (Col 1.16). Reading Col 1.15-20 along with Eph 1.20-23 we connected God's creation of the powers in Christ with his exaltation of Christ to his right hand “far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come” (Eph 1.21). The point from both texts is clear: as “the head of the body, the Church” (Col 1.18; Eph 1.22), Christ is “before all things” (Col 1.17), “first in all things” (Col 1.18), and “far above all” (Eph 1.21), since God has “subjected all things under his feet” (Eph 1.22). Christ is preeminent as the firstborn of all new creation, “the new Adam … the starting point where new creation took place.”[72] Although the old powers still hold sway in the world, those in the interlocked heaven-and-earth new creation domain where Christ is the head, enjoy his protection if they remain “in the faith established and steadfast and not shifting away from the hope of the gospel” (Col 1.23). This interpretation has several significant advantages. It fits into Paul's apocalyptic way of thinking about Christ's advent and exaltation. It also holds together the first strophe of the poem as a unit. Additionally, it makes better sense of the context. (The ecclesiology of Col 1.15-18a follows logically from the soteriological context of vv. 13-14.) Lastly, it is compatible with a wide range of Christological options. Appendix Here is Col 1.16 from Leedy's sentence diagrams.[73] Of note is how he equates the τὰ πάντα of 16a with 16c and 16d rather than seeing 16d as an elaboration of τά ὁρατά. Bibliography Bauer, Walter, Frederick William  Danker, William F. Arndt, F. Gingrich, Kurt Aland, Barbara Aland, and Viktor Reichmann. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: The University of Chicago Press, 2000. Bird, Michael F. Colossians and Philemon. A New Covenant Commentary. Cambridge, England: The Lutterworth Press, 2009. Brown, Anna Shoffner. “Nothing ‘Mere’ About a Man in the Image of God.” Paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022. Bruce, E. K. Simpson and F. F. The Epistles to the Ephesians and the Colossians. The New International Commentary on the New Testament, edited by Ned B. Stonehouse. Grand Rapids, MI: Eerdmans, 1957. Buzzard, Anthony F. Jesus Was Not a Trinitarian. Morrow, GA: Restoration Fellowship, 2007. Caird, G. B. New Testament Theology. Edited by L. D. Hurst. Oxford, England: Clarendon Press, 2002. Caird, G. B. Paul’s Letters from Prison. New Clarendon Bible, edited by H. F. D. Sparks. Oxford, England: Oxford University Press, 1976. Carden, Robert. One God: The Unfinished Reformation. Revised ed. Naperville, IL: Grace Christian Press, 2016. Chang, Eric H. H. The Only Perfect Man. Edited by Bentley C. F. Chang. 2nd ed. Montreal, QC: Christian Disciples Church Publishers, 2017. Deuble, Jeff. Christ before Creeds. Latham, NY: Living Hope International Ministries, 2021. Dunn, James D. G. Christology in the Making. 2nd ed. Grand Rapids, MI: Eerdmans, 1996. Dunn, James D. G. The Epistles to the Colossians and to Philemon. New International Greek Testament Commentary, edited by Gasque Marshall, Hagner. Grand Rapids, MI: Eerdmans, 1996. Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2019. King, Martha. An Exegetical Summary of Colossians. Dallas, TX: SIL International, 1992. Kuschel, Karl-Joseph. Born before All Time? Translated by John Bowden. New York, NY: Crossroad, 1992. Originally published as Beforen vor aller Zeit? Lane, William L. The New Testament Page by Page. Open Your Bible Commentary, edited by Martin Manser. Bath, UK: Creative 4 International, 2013. Leedy, Randy A. The Greek New Testament Sentence Diagrams. Norfolk, VA: Bible Works, 2006. Lohse, Edward. Colossians and Philemon. Hermeneia. Minneapolis, MN: Fortress Press, 1971. MacDonald, William Graham. The Idiomatic Translation of the New Testament. Norfolk, VA: Bibleworks, 2012. Mark H. Graeser, John A. Lynn, John W. Schoenheit. One God & One Lord. 4th ed. Martinsville, IN: Spirit & Truth Fellowship International, 2010. Martin, Ralph. “An Early Christian Hymn (Col. 1:15-20).” The Evangelical Quarterly 36, no. 4 (1964): 195–205. Martyn, J. Louis. Theological Issues in the Letters of Paul. Nashville, TN: Abingdon Press, 1997. McGrath, James F. The Only True God: Early Christian Monotheism in Its Jewish Context. Urbana, IL: University of Illinois Press, 2009. McKnight, Scot. The Letter to the Colossians. New International Commentary on the New Testament, edited by Joel B. Green. Grand Rapids, MI: Eerdmans, 2018. Norden, Eduard. Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede. 4th ed. Stuttgart, Germany: B. G. Teubner, 1956. Originally published as 1913. Pao, David. Colossians and Philemon. Zondervan Exegetical Commentary of the New Testament, edited by Clinton E. Arnold. Grand Rapid, MI: Zondervan, 2012. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philo. The Works of Philo. The Norwegian Philo Concordance Project. Edited by Kåre Fuglseth Peder Borgen, Roald Skarsten. Piscataway, NJ: Gorgias Press, 2005. Robinson, James M. “A Formal Analysis of Colossians 1:15-20.” Journal of Biblical Literature 76, no. 4 (1957): 270–87. Schillebeeckx, Eduard. Christ: The Experience of Jesus as Lord. Translated by John Bowden. New York, NY: The Seabury Press, 1977. Schoberg, Gerry. Perspectives of Jesus in the Writings of Paul. Eugene, OR: Pickwick Publications, 2013. Schweizer, Eduard. The Letter to the Colossians. Translated by Andrew Chester. Minneapolis, MN: Augsburg Publishing House, 1982. Smith, Dustin R. Wisdom Christology in the Gospel of John. Eugene, OR: Wipf & Stock, 2024. Snedeker, Donald R. Our Heavenly Father Has No Equals. Bethesda, MD: International Scholars Publications, 1998. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Thrall, Margaret. The Second Epistle to the Corinthians. Vol. 1. The International Critical Commentary, edited by C. E. B. Cranfield J. A. Emerton, G. N. Stanton. Edinburgh, Scotland: T&T Clark, 1994. Wachtel, William M. “Colossians 1:15-20–Preexistence or Preeminence?” Paper presented at the 14th Theological Conference, McDonough, GA, 2005. Wessels, G. F. “The Eschatology of Colossians and Ephesians.” Neotestamentica 21, no. 2 (1987): 183–202. Witherington III, Ben The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles. Grand Rapids, MI: Eerdmans, 2007. Yates, Roy. The Epistle to the Colossians. London: Epworth Press, 1993. Zeilinger, Franz. Der Erstgeborene Der Schöpfung. Wien, Österreich: Herder, 1974. Footnotes [1] Since the nineteenth century biblical scholars have been divided over whether Paul wrote Colossians. One of the major reasons for thinking Paul didn't write Colossians is his exalted Christology—the very conclusion this paper seeks to undermine. A second major factor to argue against Pauline authorship is the difference in vocabulary, but this is explainable if Paul used a different amanuensis. The theologically more cosmic emphasis (also evident in Ephesians) is likely due to Paul's time in prison to reflect and expand his understanding of the Christ event. Lastly, the proto-Gnostic hints in Colossians do not require dating the epistle outside of Paul's time. Although Gnosticism flourished at the beginning of the second century, it was likely already beginning to incubate in Paul's time. [2] Eduard Schillebeeckx, Christ: The Experience of Jesus as Lord, trans. John Bowden (New York, NY: The Seabury Press, 1977), 185. [3] Schillebeeckx, 185. [4] G. B. Caird, Paul’s Letters from Prison, New Clarendon Bible, ed. H. F. D. Sparks (Oxford, England: Oxford University Press, 1976), 177. [5] Caird, 181. [6] James D. G. Dunn, The Epistles to the Colossians and to Philemon, New International Greek Testament Commentary, ed. Gasque Marshall, Hagner (Grand Rapids, MI: Eerdmans, 1996), 91. “[W]hat at first reads as a straightforward assertion of Christ's pre-existenct activity in creation becomes on closer analysis an assertion which is rather more profound—not of Christ as such present with God in the beginning, nor of Christ as identified with a pre-existent hypostasis or divine being (Wisdom) beside God, but of Christ as embodying and expressing (and defining) that power of God which is the manifestation of God in and to his creation.” (Italics in original.) James D. G. Dunn, Christology in the Making, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996), 194. [7] James F. McGrath, The Only True God: Early Christian Monotheism in Its Jewish Context (Urbana, IL: University of Illinois Press, 2009), 46. [8] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 200. [9] In addition, biblical unitarians routinely interpret Col 1.16 as new creation. See Anthony F. Buzzard, Jesus Was Not a Trinitarian (Morrow, GA: Restoration Fellowship, 2007), 189–90, Robert Carden, One God: The Unfinished Reformation, Revised ed. (Naperville, IL: Grace Christian Press, 2016), 197–200, Eric H. H. Chang, The Only Perfect Man, ed. Bentley C. F. Chang, 2nd ed. (Montreal, QC: Christian Disciples Church Publishers, 2017), 151–52, Jeff Deuble, Christ before Creeds (Latham, NY: Living Hope International Ministries, 2021), 163–66, John A. Lynn Mark H. Graeser, John W. Schoenheit, One God & One Lord, 4th ed. (Martinsville, IN: Spirit & Truth Fellowship International, 2010), 493–94, Donald R. Snedeker, Our Heavenly Father Has No Equals (Bethesda, MD: International Scholars Publications, 1998), 291–92, William M. Wachtel, “Colossians 1:15-20–Preexistence or Preeminence?” (paper presented at the 14th Theological Conference, McDonough, GA, 2005), 4. [10] All translations are my own. [11] Stophes are structural divisions drawn from Greek odes akin to stanzas in poetry or verses in music. [12] Throughout I will capitalize Church since that reflects the idea of all Christians collectively not just those in a particular local assembly. [13] Eduard Norden, Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede, 4th ed. (Stuttgart, Germany: B. G. Teubner, 1956), 250–54. [14] James M. Robinson, “A Formal Analysis of Colossians 1:15-20,” Journal of Biblical Literature 76, no. 4 (1957): 272–73. [15] Edward Lohse, Colossians and Philemon, Hermeneia (Minneapolis, MN: Fortress Press, 1971), 44. [16] Eduard Schweizer, The Letter to the Colossians, trans. Andrew Chester (Minneapolis, MN: Augsburg Publishing House, 1982), 57. [17] Dunn, The Epistles to the Colossians and to Philemon, 84. [18] Ben  Witherington III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles (Grand Rapids, MI: Eerdmans, 2007), 129. [19] William L. Lane, The New Testament Page by Page, Open Your Bible Commentary, ed. Martin Manser (Bath, UK: Creative 4 International, 2013), 765. [20] E. K. Simpson and F. F. Bruce, The Epistles to the Ephesians and the Colossians, The New International Commentary on the New Testament, ed. Ned B. Stonehouse (Grand Rapids, MI: Eerdmans, 1957), 65. [21] Michael F. Bird, Colossians and Philemon, A New Covenant Commentary (Cambridge, England: The Lutterworth Press, 2009), 50. [22] David Pao, Colossians and Philemon, Zondervan Exegetical Commentary of the New Testament, ed. Clinton E. Arnold (Grand Rapid, MI: Zondervan, 2012), 87. [23] Lohse, 42. [24] Lohse, 43–44. [25] Scot McKnight, The Letter to the Colossians, New International Commentary on the New Testament, ed. Joel B. Green (Grand Rapids, MI: Eerdmans, 2018), 144. [26] Col 1.13-14: “who rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son in whom we have the redemption, the forgiveness of the sins.” Col 1.21-22: “And you being formerly alienated and hostile in thought in the evil deeds, but now he reconciled (you) in his body of the flesh through the death to present you holy and blameless and irreproachable before him.” [27] In fact, we can easily skip from vv. 13-14 to vv. 21-22. [28] Dunn, Christology in the Making, 187–88. [29] Sadly, most translations erroneously insert a paragraph between vv. 14 and 15. This produces the visual effect that v. 15 is a new thought unit. [30] Bruce, 193. [31] Moses 2.65: “τὴν ἡγεμονίαν τῶν περιγείων” in Philo, The Works of Philo, The Norwegian Philo Concordance Project (Piscataway, NJ: Gorgias Press, 2005). See also Sirach 17.3. [32] Schweizer, 64. [33] For a helpful treatment of how the image of God relates to Christology, see Anna Shoffner Brown, “Nothing ‘Mere’ About a Man in the Image of God” (paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022). [34] Walter Bauer et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), s.v. “πρωτότοκος,” 2.a. [35] Franz Zeilnger wrote, “Christ is temporally the first of a series that essentially proceeds from him, and at the same time its lord and head.” Franz Zeilinger, Der Erstgeborene Der Schöpfung (Wien, Österreich: Herder, 1974), 182. Original: “als “Wurzel” ist Christus zeitlich der erste einer Reihe, die wesentlich aus ihm hervorgeht, und zugleich ihr Herr und Haupt.” [36] McKnight, 85–86. [37] The closest parallels are 1 Cor 8.6; Heb 1.2; and John 1.3, which employ the preposition δια (through). Upon close examination these three don't teach Christ created the universe either. [38] ESV, CSB, NASB, etc. Notably the NET diverges from the other evangelical translations. Roman Catholic, mainline, and unitarian translations all tend to straightforwardly render “ἐν αὐτῷ” as “in him” in Col 1.16; cf. NABRE, NRSVUE, OGFOMMT, etc. [39] Chang, 150. [40] Ralph Martin, “An Early Christian Hymn (Col. 1:15-20),” The Evangelical Quarterly 36, no. 4 (1964): 198. [41] Schillebeeckx, 186. [42] Dunn, Christology in the Making, 191. [43] Karl-Joseph Kuschel, Born before All Time?, trans. John Bowden (New York, NY: Crossroad, 1992), 336. [44] Dustin R. Smith, Wisdom Christology in the Gospel of John (Eugene, OR: Wipf & Stock, 2024), 5–6. For more on wisdom Christology in Col 1.16 see Dunn, The Epistles to the Colossians and to Philemon, 89, Roy Yates, The Epistle to the Colossians (London: Epworth Press, 1993), 18–19, 23, G. B. Caird, New Testament Theology, ed. L. D. Hurst (Oxford, England: Clarendon Press, 2002), 46, McGrath, 44, 46. [45] See Dunn, The Epistles to the Colossians and to Philemon, 89. See also Yates, 18–19, 23. [46] Dunn, Christology in the Making, 190. [47] Perriman, 199. [48] Martha King, An Exegetical Summary of Colossians (Dallas, TX: SIL International, 1992), 53. [49] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1996), s.v. “ἐν,” 1722. He recognized the cause was both instrumental and final. [50] William Graham MacDonald, The Idiomatic Translation of the New Testament (Norfolk, VA: Bibleworks, 2012). [51] Chang, 147. Similarly James McGrath wrote, “[I]f all things were intended by God to find their fulfillment in Christ, then they must have been created “in him” in the very beginning in some undefined sense, since it was axiomatic that the eschatological climax of history would be a restoration of its perfect, original state.” McGrath, 46. [52] Caird, Paul’s Letters from Prison, 172. [53] “God so designed the universe that it was to achieve its proper meaning and unity only under the authority of man (Gen. 128; Ps. 86). But this purpose was not to be implemented at once; it was ‘to be put into effect when the time was ripe' (Eph. 110), when Christ had lived a human life as God intended it, and had become God's image in a measure which was never true of Adam. Only in unity with ‘the proper man' could the universe be brought to its destined coherence. For one who believes in predestination it is but a small step from this to saying that the universe was created in him.” Caird, Paul’s Letters from Prison, 178. [54] See also Paul's Adam Christology in Rom 5.12-21; 1 Cor 15.21-22, 45-49. [55] “Christus ist (durch seine Auferstehung aus dem Todesbereich) Herr über den ihm verliehenen Besitz, dessen ἀρχή und Urbild er ist, … und Haupt und Anfang der eschatologischen Neuschöpfung!” Zeilinger, 188. [56] King, 54. [57] Perriman, 200. [58] G. F. Wessels, “The Eschatology of Colossians and Ephesians,” Neotestamentica 21, no. 2 (1987): 187. [59] I realize my translation is awkward, but I prioritized closely mirroring the Greek over presenting smooth English. The original reads, “συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ.” [60] Schillebeeckx, 187. [61] Scholars who make this connection include Caird, New Testament Theology, 216, Caird, Paul’s Letters from Prison, 177, McGrath, 44, Perriman, 201. [62] In fact, only two of the texts I cited above explicitly say “new creation” (2 Cor 5.17 and Gal 6.15). In all the others, Paul blithely employed creation language, expecting his readers to understand that he was not talking about the creation of the universe, but the creation of the new humanity in Christ—the Church. [63] McKnight, 152. [64] Mark H. Graeser, 493. [65] Rev 2.1, 8, 12, 18; 3.1, 7, 14. [66] See Gerry Schoberg, Perspectives of Jesus in the Writings of Paul (Eugene, OR: Pickwick Publications, 2013), 280–81, 83. [67] Margaret Thrall, The Second Epistle to the Corinthians, vol. 1, The International Critical Commentary, ed. C. E. B. Cranfield J. A. Emerton, G. N. Stanton (Edinburgh, Scotland: T&T Clark, 1994), 423, 26–28. [68] J. Louis Martyn, Theological Issues in the Letters of Paul (Nashville, TN: Abingdon Press, 1997), 122. [69] Martyn, 121. [70] Whether the old gods actually existed or not is a topic beyond the scope of this paper. Interested readers should consult Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham, WA: Lexham Press, 2019). [71] “[D]ie in Christus gegebene echatologische Welt verwirkliche sich innerhalb der weiterhin existenten irdischen Schöpfung durch die Einbeziehung des Menschen in Christus, den Erhöhten, mittles Heilsverkündigung und Taufe. Das Eschaton setzt sic him Kerygma wetweit durch und wird Wirklichkeit, indem der Mensch durch die Taufe Christi Teil wird, d. h. in Einheit mit ihm dem Anspruch der στοιχεῖα τοῦ κόσμου stirbt (2, 20) und mit ihm auferweckt sein eschatologisches Leben erhält. Die so dem erhöhten Christus eingegliederten Menschen bilden somit in ihm und mit ihm die neue Schöpfung der Eschata innerhalb der alten! Der Christusleib ist somit als sich weitende Kirche erkennbar. In ihr bildet himmlischer und irdischer Raum gewissermaßen eine Einheit.” Zeilinger, 179. [72] “Der neue Adam … Ausgangsort, in dem sich Neuschöpfung ereignete,” Zeilinger, 199. [73] Randy A. Leedy, The Greek New Testament Sentence Diagrams (Norfolk, VA: Bible Works, 2006). This is now available in Logos Bible Software.

