Podcasts about Jabal

Las organizaciones agrarias se han reunido este viernes con la secretaria general de Recursos Agrarios y Seguridad Alimentaria, Ana Rodríguez, en la reunión sectorial del porcino para abordar este asunto, entre otros de interés. Pere Roque, presidente de Asaja Cataluña, nos ha acompañado hoy para repasar los acuerdos alcanzados en la reunión.  El III Salón Peñín de los Vinos de Aragón se celebrará el próximo lunes, 23 de febrero, en Zaragoza. Participan 56 bodegas aragonesas y, además de público profesional, los aficionados tendrán la oportunidad de conocer y elegir entre una selección de 224 referencias de todas las zonas productoras de esta comunidad autónoma. Amparo Cuéllar, directora general en funciones de Innovación y Promoción Agroalimentaria del Gobierno de Aragón, nos ha contado todas las novedades.

El dramaturgo catalán Víctor Borrás Gasch llegará a Buenos Aires para el estreno de la segunda temporada de Los huesos del mapuche.Con dirección de Ana Scannapieco y versión escénica de Lisandro Penelas, la pieza propone un clima de tensión íntima: Facundo convoca a Pablo y Javi a una reunión inesperada. Hace más de veinte años que no se ven. No es una buena noche para encontrarse —la lluvia cae como nunca antes en el pueblo—, pero hay ríos que arrastran recuerdos y verdades que ya no pueden seguir ocultas.En el marco de esta nueva temporada, Borrás viajará especialmente a Argentina para presenciar la función estreno y participar de una charla posterior con el público.Los huesos del mapuche es una producción de Moscú Teatro (Buenos Aires, Argentina) en coproducción con Teatre Nu (Cataluña, España), compañía con una extensa trayectoria en la creación y circulación de teatro contemporáneo en el ámbito español.Funciones los sábados del 7 de febrero al 14 de marzo a las 21:00 horas, en la Sala de Moscú Teatro. Además, en el programa de hoy José Miguel hizo una reseña de su paso por el Festival Internacional Santiago a Mil 2026 -uno de los encuentros más importantes de artes escénicas de América Latina- que reunió alrededor de 89 espectáculos nacionales e internacionales entre el 3 y el 25 de enero en Santiago de Chile.Simultáneamente, los pitches de PLATEA funcionaron como un punto de encuentro para profesionales del sector escénico, donde diversos proyectos emergentes se presentaron ante programadores y equipos curatoriales.En ese marco, el dramaturgo y director uruguayo Gabriel Calderón participó del espacio de PLATEA, donde ofreció una presentación en la que compartió sus reflexiones sobre el proceso de adaptación de textos clásicos al teatro contemporáneo y asistió al estreno de su obra Historia de un Jabalí (o algo de Ricardo), dirigido por Cristian Plana.

Marcos Sanluis entrevista al portavoz colectivo Vuelta más alto, Alberto Maroto, para tratar de responder a esta pregunta: ¿Por qué se colaron jabalíes en el aeropuerto de Alvedro?

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Mereka Yang Selamat Dari Api Neraka

Assassin's Creed Mirage: Valley of Memory transports players to the medieval Abbasid caliphate. One place in particular that is recreated in the game is the remarkable Jabal Ikmah, the ancient Open-Air Library. Here, on the mountains surrounding AlUla, archaeologists have found a treasure trove of texts that stretch across centuries in multiple languages and from several civilisations. Who made these inscriptions, and why? What do they reveal about the daily lives of the ancient peoples who lived in the oasis?Matt Lewis is joined by Solaiman al-Theeb, professor at the AlUla Language Institute. His work with ancient languages and inscriptions at Jabal Ikmah makes him the perfect person to reveal more about the writings in the rock.Echoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Michael McDaidProduced by: Robin McConnellSenior Producer: Anne-Marie LuffProduction Manager: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettMusic by Brendan AngelidesIf you liked this podcast please subscribe, share, rate & review. Take part in our listener survey here.Tell us your favourite Assassin's Creed game or podcast episode at echoes-of-history@historyhit.com Hosted on Acast. See acast.com/privacy for more information.