Er Høyre litt kjedelige, og er det i så fall bra eller dårlig? Hva mener Margret Hagerup og de andre Høyre-folkene når de snakker om mennesker foran system?

Die Kosten für das Bürgergeld sind im Jahr 2024 auf knapp 47 Milliarden Euro gestiegen: vier Milliarden Euro mehr als im Jahr davor. Experten erklären den Anstieg unter anderem mit einer deutlichen Erhöhung der Regelsätze als Inflationsausgleich. Pindur, Marcus www.deutschlandfunk.de, Informationen am Mittag

Die Kosten für das Bürgergeld sind im Jahr 2024 auf knapp 47 Milliarden Euro gestiegen: vier Milliarden Euro mehr als im Jahr davor. Experten erklären den Anstieg unter anderem mit einer deutlichen Erhöhung der Regelsätze als Inflationsausgleich. Pindur, Marcus www.deutschlandfunk.de, Informationen am Mittag

Erhöhte Zölle seien nie schön, sagt Frank Schwope, Fachhochschule des Mittelstands. Doch die Welt sei immer schon dynamisch gewesen. Es sei Aufgabe der Automobilhersteller, sich dem Markt anzupassen. Die Gewinne seien außerdem immer noch recht stark. Von WDR 5.

Ein Kommentar von Uwe Froschauer.Ein Land, das auf Kriegswirtschaft setzt, wird soziale Leistungen reduzieren. Deutschland ist ein solches Land. Die Aufrüstung Deutschlands wird mit der zunehmenden Aggression Russlands begründet, das in absehbarer Zeit in Richtung europäischer NATO-Mitglieder marschieren könnte.KriegsszenarienVerteidigungsminister Boris Pistorius warnte in einer Pressekonferenz am 12. Juni 2024, bei der er sein neues Konzept für den Wehrdienst vorstellte, vor einem möglichen russischen Angriff auf einen NATO-Staat:„Man muss davon ausgehen, dass Russland 2029 in der Lage sein wird, einen NATO‑Staat anzugreifen.“Blödsinn, Herr Pistorius!In der Regierungsbefragung im Bundestag am 5. Juni 2024 meinte Pistorius:„Wir müssen bis 2029 kriegstüchtig sein.“Der Bundesverteidigungsminister unterstrich mit diesen aus der Luft gegriffenen Aussagen die Notwendigkeit, die Abschreckungsfähigkeit der Bundeswehr zu stärken. Hierzu bräuchte es selbstverständlich zusätzliches Material und Personal, um das Szenario eines russischen Angriffs durch Abschreckung zu verhindern.Lesen sie sich mal Artikel 26 Grundgesetz und die UN-Charta durch, Herr Pistorius, dann wird Ihnen auffallen, dass es um Friedenstüchtigkeit und nicht um „Kriegstüchtigkeit“ geht.Auch der Reichspropagandaminister Joseph Goebbels gebrauchte den Begriff mehrfach in seinen Tagebucheinträgen, zum Beispiel:„… die Kriegstüchtigkeit des deutschen Volkes vermindern …“ (28. November 1942), oder„Die moralische Kriegstüchtigkeit unseres Volkes … ist vollkommen unantastbar.“ (16. Mai 1943)Ich wäre an Ihrer Stelle vorsichtig mit dem Gebrauch eines solchen Vokabulars, Herr Pistorius, weil es doch sehr an dunkle Zeiten erinnert, in die Menschen wie Sie uns eventuell wieder stürzen könnten.Und woher bekommen Sie die notwendigen finanziellen Mittel für Ihre Hirngespinste? Auf Kosten des Sozialstaats durch Erhöhung der Steuern und Reduzierung der Staatsausgaben im sozialen Bereich? Und dann hätten wir ja noch die Neuverschuldung des Staates, für die künftige Generationen geradestehen müssen. Bundeskanzler Friedrich Merz machte bisher zwar keine konkrete Jahresangabe, betonte jedoch mehrmals, Russland teste die NATO, und niemand dürfe wagen, die NATO anzugreifen. Konkret sagte Merz:„Es soll bitte niemand wagen, die Nato anzugreifen, und zwar an keiner Stelle“ (…) „Wir wissen eben nicht, ob sie unsere Verteidigungsbereitschaft nicht eines Tages testen werden.“ Hosted on Acast. See acast.com/privacy for more information.

Send us a textIn der aktuellen Folge erläutern wir, wie sich Ashwagandha auf die Hormone Cortisol und Testosteron auswirkt:Was macht Ashwagandha so besonders?Wie soll es Stress lindernd wirken?Gibt es positive Effekte auf die subjektive Stresswahrnehmung?Kann es den Schlaf verbessern?Erhöht es die Testosteronwerte?Haben die Effekte einen positiven Effekt auf Muskelaufbau oder Regeneration?Stimmt es, dass Ashwagandha die Leber schädigen kann?Die meisten Quellen findet ihr hier in unserem Blog-Artikel zu dem Thema.Weitere Quellen:Studie 1 zu Ashwagandha und TestosteronwerteStudie 2 zu Ashwagandha und Testosteronwerte Studie 3 zu Ashwagandha und Testosteronwerte Studie zu Testosteron als anaboles SteroidInfo about athlEATcoach Unser Meal-Prep Rezepte eBookUnser Praxisguide für SportlerNutrition coaching for athletes (DE & ENGL) athlEATcoach Instagram athlEATcoach website

Ein immer wiederkehrendes Thema in der Bibel ist das Gebet. Die Bibel zeigt uns nicht nur Menschen, die beten, sondern gibt uns auch viele Hilfen und Verheißungen für das Gebet. Insbesondere Verheißungen der Erhörung. Jesus Christus kann es ganz schlicht in seiner Bergpredigt sagen: „Bittet, so wird euch gegeben; suchet, so werdet ihr finden; klopfet an, so wird euch aufgetan. Denn wer da bittet, der empfängt; und wer da sucht, der findet; und wer da anklopft, dem wird aufgetan“

In dieser Predigt legt Dieter Borchmann uns Philipper 2,9-11 aus. ____ DIE ERHÖHUNG DES CHRISTUS JESUS 1. Die Begründung seiner Erhöhung - Der Grund (9a) 2. Die Besonderheit seiner Erhöhung - Das Wesen (9b) 3. Die Bedeutsamkeit seiner Erhöhung - Der Zweck (10 und 11)

"Gibt es eine gesundheitlich unbedenkliche Menge Alkohol?" "Macht es einen Unterschied, ob ich Wein, Bier oder Schnaps trinke?" "Erhöht alkoholfreies Bier tatsächlich das Risiko für Typ-2-Diabetes?" "Kann ein gesunder Lebensstil mit guter Ernährung, Bewegung und ausreichend Schlaf die negativen Effekte von Alkohol ausgleichen?" "Wenn wir Alkohol abbauen können – muss Alkohol dann nicht auch Teil unserer menschlichen Evolution gewesen sein?" "Warum verträgt der eine Alkohol besser als der andere – und welche Rolle spielen dabei Gene, Darmflora und Stoffwechsel?" – vielen Dank für Eure vielen Fragen zu unserer aktuellen Doppel-Podcastfolge zum Thema "Ein Glas Rotwein am Tag: Mythos gesunder Alkohol". Matthias Baum aus dem HEALTH NERDS Wissenschaftsteam liefert hier in der Sprechstunde Antworten. -- Zu den Hauptfolgen (PRO und CONTRA): „Ein Glas Rotwein am Tag ist gut für die Gesundheit“ – aber was, wenn das gar nicht stimmt? Während Rotwein häufig für Inhaltsstoffe wie Resveratrol und Polyphenole gelobt wird, bleibt ein entscheidender Aspekt oft unbeachtet: Er enthält Alkohol – und der ist ein Zellgift. In unserer Doppelfolge werfen wir einen wissenschaftlich fundierten Blick auf die vermeintlich positiven Effekte und die Schattenseiten des täglichen Weinkonsums: Was passiert im Körper, wenn regelmäßig Alkohol konsumiert wird – selbst in kleinen Mengen? Welche Auswirkungen hat das auf Leber, Psyche, Immunsystem, Schlaf und Stoffwechsel? Und warum fällt es so vielen schwer, tatsächlich bei einem Glas zu bleiben? Wir sprechen über das Suchtpotenzial von Alkohol, seine unterschätzten psychologischen Effekte und klären, was die aktuelle Studienlage wirklich hergibt – und wo Wunschdenken beginnt. Außerdem ordnet Gesundheitswissenschaftler Matthias Baum ein, warum viele Studien scheinbar positive Effekte zeigen, was daran methodisch problematisch ist und welche gesundheitlichen Risiken langfristig bestehen. Sein klares Fazit: „Um auf eine gesundheitlich relevante Menge an Resveratrol zu kommen, müsste man rund 100 Flaschen Rotwein trinken – am Tag.“ Die gute Nachricht: Resveratrol lässt sich auch gezielt und hochdosiert supplementieren – ganz ohne Alkohol. HEALTH NERDS. Mensch, einfach erklärt. -- Ein ALL EARS ON YOU Original Podcast.

Arbeitskammern kritisieren Pläne zur Erhöhung der täglichen Arbeitszeit - Forderungen nach Konsequenzen wegen rechtsradikaler Jugendlicher - Viele Streit-Themen bei EU-China-Gipfel in Peking

Sommerpause light bei Doppelrahmstufe! Bevor es in zwei Wochen mit frischem Content von Hanna und spannenden Gäst:innen weitergeht, hört ihr heute eine ganz besondere Folge aus dem Archiv: das große Zora-Interview. Hier lernt ihr Zora einmal ganz in Ruhe kennen – von der Kochausbildung über Liebeskummer und Reisen bis zum ersten Drehtag im Kliemannsland. Wie sie zur Profiküche kam, welchen Unfall sie in der Ausbildung (nicht) hatte und warum Crowdfunding für ihre Baustelle nie in Frage kam, verrät sie im Gespräch mit Hanna. Es geht um Fischfarce, brennende Fritteusen, das Leben mit einem Bein im TV und das andere in der Gastronomie – und am Ende natürlich auch um die ganz großen Fragen: Wie sieht eigentlich ein perfekter Tag im Leben von Zora Klipp aus? Und was isst sie am liebsten?

Sappho wurde als die zehnte Muse bezeichnet. Bereits zu Lebzeiten als Poetin über die Küsten von Lesbos bekannt, berührte sie die Menschen mit ihren Worten über Sehnsucht & Liebe bis in die Spätantike. Sie war für die Lyrik das, was Homer für die Epik war. Aber wer war die Frau hinter der Legende? Begnadete Dichterin & Lehrerin? Eine tragische Figur? Eine lesbische Ikone? Lasst es uns herausfinden.Erhältliche Gedichte von Sappho:Sappho: Lieder von Anton Bierl (2021)Sappho. Und ich schlafe allein. Gedichte. von Albert von Schnirnding (2013)Sappho. Scherben – Skizzen. von Dirk Uwe Hansen (2012)Sappho. Liebesgedichte. von Marion Giebel (2007)Quellen & Literatur:AelianAntipatros von SidonAthenaiosCatull, CarmenChamaileon von Herakleia, FragmenteHerodot, HistorienHorazMartial, EpigrameMenander, FragmenteOvid, EpistulePindarPlaton, PhaidrosSappho: Das Arignotalied / Atthis Gedicht, Kölner Neufund, Ode der Aphrodite etc. (online)-----Aly, Sappho, RE, 1920Bierl / Lardinois, Introduction, 2016Bolling, Textual Notes on the Lesbian Poets, 1961Campbell, Greek Lyric 1 (…), 1982Clayman, The New Sappho in a Hellenistic Poetry Book, 2011Dörrie, P.Ovidius Naso (…), 1975DeJean, Fictions of Sappho: 1546–1937, 1989de Kreij, Transmissions and Textual Variants (…), 2015duBois, Sappho (…), 2015Ferrari, Sappho's Gift (…), 2010Finglass, Sappho on the Papyri, 2021Gordon, Introduction: Sappho: Poems and Fragments, 2002Gronewald / Daniel, Ein neuer Sappho Papyrus, in ZPE, 2004Hallett, Beloved Cleis, 1982Ebd., Sappho and her Social Context (…), 1979Hartmann, Frauen der Antike, 2007Hutchinson, Greek Lyric Poetry (…), 2001Jacoby, Das Marmor Parium, 1904 (online)Lardinois / Rayor, Sappho (…), 2014Lardinois. Sappho's Personal Poetry, 2021Ebd., Someone, I Say, Will Remeber Us (…), 2008Lefkowitz, The Lives of Greek Poets, 2012Lidov, Sappho, Herodotus & the Hetaira, 2002Kivilo, Sappho's Lives, 2021Ebd., Early Greek Poets' Lives (…), 2010Mendelsohn, Girl, Interrupted (…), 2015 (Online Artikel)Page, Sappho & Alcaeus, 1955Parker, Sappho Schoolmisstress (…), 1993Reynolds, The Sappho Companion, 2001Voigt, Fragmente von Sappho & Alkaios, 1971Walen, Sappho in the Closet, 1999Weissweiler, Musikalisch-schöpferische Frauen von der Antike bis zum Mittelalter (…), 1999Williamson, Sappho's Immortal Daughters, 1995Winkler, The Contraints of Desire (…), 1990Yatromanolakis, Sappho in the Making (…), 2008Ebd., Alexandrian Sappho Revisited, 1999Zazzorini im Lexikon Musik und Gender (2010) über Sapphischen VersSuda Lexikon onlineParische Chronik“Lost Poems of Greek Poetess Sappho Found” (thearchaeologynewsnetwork)

Erhöhung der LKW-Maut sorgt für Unstimmigkeiten in der Regierung // Große Nachfrage nach Ferienbetreuung in Niederösterreich

Contentwarnung: Suizid | Creepypasta auf Deutsch: Vieleunheimliche Erzählungen ranken sich um den Aokigahara Wald... Ich möchte damit beginnen klarzustellen, dass ich es nicht geplant hatte, hierher zu kommen. Meine Neigung zum Spielen hat mich hier hineingeritten. Bevor ich zu weitvorgreife, lass es mich ausführlich erklären. Zu Silvester waren mein Kumpel und ich ziemlich betrunken und er erzählte mir von Aokigahara. Er erzählte mir die Horrorgeschichten über die Todesfälle, die Erhängten und ich dachte, dass er nur Scheiße redet. Als ich ihm das so gesagt habe, wettete er mit mir um 600 Dollar, dass ich es keinen Monat in diesem Wald aushalten würde. Trotz besseren Wissens stimmte ich zu und nahm den nächsten Flug nach Japan._______________________________________Autor: JJsPastaHier kannst du die Geschichte nachlesen:http://www.creepypasta.org/creepypasta/aokigahara-diary Übersetzung: Rasha Ruby_______________________________________ Mehr von Kati: https://linktr.ee/katiwinter und auf meinem YouTube-Channel: https://www.youtube.com/@Kati.Winter

Was bedeutet der neue Mindestlohn für Unternehmen und Beschäftigte in der Transport- und Logistikbranche? In dieser Folge des VerkehrsRundschau-Podcasts sprechen Tabea Schulz und Christian Bonk über die politischen Hintergründe, wirtschaftlichen Folgen und persönlichen Realitäten rund um das Thema Mindestlohn. Mit aktuellen Zahlen, Stimmen aus der Branche und einem kritischen Blick auf die kommenden Erhöhungen. Dazu gibt Stephan Doppelhammer, Hauptgeschäftsführer des Landesverbands Bayerischer Transport- und Logistikunternehmen, eine Einschätzung zu dem Thema.

US-Präsident Donald Trump hat angekündigt, ab dem 1. August Zölle in Höhe von 30 Prozent auf Importe aus Mexiko und der EU zu erheben. Dabei drohte er mit einer weiteren Erhöhung, sollten diese Länder Gegenmaßnahmen ergreifen. Von Anastasija Stepanowa und Polina Poletajewa

Thema: Rufe nach Erhöhung des Pensionsantrittsalters

Thema: Rufe nach Erhöhung des Pensionsantrittsalters

Enttäuscht von Gott? Trotz aller Segnungen und Erhörungen: Wohl jeder hat ein Anliegen, bei dem Gott scheinbar nichts tut. Was nun? Fest steht, mit dem, der sagte: "Ich bin die Auferstehung und das Leben" kann man nicht verlieren. Das fanden Martha und Maria aus Bethanien heraus. Ihr Bruder Lazarus wurde von Jesus von den Toten auferweckt. Doch da gibt es noch einen anderen kranken Lazarus, der nicht auferweckt wurde. Was geschah mit dem...? Pastor Gert öffnet die Bibel und schaut nach.Wichtige Bibelstellen:Johannes 11Lukas 10,38-42Lukas 16,20-23Unser Spendenkonto, falls Sie uns unterstützen möchten:Delta Christl. Dienste e.V. (Vorstandsvorsitzender: Gert Hoinle)DE13 7935 0101 0000 8235 91BYLADEM1KSWPaypal? Klicken Sie hier zwecks QR-Code: https://www.delta-edition.de/WPVersio...Oder an: Spende@OnlineKirche.orgSpendenquittung? Bitte Namen und Adresse angeben.