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Perhitungan Zakat

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Syirik Kecil Harus Di Hindari

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Tantangan Besar Dalam Mendidik Anak Di Masa Kini

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Sihir

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Pedoman Islam Dalam Mendidik Anak

El antropólogo Miguel Lucas nos ha contado cómo ha sido y cómo es la relación entre el hombre y el cerdo; en nuestra sección sobre patrimonio natural y cultural

La crisis de la peste porcina ha puesto el objetivo en los jabalís españoles. Su caza está autoritzada y el biológo Antonio Grulla  informa que se están preparando y armando para defenderse de los ataques. Tienen el apoyo de Rusia.

La crisis de la peste porcina ha puesto el objetivo en los jabalís españoles. Su caza está autoritzada y el biológo Antonio Grulla  informa que se están preparando y armando para defenderse de los ataques. Tienen el apoyo de Rusia.

La crisis de la peste porcina ha puesto el objetivo en los jabalís españoles. Su caza está autoritzada y el biológo Antonio Grulla  informa que se están preparando y armando para defenderse de los ataques. Tienen el apoyo de Rusia.

La crisis de la peste porcina ha puesto el objetivo en los jabalís españoles. Su caza está autoritzada y el biológo Antonio Grulla  informa que se están preparando y armando para defenderse de los ataques. Tienen el apoyo de Rusia.

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Bawalah Hartamu Sampai Ke Langit

Pianist Keelan Carew and saxophonist Emma Rawicz join Jeffrey Boakye and Anna Phoebe as they add five more tracks, taking us from an unforgettable Nat King Cole classic to a sunken cathedral, a famous submarine, and the Austrian Alps. Producer: Jerome Weatherald Presented with musical direction by Jeffrey Boakye and Anna PhoebeThe five tracks in this week's playlist:Unforgettable by Natalie Cole & Nat King Cole Señor Mouse by Gary Burton and Chick Corea La Cathédrale Engloutie by Debussy Stingray by Barry Gray The Lonely Goatherd by Julie AndrewsOther music in this episodeParticles of Change by Emma Rawicz Ya Taali'een el-Jabal by Kronos Quartet ft Rim Banna Unforgettable by Nat King Cole Memories of You by Louis Armstrong Under the Sea (from The Little Mermaid) by Samuel E Wright Theme from Thunderbirds by Barry Gray

Cooperativas Agroalimentarias de España y las organizaciones agrarias; Asaja, COAG, UPA y Unión de Uniones, comparten su petición de un plan de control de fauna salvaje en jabalíes y medidas de compensación económica para los ganaderos afectados dentro del radio de control por la peste porcina africana.Así lo han expresado este viernes las organizaciones antes de entrar en la reunión con el ministro de Agricultura, Pesca y Alimentación, Luis Planas, para tratar la evolución de la peste porcina africana, que mantiene, por el momento 91 municipios con restricciones tras 13 jabalíes silvestres positivos.Las empresas ganaderas y las industrias cárnicas de la junta de precios de Mercolleida presentaban ayer por la tarde un manifiesto conjunto en el que han mostrado la unidad del sector para afrontar el foco de peste porcina en la sierra de Collserola (Barcelona) y han pedido a las administraciones la máxima celeridad para sacrificar los jabalíes del radio de 20 kilómetros de donde se encontraron los animales muertos y también vaciar los cebaderos.

La Federación Extremeña de Caza pide un paquete de ayudas específico al sector para incrementar las capturas de jabalíes, y la gestión sanitaria de animales abatidos para prevenir la peste porcina africana. Es la propuesta que llevan a la reunión del Consejo Regional de Caza, que debatirá fórmulas para controlar la población de jabalíes en la región.

Cooperativas Agroalimentarias de España y las organizaciones agrarias; Asaja, COAG, UPA y Unión de Uniones, comparten su petición de un plan de control de fauna salvaje en jabalíes y medidas de compensación económica para los ganaderos afectados dentro del radio de control por la peste porcina africana. Así lo han expresado este viernes las organizaciones antes de entrar en la reunión con el ministro de Agricultura, Pesca y Alimentación, Luis Planas, para tratar la evolución de la peste porcina africana, que mantiene, por el momento 91 municipios con restricciones tras 13 jabalíes silvestres positivos. Las empresas ganaderas y las industrias cárnicas de la junta de precios de Mercolleida presentaban ayer por la tarde un manifiesto conjunto en el que han mostrado la unidad del sector para afrontar el foco de peste porcina en la sierra de Collserola (Barcelona) y han pedido a las administraciones la máxima celeridad para sacrificar los jabalíes del radio de 20 kilómetros de donde se encontraron los animales muertos y también vaciar los cebaderos.