Im sogenannten ersten Schöpfungsbericht der Bibel erschafft Gott den Menschen nach seinem Bild. Er setzt ihn als Statthalter über seine Schöpfung ein. Die Wort, mit denen er diesen Auftrag erteilt, haben eine fatale Wirkungsgeschichte: „Macht euch die Erde untertan!“ (Gen 1,28) Erhält der Mensch damit nicht einen Freibrief, nach eigenem Gutdünken und willkürlich über die Erde zu verfügen? Tatsächlich enthält der Text weitere Anweisungen, wie Gott will, dass der Mensch als sein Ebenbild wirkt. Er soll als Gottes Partner an der Schöpfung mitwirken. In der Antike galt als guter Herrscher, wer sein Volk hegt und pflegt. Der Mensch erhält also keinen Freibrief, sondern einen Auftrag, die Welt, in der er lebt, zu hegen und zu pflegen. Gerade in einer Gegenwart, in der nicht nur der Klimawandel faktisch nicht zu leugnen ist, ist der alte Text über die Erschaffung der Welt von höchst aktueller Bedeutung, wie Dr. Werner Kleine an diesem Abend zeigen wird. Mitschnitt der Glaubensinformation, die am 9. Juli 2025 als Webinar stattfand. Weiterführende Links: Werner Kleine, Alles, was atmet, lobe den Herrn (Ps 150,6) - eine Einführung in die Psalmen (Glaubensinformation), Youtube, 5. Februar 2025

Zora und Hanna sind wieder vereint – diesmal sogar persönlich! Hanna war zu Gast in Hamburg, denn sie springt gerade bei DAS! als Vertretung für Zora ein. Im Anschluss ging's gemeinsam ins Restaurant Klinker, wo eine geräucherte Hollandaise auf Roter Bete für Begeisterung sorgte. Nur beim Service gab's einen kleinen Dämpfer… Währenddessen drückt Zora Azubi Elrik die Daumen – seine Abschlussprüfung läuft parallel zur Aufnahme und danach geht's für ihn direkt ins NOMA. Chapeau! Aus dem CreamTeam kam die Frage nach dem perfekten Carbonara-Rezept – und natürlich diskutieren die beiden das Thema mit viel Leidenschaft im Service-Bereich. Darf da jetzt Sahne rein oder nicht? Außerdem sprechen sie über die aktuelle Folge von Kitchen Impossible, in der sich Tim Mälzer und Jamie Oliver ein spannendes Duell liefern. Im Dreierlei dreht sich alles um Kokos: Zora und Hanna verraten ihre liebsten Gerichte – von süß bis herzhaft. Zum Schluss geht's beim Feierabendbier um die legendäre Laufsuppe! Denn in Schwerin steht wieder der 5-Seen-Lauf an, und Hanna ist voller Vorfreude. Danach geht es für sie auf eine kleine Reise nach Finnland, inklusive einem Rundflug über die Seenlandschaft. Zora hingegen wartet entspannt auf die Geburt und genießt die letzten ruhigen Tage.

Obwohl US-Präsident Donald Trump Briefe an 14 Länder mit der Erhöhung der Strafzölle verschickt hatte, hat der S&P 500 nur etwas nachgegeben. Hingegen hat der DAX die Klettertour in Richtung der Rekordhochs fortgesetzt. Zudem hat der Ölpreis deutlich zugelegt.

Der Rettungsdienst in Freiburg und Umland hat mit über 50.000 Einsätzen im letzten Jahr einen neuen Rekord. Adrian Probst bleibt weiterhin Bürgermeister in St. Blasien. Und Eltern in Kirchzarten haben gegen die Erhöhung des Elternbeitrages demonstriert.

Einen wunderschönen, guten Morgen! Zunächst geht es um die geplante Erhöhung des Mindestlohns und die befürchteten Auswirkungen für den Handel. Dann beschäftigen wir uns mit der Zerstörung der Atomanlagen im Iran. Und anschließend beleuchten wir Herodot. Er gilt als Begründer der Geschichtsschreibung, auch wenn die Übergänge von Fantasie und Tatsachen bei ihm fließend waren.

Robert Meier präsentiert ausgewählte Beiträge aus „Kontrafunk aktuell“ im Wochenrückblick. In dieser Woche sprachen wir mit dem Publizisten Parviz Amoghli über die Entwicklungen im Nahen Osten, mit dem Brigadegeneral a. D. der deutschen Bundeswehr Dr. Erich Vad über die Erhöhung des Verteidigungsetats und mit der Unternehmerin und Publizistin Silke Schröder über das „Vergesellschaftungsrahmengesetz“ in Berlin. Außerdem zu Gast waren der Unternehmer Marco Sieber, die Publizistin Birgit Kelle, Journalist Hakon von Holst, die Historikerin Gudula Walterskirchen, das Vorstandsmitglied der Desiderius-Erasmus-Stiftung Hans Hausberger, Kontrafunk-Mitarbeiter und Kuba-Insider René Zeyer und SVP-Nationalrat Roland Rino Büchel.

Eine ereignisreiche Woche geht zu Ende: Erst trafen sich Staats- und Regierungschefs in Den Haag beim NATO-Gipfel, danach beim EU-Gipfel in Brüssel. Für die Ukraine waren diese Gipfel-Tage allerdings enttäuschend, sagt Nico Lange, Militärexperte von der Münchner Sicherheitskonferenz, im Interview mit Host Anna Engelke. So habe Präsident Selenskyj im Gespräch mit US-Präsident Trump nichts bekommen, was der Ukraine weiterhelfe. Auch habe es keine starken Aussagen zu einer Mitgliedschaft der Ukraine in dem Militärbündnis gegeben. Nico Lange zieht eine gemischte Bilanz des Gipfels. "Wenn unsere Strategie ist, wir sind möglichst freundlich zu Trump, so freundlich wie nur möglich, und wir managen seine fragile Psychologie und strengen uns dafür ganz viel an, in der Hoffnung, dass er dafür die europäischen Sicherheitsprobleme löst, dann gehen wir, glaube ich, in die Irre. Das ist mein Fazit dieses NATO-Gipfels." Seine Einschätzung: Es führt kein Weg daran vorbei, dass die Europäer ihre Probleme selbst lösen. Außerdem geht er davon aus, dass die Beschlüsse des Gipfels dem russischen Präsidenten Putin keine "schlaflosen Nächte" bereiten. Mit Blick auf die beschlossene Erhöhung der Verteidigungsausgaben macht Nico Lange deutlich, dass es auch weitergehender Reformen und neuer Strukturen bedarf. Eine Bilanz des EU-Gipfels zieht Stefan Niemann. Er fasst die aktuelle Lage in der Ukraine sowie im Nahen Osten zusammen und berichtet, wie viel man mittlerweile über das Ausmaß der Zerstörung iranischer Atomanlagen weiß. Lob und Kritik, alles bitte per Mail an streitkraefte@ndr.de das Interview mit Militärexperte Nico Lange https://www.ndr.de/nachrichten/info/audio-227424.html Alle Folgen von “Streitkräfte und Strategien” https://www.ndr.de/nachrichten/info/podcast2998.html Podcast-Tipp: 11KM - NATO-Gipfel: Fünf Prozent für Trump? https://www.ardaudiothek.de/episode/urn:ard:episode:0b4298afb74be507/

Ich begrüße Sie herzlich zu Ihrem Newsletter! Auf dem NATO-Gipfel in Den Haag kündigten die Verbündeten eine „historische” Erhöhung ihrer Verteidigungsausgaben an. Donald Trump bekannte sich zur kollektiven Verteidigung. Im zweiten Beitrag geht es um geplante Rekordinvestitionen, aber auch um die massiv höheren Schulden des Bundeshaushalts im Jahr 2025. Ob die US-Angriffe das iranische Atomprogramm zerstört haben, ist Thema des letzten Beitrags. Es gibt Stimmen, die das Gegenteil behaupten.

Auf dem NATO-Gipfel in Den Haag haben die Verbündeten ihre Geschlossenheit beschworen und eine „historische“ Erhöhung ihrer Verteidigungsausgaben angekündigt. US-Präsident Donald Trump bekannte sich auch zur Bündnispflicht der kollektiven Verteidigung.

NATO-Gipfel-Beschluss sieht Erhöhung der Verteidigungsausgaben für Bündnispartner von fünf Prozent vor, Die Meinung, US-Geheimdienstbericht zeigt Zweifel an kompletter Zerstörung von iranischen Atomanlagen durch Luftangriffe, Haushaltsausschuss befragt Ex-Gesundheitsminister Spahn zur Maskenbeschaffung während der Pandemie, Diskussion über Höhe des Mindestlohns für Saisonarbeitskräfte, Weitere Meldungen im Überblick, CSD-Paraden geraten durch rechtsextreme Gegendemos und ausbleibendes Sponsoring unter Druck, Bericht über das Nationalheiligtum der Franzosen: Das Baguette, Das Wetter

Die Nato beschließt eine kräftige Erhöhung der Verteidigungsausgaben. Auch um Trump bei Laune zu halten.

In dieser Sonderausgabe meldet sich Anna Engelke vom NATO-Gipfel in Den Haag und bespricht mit Kai Küstner die historischen Ergebnisse. Die Mitgliedsstaaten haben am Mittwoch eine massive Erhöhung ihrer Verteidigungsausgaben beschlossen. Spätestens ab 2035 wollen sie jährlich fünf Prozent des Bruttoinlandsprodukts in Verteidigung und Sicherheit investieren. Das ist das größte Aufrüstungsprogramm seit dem Mauerfall, erklärt Kai Küstner. 3,5 Prozent der Investitionen sind für Truppen und Waffen vorgesehen, der Rest für Infrastruktur wie Bahn, Flughafen oder auch Cybersicherheit. NATO-Generalsekretär Marc Rutte schmeichelte dem amerikanischen Gast auffallend und nannte Trump an einer Stelle sogar "Daddy”, was ihm auch Kritik einbrachte. Gleichzeitig versuchte Rutte auf der Abschluss-Pressekonferenz alle Zweifel an der Beistandspflicht Washingtons zu zerstreuen: „Die USA stehen unverbrüchlich zur NATO. Und zu Artikel 5. Wie oft müssen sie das denn noch sagen?“ Ein Angriff auf einen NATO-Mitgliedsstaat sei ein Angriff auf alle, heißt es in der Abschlusserklärung. „Aus europäischer Sicht ist der Gipfel gut gelaufen“, so das Fazit von Anna Engelke, und empfiehlt den Europäern, sich unabhängiger von den USA zu machen. In der Ukraine habe man gesehen, was passiert, wenn man sich nicht verteidigen kann. Deshalb müsse man eben mehr in die Verteidigung stecken. Was auf dem NATO-Gipfel beschlossen wurde https://www.tagesschau.de/ausland/europa/nato-gipfel-ergebnisse-100.html Irans Atomprogramm weniger geschwächt als gedacht? https://www.bbc.com/news/articles/ckglxwp5x03o Deutsche Verteidigungsausgaben: https://www.bmvg.de/de/presse/deutlicher-anstieg-des-verteidigungshaushalts-ab-2025-5958092 Alle Folgen von “Streitkräfte und Strategien” https://www.ndr.de/nachrichten/info/podcast2998.html punktEU – Anna Engelke zu Gast im Europa Podcast bei Kathrin Schmid https://1.ard.de/punkteu Lob und Kritik, alles bitte per Mail an streitkraefte@ndr.de

Die Staats- und Regierungschefs der Nato-Länder haben bei ihrem Gipfel in Den Haag eine massive Erhöhung ihrer Verteidigungsausgaben beschlossen. Die Verbündeten verpflichten sich, bis 2035 jährlich fünf Prozent ihres Bruttoinlandsprodukts in verteidigungs- und sicherheitsbezogene Ausgaben zu investieren, heißt es in der gemeinsamen Gipfelerklärung. 3,5 Prozent sollen demnach direkt in die Verteidigung und 1,5 Prozent in verteidigungsrelevante Infrastruktur fließen. Außerdem erneuerten die Gipfelteilnehmer das Bekenntnis zur Beistandspflicht. Ein Angriff auf einen Nato-Mitgliedsstaat sei ein Angriff auf alle, heißt es in der Erklärung.

NATO-Gipfel-Beschluss sieht Erhöhung der Verteidigungsausgaben für Bündnispartner von fünf Prozent vor, Die Meinung, US-Geheimdienstbericht zeigt Zweifel an kompletter Zerstörung von iranischen Atomanlagen durch Luftangriffe, Haushaltsausschuss befragt Ex-Gesundheitsminister Spahn zur Maskenbeschaffung während der Pandemie, Diskussion über Höhe des Mindestlohns für Saisonarbeitskräfte, Weitere Meldungen im Überblick, CSD-Paraden geraten durch rechtsextreme Gegendemos und ausbleibendes Sponsoring unter Druck, Bericht über das Nationalheiligtum der Franzosen: Das Baguette, Das Wetter

Während NATO-Generalsekretär Rutte eine deutliche Erhöhung der Verteidigungsausgaben fordert, stellt der slowakische Premierminister Robert Fico nicht nur deren Sinn infrage – er bringt sogar eine mögliche Neutralität seines Landes ins Spiel. Präsident Pellegrini kontert mit deutlicher Kritik.

Send us a textMiles & More hat das Prämienflug-System umgestellt – und sorgt für Frust bei Vielfliegern. In diesem Video zeigen wir, warum besonders Kunden aus Deutschland, Österreich und der Schweiz jetzt mehr Meilen für dieselben Flüge zahlen, wieso Optimierer aus dem Ausland profitieren und wie Lufthansa damit ihre treuesten Kunden aufs Abstellgleis stellt.#MilesAndMore, #Lufthansa, #Meilenentwertung, #Vielflieger, #Prämienflug, #AviationNews, #Kundenfrust, #LoyaltyFail, #DynamischeEinlösung, #LufthansaHubs00:00 Willkommen zu Frequent Traveller TV01:18 787 Sicherheitsüberprüfung nach dem Absturz in Indien05:51 Airbus sichert sich Großauftrag aus Polen08:02 Erhöhung der Kapazität beim Airbus 220-30010:36 Neue Vorteile für Lufthansa Statuskunden bei Eurowings12:08 Die neuen Herausforderungen von Miles & MoreStammkunden17:28 Status Match bei Royal Jordanian Airways18:00 Fragen des TagesTake-OFF 16.06.2025 – Folge 115-2025Stammtisch Termine: https://FQTWorld.as.me/meetupKanalmitglied werden und exklusive Vorteile erhalten:https://www.youtube.com/channel/UCQyWcZxP3MpuQ54foJ_IsgQ/joinHier geht es zu eurem kostenlosen Consulting Link - https://FTCircle.as.me/Damit Du von unserem Wissen profitieren kannst, kannst du ein mindestens 60 minütiges und vor allem auf dich zugeschnittenes Punkte, Meilen, Status Coaching buchen. Nach dem Call bekommst du ein Jahr Zugang zu dieser Gruppe und zahlst so nur 10 Euro pro Monat und kannst sofort profitieren. Hier ist nun der Link zu deinem neuen Punkte, Meilen und Status Deals.MY SOCIALSWhatsApp - https://wa.me/message/54V7X7VO3WOVF1FACEBOOK | Lars F Corsten - https://www.facebook.com/LFCorsten/FACEBOOK | FQT.TV - https://www.facebook.com/FQTTVFACEBOOK | FTCircle - https://www.facebook.com/FTCircleTWITTER | Lars F Corsten - https://twitter.com/LFCorstenINSTAGRAM | Lars F Corsten - https://www.instagram.com/lfcorsten/LINKEDIN - https://www.linkedin.com/in/lfcorsten/Clubhouse - @LFCorsten

Israel startet Großangriff auf den Iran, Politische Führung des Iran bewertet israelische Angriffe als Kriegserklärung, Internationale Stimmen warnen vor weiterer Eskalation zwischen Israel und dem Iran, Flugschreiber des in Indien abgestürzten Flugzeuges gefunden, Bundesrat billigt Erhöhung der Rente, Unternehmen werben um junge Mitarbeitende bei der Langen Nacht der Industrie, Das Wetter

Bundeskanzler Merz bei Antrittsbesuch in Washington um Annäherung an US-Präsident Trump bemüht, US-Präsident Trump erlässt umfangreiche Einreisesperren, NATO-Verteidigungsminister formulieren bei Treffen in Brüssel neue Aufrüstungsziele, Außenminister Wadephul begrüßt israelischen Amtskollegen in Berlin, Parlament bestätigt Erhöhung der Diäten für Bundestagsabgeordnete, Europäische Zentralbank senkt Leitzins auf zwei Prozent, Deutsche Fußball-Nationalmannschaft unterliegt Portugal im Halbfinale der Nations League, Andauernde Waldbrände in Kanada, Schwere Schäden nach Unwetter in Süddeutschland, Das Wetter Hinweis: Der Beitrag zum Thema "Nations League" darf aus rechtlichen Gründen nicht auf tagesschau.de gezeigt werden.

Nach dem Ja des Schweizer Stimmvolks zur Pflegeinitiative hat die Stadt Zürich ein Programm lanciert. Nun zieht sie Bilanz. Weitere Themen: · Das Hallenstadion prüft eine Erhöhung der Halle · Winterthur ergreift das Referendum gegen die kantonale Mobilitätsinitiative

Wirtschaftswissenschaftler Rudolf Hickel begrüßt, dass es ein "Sofortprogramm" für die Wirtschaft gibt. Er hält aber Gastro-Steuererleichterung und Agrardiesel-Rückvergütung für Lobby-Geschenke und die Erhöhung der Pendlerpauschale für kontraproduktiv. Müller, Dirk www.deutschlandfunk.de, Interviews

** Apologies, it seems we have some audio issues with this episode, with some annoying crackling. It may be our software getting upset as we prepare to switch to a painting stream.. ** Yes we are back with another podcast episode! After a few weeks testing a few things as we prepare to bring back the painting stream, we just had to do a new episode of the podcast in the meantime as the Dropsite Preview from Warhammer Community took place last Friday and we just had to cover it! We chat at length about all the fantastic new minis incoming, and discuss some of the rules changes that are inbound. We also pick out our Top 3 models from the reveals, and we open the floor to the community to let us know which are their favourites too. We also cover all the latest none-Heresy news and bring you uptodate with what hobby we've managed to achieve since the last episode.  Hope you enjoy, and keep your eyes on our socials regarding our painting stream, and potentially future podcast news.  Sprues & Brews Music Created by Dave Sheard Website: DaveSheard.com Twitter: twitter.com/dave_sheard sci fi atmosphere ph Sny 1b14 9.wav by ERH — https://freesound.org/s/163532/ — License: Attribution NonCommercial 4.0 Apple Podcasts Spotify Google Podcasts

Die großstädtischen Verkehrsbetriebe hatten während des Ersten Weltkrieges gelitten und ehe sie sich wirtschaftliche festigen konnten, wurden sie durch die Wirtschaftskrise weiter belastet. Die Folge war das Streichen von Verbindungen bei gleichzeitiger Erhöhung der Fahrkartenpreise. In Hamburg stand im Frühling 1925 eine weitere Anhebung der Verkehrstarife an und der Hamburger Anzeiger teilte dies ihrer Leserschaft in der Ausgabe vom 22. Mai mit, zeigte aber auch Verständnis für diese Maßnahme und wies darauf hin, dass sich der Hamburger Öffentliche Nahverkehr noch verhältnismäßig gut gehalten hat. Frank Riede teilt uns die Beschlüsse der Hamburgischen Bürgerschaft mit.

In den Kommentaren geht es erneut um die Forderung von Bundesaußenminister Wadephul nach einer Erhöhung der Militärausgaben auf fünf Prozent der Wirtschaftsleistung. Im Fokus stehen auch der Parteitag der FDP und die Gespräche zwischen der Ukraine und Russland in der Türkei. www.deutschlandfunk.de, Presseschau

Sichere dir jetzt 40 Euro als Android-Nutzer. Ganz einfach mit Privacy ReClaim: https://wbs.law/android (Werbung) Dein Account auf Instagram, Paypal oder woanders ist gesperrt ? Jetzt anwaltlich dagegen vorgehen: https://wbs.law/account-gesperrt Hier gehts zu unserem Kostenfreien Musterschreiben an Netflix: https://www.wbs.legal/allgemein/netflix-unterliegt-vor-gericht-lg-koeln-erklaert-preiserhoehungen-fuer-rechtswidrig-82821/ Wir würden uns über eine Trustpilot Bewertung freuen: https://wbs.law/trustpilot Sammelklage gegen Amazon wegen Werbung in den Prime Videos: https://www.verbraucherzentrale.de/aktuelle-meldungen/vertraege-reklamation/sammelklage-gegen-amazon-prime-klageregister-geoeffnet-95674 Die Preiserhöhungen von Netflix in den letzten Jahren waren illegal. Das hat das Landgericht Köln in einem von uns geführten Verfahren entschieden. Der Mandant bekommt alle Gebührenerhöhungen zurück, die sich mittlerweile auf 200 Euro summiert haben. Ich schildere euch in diesem Video, wie auch ihr eine Rückforderung an Netflix stellen könnt und warum die Praxis der einseitigen Erhöhungen vom Gericht nicht gebilligt worden ist. ▬▬▬▬▬▬▬▬▬▬▬▬▬ WBS.LEGAL sucht dich! Du bist auf der Suche nach einem attraktiven, spannenden und anspruchsvollen Job? Dann bewirb dich bei uns und komm in unser Team. Bei WBS.LEGAL arbeitest du im Herzen der Medienhauptstadt Köln und bist im Berufsleben immer am Puls der Zeit – garantiert. Hier unsere offenen Stellenangebote: https://www.wbs.legal/karriere/#jobs Was erwartet dich bei uns? Hier bekommst du weitere Infos: https://www.wbs.legal/karriere/. ▬▬▬▬▬▬▬▬▬▬▬▬▬ Rechtsanwalt Prof. Christian Solmecke Prof. Christian Solmecke hat sich als Rechtsanwalt und Partner der Kölner Medienrechtskanzlei WBS.LEGAL auf die Beratung der Internet-, IT- und Medienbranche spezialisiert. So hat er in den vergangenen Jahren den Bereich Internetrecht/E-Commerce der Kanzlei stetig ausgebaut und betreut zahlreiche Medienschaffende, Web-2.0-Plattformen und App- Entwickler. Neben seiner Tätigkeit als Rechtsanwalt ist Prof. Christian Solmecke vielfacher Buchautor und als Gründer der cloudbasierten Kanzleisoftware Legalvisio.de auch erfolgreicher LegalTech-Unternehmer. ▬▬▬▬▬▬▬▬▬▬▬▬▬ Virtueller Kanzlei-Rundgang: https://wbs.law/rundgang Startet euren Rundgang in 3D und 360° durch die Kanzlei WBS.LEGAL (inkl. YouTube- Studio) ▬▬▬▬▬▬▬▬▬▬▬▬▬ Social-Media-Kanäle von WBS.LEGAL Wir freuen uns, wenn du uns auch auf unseren weiteren Social-Media-Kanälen besuchst und uns dort folgst. Jeder unserer Kanäle steht für sich und bringt dir garantiert einen Mehrwert. ▬Instagram und TikTok▬ Auf unseren erfolgreichen Kanälen auf Instagram und TikTok räumen wir täglich mit Rechtsirrtümern auf und präsentieren dir rechtliche Lifehacks. Damit bist du immer auf dem Laufendem und bekommst deine tägliche Dosis Alltagsrecht. Kurz, knackig und immer auf den Punkt. Folge uns auf Instagram und TikTok und du kannst vor deinen Freunden mit neuem Wissen glänzen. ➥ Instagram: https://wbs.law/recht2go ➥ TikTok: https://wbs.law/recht2goTikTok ▬Facebook▬ Auf Facebook sind wir inzwischen schon alte Hasen, denn seit Jahren informieren wir dich dort täglich über aktuelle Rechts-News. Gerne kannst du uns dort auch eine Anfrage als private Nachricht schicken. Schau vorbei! Hier der Link: ➥ https://wbs.law/facebook ▬X / Twitter▬ Erfahre als Erster, wenn es wichtige Rechts-News gibt. Knackige Statements zu aktuellen Themen bekommst du auf unserem X-Account (ehemals Twitter)! Hier der Link: ➥ https://wbs.law/twitter ▬Podcasts▬ Du bist unterwegs, unter der Dusche oder hörst einfach gerne Podcasts? Dann haben wir etwas für dich: Höre die Tonspur unserer Videos täglich auf Spotify, Soundcloud und iTunes. So bleibst du immer aktuell! Hier die Links: ➥ https://wbs.law/spotify ➥ https://wbs.law/soundcloud ➥ https://wbs.law/apple ▬Unser Zweitkanal▬ Unseren weiteren YouTube-Kanal „WBS – Die Experten“ kennst du, oder? Wenn nicht, dann unsere dringende Em