Federico compara la diferencia entre la Dana y la crisis de los jabalíes en Cataluña a donde Sánchez ha mandado inmediatamente al ejército.

La periodista ha hecho hincapie en los peligros de la enfermedad que podria afectar gravemente al sector porcino debido a su alta letalidad, no obstante no tiene efectos en el ser humano.

La periodista ha hecho hincapie en los peligros de la enfermedad que podria afectar gravemente al sector porcino debido a su alta letalidad, no obstante no tiene efectos en el ser humano.

El Gobierno de Aragón ha aprobado un decreto ley para incrementar las medidas de vigilancia y de bioseguridad e incentivar con subvenciones por pieza cobrada la caza de jabalíes en la comunidad, especialmente en las comarcas limítrofes con la zona catalana donde se ha detectado un foco de peste porcina africana (PPA). El decreto ley se ha aprobado este miércoles en un Consejo de Gobierno extraordinario tras el que el consejero de Agricultura y Ganadería, Javier Rincón, ha explicado que se ha establecido una subvención a los titulares de los cotos de 30 euros por jabalí abatido a partir de mañana, y una de 25 euros por jabalí trasladado desde los centros de recogida de carne de caza autorizados. ASAJA expresaba esta mañana su rechazo al resultado final alcanzado en el trílogo sobre la reforma del Sistema de Preferencias Generalizadas (GSP) al considerar que profundiza en la desprotección del cultivo de arroz en España y en el conjunto de la Unión Europea.

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Kitab Thaharah Bab Adab Buang Hajat

Jabalíes muertos, parques cerrados, granjas vigiladas, exportaciones bloqueadas… España acaba de encender todas las alarmas. La Peste Porcina Africana (PPA) ha reaparecido después de 30 años. Se trata de un virus que no afecta a las personas, pero sí amenaza al sector porcino: uno de nuestros motores económicos. No estamos ante un brote masivo, pero un salto a los cerdos puede desatar un problema de miles de millones de euros. Analizamos las claves con David Vigario, periodista de EL MUNDO especializado en asuntos agrariosSee omnystudio.com/listener for privacy information.

Ustadz Nizar Saad Jabal, Lc. M.Pd . - Antara Diri Sendiri Dan Orang Lain #5

Carlos Sánchez, de UPA Salamanca, exige un plan urgente para controlar la población de jabalí ante la llegada de la Peste Porcina Africana a España

Flautist and composer Claire Wickes and composer Vince Pope join Jeffrey Boakye and Anna Phoebe to add five more tracks, taking us from some traditional Irish violins to San Francisco's Kronos Quartet, stopping along the way for some musical Greek mythology.Producer: Jerome Weatherald Presented with musical direction by Jeffrey Boakye and Anna PhoebeThe five tracks in this week's playlist:Runaway by The Corrs La flûte de Pan by Claude Debussy Cassandra by Florence and the Machine Stay With Me by Clint Mansell & Kronos Quartet Ya Taali'een el-Jabal by Kronos Quartet ft Rim BannaOther music in this episodeA Girl Like You by Edwyn Collins True Detective: Night Country - Caribou (ft. Tanya Tagaq) by Vince Pope Posee un Corazón by Leonor Dely Oyé Oyé (Lumbalú) by Leonor Dely & Millero Congo Venus by Bananarama Midas Touch by Midnight Star Cassandra by ABBA Cassandra by Taylor Swift Cole's First Dream from the 12 Monkeys soundtrack by Paul Buckmaster Theme from Minority Report by John Williams Lux Aeterna from the Requiem for a Dream soundtrack by Paul Buckmaster

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Ngalap Berkah

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Pasanganmu Adalah Pakaianmu

Ustadz Nizar Saad Jabal, Lc. M.Pd - Kewajiban Istri Terhadap Suami dan Sikap Suami Terhadap Istri