In this episode, host Sean Grady sits down with Jim Galligan, Senior Vice President at TerraTherm, to discuss advanced thermal remediation technologies. Jim, an industry veteran with over 34 years of expertise, dives deep into thermal conduction heating (TCH), electrical resistance heating (ERH), and steam-enhanced extraction (SEE)—powerful techniques used to remediate recalcitrant contaminants like PFAS, chlorinated solvents (PCE, TCE), PCBs, dioxins, and petroleum hydrocarbons.Learn how thermal remediation effectively targets complex contaminant source zones, even beneath buildings or challenging infrastructure, and discover why depth and geology are no longer barriers. Jim dispels common myths about thermal technologies, addresses lifecycle costs compared to traditional methods like chemical oxidation, and explains critical factors such as power infrastructure and hydrogeological site characterization.Ideal for environmental consultants, remediation engineers, and project managers looking for proven strategies to achieve rapid and reliable cleanup goals. Join us as we uncover how TerraTherm is driving innovation in environmental remediation, offering sustainable solutions and unparalleled performance in treating soil and groundwater contamination.#EnvironmentalTransformation #ThermalRemediation #TerraTherm #SoilCleanup #GroundwaterRemediation #PFAS #environmentalengineering 00:00 – Introduction to the Environmental Transformation Podcast01:15 – Meet Jim Galligan: 34 Years in Thermal Remediation03:25 – Overview of TerraTherm and Its Mission06:40 – What Is Thermal Remediation? Key Technologies Explained10:55 – Thermal Conduction Heating (TCH) Deep Dive13:45 – Electrical Resistance Heating (ERH) Explained16:05 – Steam-Enhanced Extraction (SEE) Use Cases18:10 – Ideal Site Conditions for Thermal Remediation22:30 – Treating Deep Contaminant Zones: Why “Deeper Is Cheaper”25:00 – Real-World Project Examples and Case Studies29:15 – Site Selection and Design Considerations33:45 – Comparing Lifecycle Costs of Thermal vs. Chemical Treatments37:20 – Power Infrastructure Needs and Utility Coordination41:50 – Debunking Common Myths About Thermal Remediation50:10 – Regulatory Cleanup Goals and Treatment Effectiveness54:20 – Remediation of PFAS, Dioxins, PCBs, and VOCs59:30 – Thermal's Impact on Soil and Microbial Recovery1:03:00 – Thermally Enhanced Bioremediation and Future Innovations1:06:40 – How to Design an Effective Thermal Treatment System1:10:00 – How to Contact TerraTherm and Learn More

Wie immer beginnen wir unser Programm mit einem Rückblick auf einige aktuelle Ereignisse. Als Erstes sprechen wir über die Parlamentswahlen in Kanada, die am Montag stattgefunden haben. Der Handelskrieg von US-Präsident Trump und seine Drohungen, Kanada zu annektieren, waren die dominierenden Themen bei den Wahlen. Anschließend sprechen wir über die beispiellose Erhöhung der Verteidigungsausgaben in Europa. Dieser Anstieg ist in erster Linie auf die Bedrohung durch Russland und die Sorge um einen möglichen Austritt der USA aus der NATO zurückzuführen. Im wissenschaftlichen Teil des Programms diskutieren wir über eine neue Studie, die besagt, dass Haie Menschen zur Selbstverteidigung beißen. Und zum Schluss sprechen wir über den diesjährigen Festredner der Abschlussfeier an der University of Maryland: Kermit. In unserem Grammatikteil gibt es viele Beispiele zum heutigen Thema – Limiting Adjectives. Und der letzte Teil unseres Programms ist einer weiteren deutschen Redewendung gewidmet – In trockenen Tüchern sein. Wahlen in Kanada: Trumps Strafzölle und seine harte Rhetorik verhelfen den Liberalen zum Erhalt der Macht Erhöhung der Verteidigungsausgaben – Europa reagiert auf globale Sicherheitsbedenken Neue Studie zeigt, dass Haie beißen, um sich vor Menschen zu schützen Kermit wird Festredner an der University of Maryland Türkisch an deutschen Schulen? Der Kölner Dom erstrahlt neu

Wie immer beginnen wir unser Programm mit einem Rückblick auf einige aktuelle Ereignisse. Als Erstes sprechen wir über die Parlamentswahlen in Kanada, die am Montag stattgefunden haben. Der Handelskrieg von US-Präsident Trump und seine Drohungen, Kanada zu annektieren, waren die dominierenden Themen bei den Wahlen. Anschließend sprechen wir über die beispiellose Erhöhung der Verteidigungsausgaben in Europa. Dieser Anstieg ist in erster Linie auf die Bedrohung durch Russland und die Sorge um einen möglichen Austritt der USA aus der NATO zurückzuführen. Im wissenschaftlichen Teil des Programms diskutieren wir über eine neue Studie, die besagt, dass Haie Menschen zur Selbstverteidigung beißen. Und zum Schluss sprechen wir über den diesjährigen Festredner der Abschlussfeier an der University of Maryland: Kermit. In unserem Grammatikteil gibt es viele Beispiele zum heutigen Thema – Limiting Adjectives. Und der letzte Teil unseres Programms ist einer weiteren deutschen Redewendung gewidmet – In trockenen Tüchern sein. Wahlen in Kanada: Trumps Strafzölle und seine harte Rhetorik verhelfen den Liberalen zum Erhalt der Macht Erhöhung der Verteidigungsausgaben – Europa reagiert auf globale Sicherheitsbedenken Neue Studie zeigt, dass Haie beißen, um sich vor Menschen zu schützen Kermit wird Festredner an der University of Maryland Türkisch an deutschen Schulen? Der Kölner Dom erstrahlt neu

Die im schwarz-roten Koalitionsvertrag versprochene Senkung der Einkommensteuer und die Erhöhung des Mindestlohns auf 15 Euro sind nach den Worten von CDU-Chef Merz nicht fest beschlossen. Das ist ein Thema der Kommentare. Außerdem geht es um Äußerungen des CDU-Politikers Spahn zur AfD und um die Zollpolitik von US-Präsident Trump. www.deutschlandfunk.de, Presseschau

Guten Morgen! Heute geht es um den Wirtschaftskrieg zwischen den USA und China und in welche Zwickmühle sich Xi Jinping gebracht hat, durch die Erhöhung der chinesischen Zölle. Weiter geht es um Hoffnung – genau dann, wenn das Leben am dunkelsten erscheint. Und schließlich beleuchten wir die Frühstart-Rente im rot-schwarzen Koalitionsvertrag.

This episode we will discuss various embassies to and from Yamato during the reign of Takara Hime, with a particular focus on the embassy of 659, which occured at a particularly eventful time and happened to be extremely well-recorded fro the period by Iki no Hakatoko, who was apparently on the mission to the Tang court itself. For more, check out our blog post at: https://sengokudaimyo.com/podcast/episode-123 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 123: Embassy Interrupted.   Iki no Hakatoko sat in his room, gazing out at the city.   It was truly an amazing place, filled with all kinds of people from around the world.  And yet, still, after 9 months of confinement, the place felt small.  Sure, there he hadwere visits from ranking nobles and dignitaries, but even the most lenient of house arrests was still house arrest. But that didn't mean that he had nothing to do.  There were books and more that he had access to—many that had not yet made it to the archipelago, and some of which he no doubt hoped he could bring back with him.  And of course, there was paper, brush, and ink. And then there were the experiences he and others had acquired on this mission to the Great Tang.  From the very beginning the missionit washad been plagued with disaster when they lost half of their ships and company mission to rogue winds on the open seas.  Now they were trapped because the Emperor himself wouldn't let them return home.  They had experienced and seen so much, and that provided ample material for one to catalogue. As the seasons changed, and rumors arrived that perhaps his situation would also something would change soon, Iki no Hakatoko spread out the paper on the desk in front of him, dipped his brush in the ink, and began to write.  He wrote down notes about his experiences, and what had befallen him and the others.  He had no idea who It is unclear whom he thought might read it, and if he was intending this to be an official or personal record, but he wrote it down anyway. Hakatoko He couldn't have known then that his words would eventually be captured in a much larger work, chronicling the entire history of Yamato from its very creation, nor that his would be one of the oldest such personal accounts records to be handed down.  His Itwords  wwould only survive in fragments—or perhaps his writing was simply that terse—but his words they would be preserved, in a format that was still being read over a thousand years later.     Last episode we finished up the story of Xuanzang and his Journey to the West—which is to say the Western Regions -- , and thence on to India, or Tianzhu, where he walked in the footsteps of the historical Buddha, studied the scriptures at the feet of venerable teachers, such as Silabadhra at the Great Monastery of Nalanda, and eventually wound up bringingbrought back hundreds of manuscripts to Chang'an to , which he and others be translated and disseminated, impacting Buddhist thought across East Asia.  HisXuanzang's travels lasted from around 629 to 645, and he was still teaching in Chang'an in the 650s when various student-monks from Yamato  arrived to study and learn from him, eventually bringing back his teachings to the archipelago as part of the Faxiang, or Hossou, school of Buddhism. Before that we talked about the visitors from “Tukhara” and “Sha'e” recorded in the Chronicles.  As we noted, these peopley were morest likely from the Ryukyuan islands, and the names may have been conflated with distant lands overseas – but regardless, .  Whether or not it was a mistake, this it does seem to indicated that Yamato had at least an inkling of the wider world, introduced through the continental literature that they had been importing, if not the direct interactions with individuals from the Korean peninsula and the Tang court. This episode, we're going to talk about some of the relations between Yamato and the continent, including the various embassies sent back and forth, as well as one especially detailed embassy from Yamato to the Tang Court that found itself in a bit of a pickle.  After all, what did you do, back in those days, when you were and ambassador, and your country suddenly went to war?  We'll talk about that and what happened. To reorient ourselves in time, we're in the reign of Takara Hime, called aka Kyogoku Tennou during her first reign, who had reascended to the throne in 655, following the death of her brother, Prince Karu.  The Chroniclers would dub her Saimei Tennou in her second run on the throne. From the very beginning of her second reign, Takara Hime was entertaining foreign envoys.  In 654, the Three Han of the Korean Peninsula—Goguryeo, Baekje, and Silla—all sent ambassadors to express their condolence on the death of her brother, and presumably to witness her ascension.  And in the 8th month of her reign, Kawabe no Maro no Omi, along with others, returned from Chang'an.  He Kawabe no Maro no Omi had been the Chief Ambassador to the Tang on an embassy sent , traveling there in the 2nd month of the previous year.  Originally he had been He was under the command of the controlling envoy, Takamuku no Obito no Kuromaro, but Kuromaro who unfortunately died in Chang'an and so Kawabe no Mari no Omi took over his role. That same year, 655, we know that there were about 100 persons recorded in Yamato from Baekje, along with envoys of Goguryeo and Silla.  These are likely the same ones we mentioned back in episode 117 when 150 Baekje envoys were present at court along with multiple members of the Emishi. Silla, for their part, had sent to Yamato a special hostage , whom we know as something like “Mimu”, along with skilled workmen.  Unfortunately, we are told that Mimu fell ill and died.  The Chronicles are pretty sparse on what this meant, but I can't imagine it was great.  After all, the whole idea of sending a hostage to another nation was as a pledge of good behavior – the idea being that the hostage was the idea that they werewas valuable enough that the sending nation wouldn't do anything too rash.  The flip side of that is if the hostage died, Of course, if they perished, the hosting country lost any leverage—and presumably the sending nation would be none too pleased.  That said, people getting sick and passing away was hardly a hostile action, and likely just considered an unfortunate situation. The following year, in 656, we see that Goguryeo, Baekje, and Silla again all sent ambassadords were all sent to offer “tribute”.  The Chronicles mention that dark purple curtains were drawn around the palace site to entertain the ambassadors—likely referring to the new palace site at Asuka no Wokamoto, which probably was not yet fully built out, yet.   We are given the name of the Goguryeo ambassador, Talsa, and associate ambassador, Ilchi,  in the 8th month, Talsa and Ilichi, with 81 total members in the Goguryeo retinueof the embassy.  In seeming response, Yamato sent an embassy was sent to Goguryeo with the likes of Kashiwade no Omi no Hatsumi as the Chief Ambassador and Sakahibe no Muraji no Iwasuki as the Associate Ambassador.  Other names mentioned include We also see the likes of Inugami no Shiromaro, Kawachi no Fumi no Obito—no personal name is given—and Ohokura no Maro.  We also see thea note in the Chronicles that Yamato ambassadors to the quote-unquote “Western Sea”—which seems to refer to the Tang court, but could possibly refer to anything from the Korean Peninsula west—returned in that same year.  The two are named as Saheki no Muraji no Takunaha and Oyamashita no Naniha no Kishi no Kunikatsu.  These are both families that were clearly involved in cross-strait relations , based on how they are frequently referenced in the Chronicles as being associated with various overseas missions.  but  However, we don't seem to have clear evidence of them when these particular individualsy leavingft on this mission.  “Kunikatsu” mightay refer to an earlier ambassador to Baekje, but the names are different, so that is largely just speculation.  In any case, Uupon their return, they are said to have brought with them a parrot.  This wasn't the first parrot the court had seen—that feathery traveler had arrived in 647, or at least that is the first parrotinstance  we have in the written record -- .  Aand that one came from Silla as part of that embassy's gifts. Continuing on, in 657, The following year there was another group of ambassadors returned coming  from the “Western Seas”, in this case coming back from—or through—Baekje.  Thisese wasere Adzumi no Muraji no Tsuratari and Tsu no Omi no Kutsuma.  The presents they brought back were, of all things:  one camel and two donkeys.  And can you imagine bringing a camel back across the sea at this point?  Even if they were using the larger ships based on continental designs, it still must have been something else to put up with a camel and donkeys onboard, animals that are not exactly known for their easy-going and compliant nature. Speaking of boats, we should probably touch on what we *think* they were usinghas been going on here.  I say *think* because we only get glimpses  of the various boats being used in the archipelago, whether from mentions in or around Yamato, archaeology, or artistic depictions, many of which came from later periods., and wSo while it is generally assumed that they the Yamato were using Tang style vessels by the 8th and 9th century, there does not appear to be clear evidence of exactly what kind of boats were being used during the early earlier periods of contact. A quick note on boat technology and navigation: while travel between the Japanese archipelago and the Korean Peninsula, and up the Yellow Sea, wasn't safe, it would have been possible with the vessels of the time.  Japan sits on the continental shelf, meaning that to the east where the shelf gives way to the Pacific Ocean with the Phillippine Sea to the south, the waters are much, much deeper than they are to the west.  In deep waters, waves are not necessarily affected by the ocean floor, meaning they can build up much more energy and require different kinds of technology to sail.  In shallower areas, such as the Sea of Japan, the Yellow Sea, the East China Sea or the Korean Straits to the west of the archipelago, there's more drag that dampens out the wave effect – it's not that these areas are uniformly shallow and calm, but they are calmer and easier to navigate in general.  Our oldest example of boats in the archipelago of any kind are dugout canoes, .  These are logs that are hollowed out  and shaped. , and tThese appear to be what Jomon era populations used to cross to the archipelago and travel between the various islands.  Though they may be considered primitive, without many of the later innovations that would increase stability and seaworthiness—something I'll touch on more a bit later—, they were clearly effective enough to populate the islands of the Ryukyuan chain and even get people and livestock, in the form of pigs, down to the Hachijo islands south of modern Tokyo.    So they weren't ineffective. Deep waters mean that the waves are not necessarily affected by the ocean floor.  Once it hits shallower water, there is more drag that affects larger waves.  This means that there can be more energy in these ocean waves.  That usually means that shallower areas tend to be more calm and easier to navigate—though there are other things that can affect that as well. We probably should note, however, that Japan sits on the edge of the continental shelf.  To the west, the seas are deep, but not nearly as deep as they are to the east, where continental shelf gives way to the Pacific ocean, with the Philippine Sea to the south.  These are much deeper waters than those of the Yellow Sea, the East China Sea, or the Korean Straits.  The Sea of Japan does have some depth to it, but even then it doesn't compare in both size and depth. Deep waters mean that the waves are not necessarily affected by the ocean floor.  Once it hits shallower water, there is more drag that affects larger waves.  This means that there can be more energy in these ocean waves.  That usually means that shallower areas tend to be more calm and easier to navigate—though there are other things that can affect that as well. All this to say that travel between the Japanese archipelago and the Korean Peninsula, and up the Yellow Sea, were all things that were likely much easier to navigate with the vessels available at the time, but that doesn't mean that it was safe. Later, we see a different type of vessel appear: .  This is a built vessel, made of multiple hewn pieces of wood.  The examples that we see show a rather square front and back that rise up, sometimes dramatically, .  There are with various protrusions on either side. We see examples of this shape , and we've seen examples in haniwa from about the 6th century, and we have some corresponding wooden pieces found around the Korean peninsula that pretty closely match the haniwa boat shapesuggest similar boats were in use there as well, .  Nnot surprising given the cultural connections.  These boats do not show examples of sails, and were likely crewed by rowers.  Descriptions of some suggest that they might be adorned with branches, jewels, mirrors, and other such things for formal occasions to identify some boats as special -- , and we even have one record of the rowers in ceremonial garb with deer antlers.  But none of this suggests more than one basic boat typevery different types of boats. In the areas of the Yellow and Yangzi rivers, area of modern China, particularly in the modern PRC, the boats we see are a little different.  They tend to be flat bottomed boats, possible evolved from  which appear to have been designed from rafts or similar .   These vessels would have evolved out of those used to transport goods and people up and down the Yellow and Yangzi rivers and their tributaries.  These boats y had developed sails, but still the boats wwere n'ot necessarily the most stable on the open ocean.  Larger boats could perhaps make their way through some of the waves, and were no doubt used throughout the Yellow Sea and similar regions.  However, for going farther abroad, we are told thatcourt chronicles note that there were other boats that were preferred: . These are sometimes called  the Kun'lun-po, or Boats of the Kunlun, or the Boats of the Dark-skinned people.  A quick dive here into how this name came to be. Originally, “Kunlun” appears to refer to a mythical mountain range, the Kunlun-shan, which may have originated in the Shan-hai-jing, the Classic of Mountains and Seas, and so may not have referred to anything specific terrestrial mountain range, ally.  Italthough the term would later attach be used to describe to the mountain chain that forms the northern edge of the Tibetan plateau, on the southern edge of the Tarim Basin. However, at some point, it seems that “Kunlun” came to refer to people -- .  Sspecifically, it came to refer to people of dark complexion, with curly hair.  There are Tang era depictions of such people, but their origin is not exactly known: it might .  It is thought that it may have have equally referred to dark-skinned individuals of African descent, or possibly referring to some of the dark-skinned people who lived in the southern seas—people like the Andamanese living on the islands west of modern Thailand or some of the people of the Malay peninsula, for example. It is these latter groups that likely were the origin, then, of the “Kun'lun-po”, referring to the ships of the south, such as those of Malay and AsutronesianAustronesian origin.  We know that from the period of at least the Northern and Southern Dynasties, and even into the early Tang, these foreign ships often , which were often plyingied the waters from trade port to trade port, and were the preferred sailing vessels for voyages to the south, where the waters could be more treacherous.  Indeed, the Malay language eventually gives us the term of their vessels as “Djong”, a term that eventually made its way into Portuguese as “Junco” and thus into English as “junk”, though this terms has since been rather broadly applied to different “Asian” style sailing vessels. So that leaves us with three ship types that the Yamato court could have been using to send these embassies back and forth to the continent: .  Were they still using their own style of native boat as seen on haniwa,, or were they adopting continental boats to their needs?   If so, were they using the flat-bottomed boats of the Tang dynasty, or the more seaworthy vessels of the foreign merchants?. Which were they using?  The general thinking is that IMost depictions I have seen of the kentoushi, the Japanese embassies to the Tang court, depict them as t is generally thought that they were probably using the more continental-style flat-bottomed, riverine vessels.  After all, they were copying so much of what the Sui and Tang courts were doing, why would they not consider these ships to likewise be superior to their own?  At least for diplomatic purposes.  I suspect that local fishermen did their own were keeping their own counsel as far as ships are concernedthing, and I also have to wonder about what got used they were using from a military standpoint for military purposes.  Certainly we see the Tang style boats used in later centuries, suggesting that these had been adopted at some earlier point, possibly by the 650s or earlier. Whatever they used, and while long-distance sailing vessels could Sailing vessels could be larger than short-distance riverine craft, this was not a luxury cruise.  , but conditions on board were not necessarily a luxury cruise.  From later accounts we know that they would really pack people into these shipspeople could be packed in.  It should be noted that individual beds and bedrooms were a luxury in much of the world, and many people probably had little more than a mat to sleep on.  Furthermore, people could be packed in tight.   Think of the size of some of these embassies, which are said to be 80 to 150 people in size.  A long, overseas journey likely meant getting quite cozy with your neighbors on the voyage.  