Ustadz Nizar Saad Jabal, Lc., M.Pd. - Khalwat

Today we continue our study of Elijah's ministry. Elijah's Ministry     ⁃    Prediction and Provision - no rain or dew     ⁃    Contest at Mount Carmel the time of drought ends in a contest     ⁃    Encounter at Mount Horeb     ⁃    Word at Naboth's Vineyard     ⁃    Elijah taken to heaven We pick up the story from last week, at the contest at Mount Carmel where we learn that Jezebel has promised to kill Elijah. After the threat, Elijah, fearful for his life, travels forty days to Mt. Horeb (Mt. Sinai). Pastor shares several possibilities for the location of this mount leaning towards today's Jabal al Maqla.  Elijah makes it to Mt. Horeb and he is discouraged and fearful and exhausted and we read of his depression in 1 Kings 19:9-10. He ends this verse saying, "I am the only one left, and now they are trying to kill me too."  God's response is, "Go out and stand on the mountain in the presence of the Lord for the Lord is about to pass by." Divine Encounter     ⁃    Wind comes - but the Lord was not in the wind     ⁃    Earthquake comes - but the Lord was not in the earthquake     ⁃    Fire comes - but the Lord was not in the fire     ⁃    Gentle whisper comes - the Lord speaks of Elijah's assignment.  Elijah thinks of himself as a failure and wants to give up, but God tells him He has more for him to do, that he is not to give up. Mission: Anointing     ⁃    Elijah is told to anoint Hazael as king over Aram     ⁃    He is told to anoint Jehu over Israel     ⁃    He is told to anoint Elisha as his successor Then God assures Elijah that he is not alone and tells him that there are 7,000 in Israel who have not bowed down to Baal. Elijah obeys God's commands and leaves Mt. Horeb and he comes to Elisha working in the field and Elijah anoints him. Elijah now has a partner for the rest of his ministry time on earth. This may have been as long as 10 years together. God gives Elijah a word of judgement to give to King Ahab. Ahab's response was to tear his clothes, put on sackcloth and fast. And because Ahab humbled himself in repentance, God withheld the judgement saying, "I will not bring this disaster in his day, but I will bring it on his house in the days of his son" God relents, because He is gracious and He desires all people come to Him.  God responds when we repent. At the end of Elijah's ministry Elijah is one of two people mentioned in the Bible who were taken alive to heaven. We read in 2 Kings 2:11-12 "As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind. Elisha saw this and cried out, 'My father, My father! The chariots and horsemen of Israel!' And Elisha saw Elijah no more." Elijah's Legacy     ⁃    Malachi's prophecy (Malachi 4:5-6)      ⁃    Gabriel and Zechariah (Luke 1:17)     ⁃    Elijah who was to come (Matthew 11;13-14)     ⁃    Transfiguration of Jess (Matthew 17:2-3)     ⁃    Prayer life of Elijah (James 5:17-18) A big takeaway from Elijah's story is that we are to follow God no matter what comes our way, no matter what may be happening in our lives or in the world around us because God is faithful and He knows how to defend and take care His own. Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. View live or on demand: https://www.awakeusnow.com/tuesday-bible-class Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

Genesis 4:1-6:8   Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, “I have obtained a male child with the help of the Lord.” 2 And again, she gave birth to his brother Abel. Now Abel was a keeper of flocks, but Cain was a cultivator of the ground. 3 So it came about in the course of time that Cain brought an offering to the Lord from the fruit of the ground. 4 Abel, on his part also brought an offering, from the firstborn of his flock and from their fat portions. And the Lord had regard for Abel and his offering; 5 but for Cain and his offering He had no regard. So Cain became very angry and his face was gloomy. 6 Then the Lord said to Cain, “Why are you angry? And why is your face gloomy? 7 If you do well, will your face not be cheerful? And if you do not do well, sin is lurking at the door; and its desire is for you, but you must master it.” 8 Cain talked to his brother Abel; and it happened that when they were in the field Cain rose up against his brother Abel and killed him. 9 Then the Lord said to Cain, “Where is Abel your brother?” And he said, “I do not know. Am I my brother's keeper?” 10 Then He said, “What have you done? The voice of your brother's blood is crying out to Me from the ground. 11 Now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. 12 When you cultivate the ground, it will no longer yield its strength to you; you will be a wanderer and a drifter on the earth.” 13 Cain said to the Lord, “My punishment is too great to endure! 14 Behold, You have driven me this day from the face of the ground; and I will be hidden from Your face, and I will be a wanderer and a drifter on the earth, and whoever finds me will kill me.” 15 So the Lord said to him, “Therefore whoever kills Cain, vengeance will be taken on him seven times as much.” And the Lord placed a mark on Cain, so that no one finding him would kill him. 16 Then Cain left the presence of the Lord, and settled in the land of Nod, east of Eden. 17 Cain had relations with his wife and she conceived, and gave birth to Enoch; and Cain built a city, and named the city Enoch, after the name of his son. 18 Now to Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech. 19 Lamech took two wives for himself: the name of the one was Adah, and the name of the other, Zillah. 20 Adah gave birth to Jabal; he was the father of those who live in tents and have livestock. 21 His brother's name was Jubal; he was the father of all those who play the lyre and flute. 22 As for Zillah, she also gave birth to Tubal-cain, the forger of all implements of bronze and iron; and the sister of Tubal-cain was Naamah. 23 Lamech said to his wives, “Adah and Zillah, Listen to my voice, You wives of Lamech, Pay attention to my words, For I have killed a man for wounding me; And a boy for striking me! 24 If Cain is avenged seven times, Then Lamech seventy-seven times!” 25 Adam had relations with his wife again; and she gave birth to a son, and named him Seth, for, she said, “God has appointed me another child in place of Abel, because Cain killed him.” 26 To Seth also a son was born; and he named him Enosh. Then people began to call upon the name of the Lord. 5:1 This is the book of the generations of Adam. On the day when God created man, He made him in the likeness of God. 2 He created them male and female, and He blessed them and named them “mankind” on the day when they were created. 3 When Adam had lived 130 years, he fathered a son in his own likeness, according to his image, and named him Seth. 4 Then the days of Adam after he fathered Seth were eight hundred years, and he fathered other sons and daughters. 5 So all the days that Adam lived were 930 years, and he died. 6 Now Seth lived 105 years, and fathered Enosh. 7 Then Seth lived 807 years after he fathered Enosh, and he fathered other sons and daughters. 8 So all the days of Seth were 912 years, and he died. 9 Now Enosh lived ninety years, and fathered Kenan. 10 Then Enosh lived 815 years after he fathered Kenan, and he fathered other sons and daughters. 11 So all the days of Enosh were 905 years, and he died. 12 Now Kenan lived seventy years, and fathered Mahalalel. 13 Then Kenan lived 840 years after he fathered Mahalalel, and he fathered other sons and daughters. 14 So all the days of Kenan were 910 years, and he died. 15 Now Mahalalel lived sixty-five years, and fathered Jared. 16 Then Mahalalel lived 830 years after he fathered Jared, and he fathered other sons and daughters. 17 So all the days of Mahalalel were 895 years, and he died. 18 Now Jared lived 162 years, and fathered Enoch. 19 Then Jared lived eight hundred years after he fathered Enoch, and he fathered other sons and daughters. 20 So all the days of Jared were 962 years, and he died. 21 Now Enoch lived sixty-five years, and fathered Methuselah. 22 Then Enoch walked with God three hundred years after he fathered Methuselah, and he fathered other sons and daughters. 23 So all the days of Enoch were 365 years. 24 Enoch walked with God; and he was not, for God took him. 25 Now Methuselah lived 187 years, and fathered Lamech. 26 Then Methuselah lived 782 years after he fathered Lamech, and he fathered other sons and daughters. 27 So all the days of Methuselah were 969 years, and he died. 28 Now Lamech lived 182 years, and fathered a son. 29 And he named him Noah, saying, “This one will give us comfort from our work and from the hard labor of our hands caused by the ground which the Lord has cursed.” 30 Then Lamech lived 595 years after he fathered Noah, and he fathered other sons and daughters. 31 So all the days of Lamech were 777 years, and he died. 32 Now after Noah was five hundred years old, Noah fathered