So how much more so with a camel and two donkeys on board a vessel that was likely never meant to carry them?  Not exactly the most pleasant experience, I imagine – and this is not really any different than European sailing vessels during the later age of exploration.. So, from the records for just the first few years of Takara-hime's second reign, we see that there are lots of people going back and forth, and we have a sense of how they might be getting to and from the continent and peninsula.  Let's dive into Next, we are going to talk about one of the most heavily documented embassies to the Tang court, which set out in the 7th month of the year 659.  Not only do we get a pretty detailed account of this embassy, but we even know who wrote the account: as in our imagined intro, , as this is one of the accounts by the famous Iki no Muraji no Hakatoko, transcribed by Aston as “Yuki” no Muraji. Iki no Hakatoko's name first appears in an entry for 654, where he is quoted as giving information about the status of some of the previous embassies to the Tang court.  Thereafter, various entries are labeled as “Iki no Muraji no Hakatoko says:”, which   This would seem to indicate that these particular entries came are taken directly from another work written by Iki no Hakatoko and referred to as the “Iki Hakatoko Sho”.  Based on the quoted fragments found in the Nihon Shoki, itthis appears to be one of ourthis oldest Japanese travelogues.  It , and spends considerable time on the mission of 659, of which it would appear that Iki no Hakatoko was himself a member, though not a ranking one.  Later, Iki no Hakatoko would find himself mentioned in the Nihon Shoki directly, and he would even be an ambassador, himself. The embassy of 659 itself, as we shall see, was rather momentous.  Although it started easily enough, the embassy would be caught up in some of the most impactful events that would take place between the Tang, Yamato, and the states of the Korean peninsula. This embassy was formally under the command of Sakahibe no Muraji no Iwashiki and Tsumori no Muraji no Kiza.  It's possible In the first instance it is not clear to me if this isthat he is the same person as the previously mentioned associate envoy, Sakahibe no Iwasuki—but the kanji are different enough, and there is another Sakahibe no Kusuri who shows up between the two in the record.  However, they are both listed as envoys during the reign of Takara Hime, aka Saimei Tennou, and as we've abundantly seen, and it wouldn't be the first time that scribal error crept in. has taken place, especially if the Chroniclers were pulling from different sources. The ambassadors took a retinue with them, including members of the northern Emishi, whom they were bringing along with them to show to the Tang court.  TheThey also  embassy ttook two ships—perhaps because of the size of the retinue, but I suspect that this was also because if anything happened to the one, you still had the other.  A kind of backup plan due to the likelihood something went wrong.  And wouldn't you know it, something did go wrong.  You see, things started out fine, departing Mitsu Bay, in Naniwa, on the 3rd day of the 7th month.  They sailed through the Seto Inland Sea and stopped at Tsukushi, likely for one last resupply and to check in with the Dazai, located near modern Fukuoka, who would have been in charge of overseeing ships coming and going to the archipelago.  They departed from Ohotsu bay in Tsukushi on the 11th day of the 8th month. A quick note: Sspeedboats these were not.  Today, one can cross from Fukuoka to Busan, on the southeast corner of the Korean peninsula, in less than a day.  The envoys, however, were taking their time.  They may have even stopped at the islands of Iki and Tsushima on their way.  By the 13th day of the 9th month—over a month from leaving Kyushu behind -- , the  ships finally came to an island along the southern border of Yamato's ally, Baekje.  Hakatoko does not recall the name of the island, but o On the following morning, around 4 AM, so just before sunrise, the two ships put out to sea together to cross the ocean, heading south, towards the mouth of the Yangzi river.  Unfortunately, the following day, the ship Iwashiki was on met with a contrary wind, and was driven away from the other ship – with nothing known of its fate until some time afterwards.  Meanwhile, the other ship, under the command of Tsumori no Muraji no Kiza, continued on and by midnight on the 16th day, it arrived at Mt. Xuan near Kuaiji Commandary in the Yue district, in modern Zhejiang.  Suddenly a violent northeast wind blew up, and p.  Tthey were saileding another 7 days before they finally arrived at Yuyao.  Today, this is part of the city of Ningbo, at the mouth of the Qiantang river, south of Shanghai and considered a part of the Yangzi Delta Region.  This area has been inhabited since at least 6300 years ago, and it has long been a trade port, especially with the creation of the Grand Canal connecting between the Yangzi and the Yellow River, which would have allowed transshipment of goods to both regions. The now half-size Yamato contingenty  left their ship at Yuyao and disembarked, and made their way to Yuezhou, the capital of the Kuaiji Commandary.  This took them a bit of time—a little over a month.  Presumably this was because of paperwork and logistics: they probably because they had to send word ahead, and I suspect they had to inventory everything they brought and negotiate carts and transportationfigure out transportation., since   Tthey didn't exactly have bags of holding to stuff it all in, so they probably needed to negotiate carts and transportation.  The finally made it to Yuezhou on the first day of the 11th intercalary month.  An “intercalary” month refers to an extra month in a year.  It was determined by various calculations and was added to keep the lunar and solar years in relative synch. From Yuezhou, things went a bit more quickly, as they were placed on post-horses up to the Eastern Capital, or Luoyang, where the Emperor Tang Gaozong was in residence.   The Tang kept a capital at Luoyang and another to the west, in Chang'an.  The trip to Luoyang was long—over 1,000 kilometers, or 1 megameter, as it were.  The trip first took them through the Southern Capital, meaning the area of modern Nanjing, which they entered on the 15th day of the month.  They then continued onwards, reaching Luoyang on the 29th day of the 11th month.  The following day, on the 30th day of the 11th intercalary month of the year 659, the Yamato envoys were granted an audience with Emperor Tang Gaozong.  As was proper, he inquired about the health of their sovereign, Takara Hime, and the envoys reported that she was doing well.  He asked other questions about how the officials were doing and whether there was peace in Yamato.  The envoys all responded affirmatively, assuring him that Yamato was at peace. Tang Gaozong also asked about the Emishi they had brought with them.  We mentioned this event previously, back in Episode XXX117 , how the Emishi had been shown to the Tang Emperor, and how they had described them for him.  This is actually one of the earliest accounts that we have describing the Emishi from the Yamato point of view, rather than just naming them—presumably because everyone in Yamato already knew who they were.  From a diplomatic perspective, of course, this was no doubt Yamato demonstrating how they were, in many ways, an Empire, similar to the Tang, with their own subordinate ethnicities and “barbarians”. After answering all of the emperor's questions, the audience was concluded.  The following day, however, was something of its own. This was the first day of the regular 11th lunar month, and it also was the celebration of the Winter Solstice—so though it was the 11th month, it may have been about 22 December according to our modern western calendars.  The envoys once again met with the emperor, and they were treated as distinguished guests—at least according to their own records of it.  Unfortunately, during the festivities, it seems that a fire broke out, creating some confusion, and .  Tthe matters of the diplomatic mission were put on hold while all of that went on. We don't know exactly what happened in the ensuing month.  Presumably the envoys took in the sites of the city, may have visited various monasteries, and likely got to know the movers and shakers in the court, who likely would have wined and dined them, inviting them to various gatherings, as since they brought their own exotic culture and experiences to the Tang court. Unfortunately, things apparently turned sour.  First off, it seems clear that the members of this embassyy weren't the only Japanese in the court.  There may have been various merchants, of course, but and we definitely know that there were students who had come on other missions and were still there likely still studying, such as those who had been learning from studying with Master Xuanzang, whose journeys we mentioned in the last several episodes.  But Wwe are given a very specific name of a troublemaker, however:  Kawachi no Aya no Ohomaro, and we are told that he was aa servant of Han Chihung, who .  Han Chihung, himself, is thought to have possiblymay have been of mixed ethnicity—both Japanese and ethnic Han, and may .  Hhe may have traveled to the Tang court on or around 653. , based on some of the records, but it isn't entirely clear. For whatever reason, on the 3rd day of the 12th month of the year 659, Kawachi no Aya no Ohomaro slandered the envoys, and although .  Wwe don't know exactly what he said, but the Tang court caught wind of the accusations and found the envoys guilty.  They were condemned to banishment, until the author of our tale, none other than Iki no Hakatoko himself, stepped up, .  He made representation to the Emperor, pleading against the slander.  , and tThe punishment was remitted, .  Sso they were no longer banished.  However, they were also then told that they could no't return home.  You see, the Tang court was in the middle of some sensitive military operations in the lands east of the sea—in other words they were working with Silla to and invadeing the Kingdom of Baekje.  Since Yamato was an ally of Baekje, it would be inconvenient if the envoys were to return home and rally Yamato to Baekje's defense. And so the entire Yamato embassy was moved to the Western Capital, Chang'an, where they were placed under individual house arrest.  They no doubt were treated well, but they were not allowed to leave, and .  Tthey ended up spending the next year in this state. of house arrest. Unfortunately, we don't have a record of just how they passed their time in Chang'an.  They likely studied, and were probably visited by nobles and others.  They weren't allowed to leave, but they weren't exactly thrown in jail, either.  After all, they were foreign emissaries, and though the Tang might be at war with their ally, there was no formal declaration of war with Yamato, as far as I can make out.  And so the embassy just sat there, for about 9 months. Finally, in the 7th month of 660, the records tell us we are told thatthat tThe Tang and Silla forces had been successful: .  Baekje was destroyed..  The Tang and Silla forces had been successful.   News must have reached Chang'an a month later, as Iki Hakatoko writes that this occurred in the 8th month of the year 660.  With the Tang special military operation on the Korean peninsula concluded, they released the envoys and allowed them to return to their own countries.  They envoys began their preparations as of the 12th day of the 9th month, no doubt eager to return home, and left were leaving Chang'an a week later, on the 19th day of the 9th month.  From there, it took them almost a month to reach Luoyang, arriving on the 16th day of the 10th month, and here they were greeted with more good news, for here it was that they met up once again with those members of their delegation who had been blown off course. As you may remember, the ship carrying Iwashiki was blown off-course on the 15th day of the 9th month in the year 659, shortly after setting out from the Korean peninsula.  The two ships had lost contact and Tsumori no Muraji no Kiza and his ship had been the one that had continued on.   Iwashiki and those with him, however, found themselves at the mercy of the contrary winds and eventually came ashore at an island in the Southern Sea, which Aston translates as “Erh-kia-wei”.   There appears to be at least some suggestion that this was an island in the Ryukyuan chain, possibly the island of Kikai.  There, local islanders, none too happy about these foreigners crashing into their beach, destroyed the ship, and presumably attacked the embassy.  Several members, including Yamato no Aya no Wosa no Atahe no Arima (yeah, that *is* a mouthful), Sakahibe no Muraji no Inadzumi (perhaps a relative of Iwashiki) and others all stole a local ship and made their way off the island.  They eventually made landfall at a Kuazhou, southeast of Lishui City in modern Zhejiang province, where they met with local officials of the Tang government, who then sent them under escort to the capital at Luoyang.  Once there, they were probably held in a similar state of house arrest, due to the invasion of Baekje, but they met back up with Kiza and Hakatoko's party. The envoys, now reunited, hung out in Luoyang for a bit longer, and thus .  Thus it was on the first day of the 11th month of 660 that they witnessed war captives being brought to the capital.  This included 13 royal persons of Baekje, from the King on down to the Crown Prince and various nobles, including the PRimiePrime Minister, as well as 37 other persons of lower rank—50 people all told.  TheThese captives y were delivered up to the Tang government and led before the emperor.  Of course, with the war concluded, and Baekje no longer a functioning state, while he could have had them executed, Tang Gaozong instead released them, demonstrating a certain amount of magnanimity.  The Yamato envoys remained in Luoyang for most of the month.  On the 19th, they had another audience with the emperor, who bestowed on them various gifts and presents, and then five days later they departed the Luoyang, and began the trek back to the archipelago in earnest. By the 25th day of the first month of 661, the envoys arrived back at Yuezhou, head of the Kuaiji Commandery.  They stayed there for another couple of months, possibly waiting for the right time, as crossing the sea at in the wrong season could be disastrous.  They finally departed east from Yuezhou on the first day of the fourth month, coming to .  They came to Mt. Cheng-an 6 days later, on the 7th, and set out to sea first thing in the morning on the 8th.  They had a southwest wind initially in their favor, but they lost their way in the open ocean, an all too commonall-too-common problem without modern navigational aids.  Fortunately, the favorable winds had carried them far enough that only a day later they made landfall on the island of Tamna, aka Jeju island. Jeju island was, at this point, its own independent kingdom, situated off the southern coast of the Korean peninsula.  Dr. Alexander Vovin suggested that the name “Tamna” may have been a corruption of a Japonic or proto-Japonic name: Tanimura.  The island was apparently quite strange to the Yamato embassy, and they met with various residents natives of Jeju island.  They, even convincinged Prince Aphaki and eight other men of the island to come with them to be presented at the Yamato court. The rest of their journey took a little over a month.  They finally arrived back in Yamato on the 23rd day of the fifth month of 661.  They had been gone for approximately two years, and a lot had changed, especially with the destruction of Baekje.  The Yamato court had already learned of what had happened and was in the process of drawing up plans for an expedition back to the Korean peninsula to restore the Baekje kingdom, and pPrince Naka no Oe himself was set to lead the troops. The icing on the cake was: Tthe reception that the envoys received upon their return was rather cold.  Apparently they were had been slandered to the Yamato court by another follower of Han Chihung—Yamato no Aya no Atahe no Tarushima—and so they weren't met with any fanfare.  We still don't know what it was that Tarsuhima was saying—possibly he had gotten letters from Chihung or Ohomaro and was simply repeating what they had said. Either way, the envoys were sick of it.  They had traveled all the way to the Tang capitals, they had been placed under house arrest for a year, and now they had returned.  They not only had gifts from the Tang emperor, but they were also bringing the first ever embassy from the Kingdom of Tamna along with them.  The slander would not stand.  And so they did what anyone would do at the time:  They apparently appealed to the Kami.  We are told that their anger reached to the Gods of the High Heaven, which is to say the kami of Takamanohara, who killed Tarushima with a thunderbolt.  Which I guess was one way to shut him up. From what we can tell, the embassy was eventually considered a success.  Iki no Hakatoko's star would rise—and fall—and rise again in the court circles.  As I noted, his account of this embassy is really one of the best and most in depth that we have from this time.  It lets us see the relative route that the envoys were taking—the Chronicles in particular note that they traveled to the Great Tang of Wu, and, sure enough, they had set out along the southern route to the old Wu capital, rather than trying to cross the Bohai Sea and make landfall by the Shandong peninsula or at the mouth of the Yellow River.  From there they traveled through Nanjing—the southern “capital” likely referring, in this instance, to the old Wu capital—and then to Luoyang.  Though they stayed there much longer than they had anticipated, they ended up living there through some of the most impactful events that occurred during this point in Northeast Asia.  they And that is something we will touch on next episode.  Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan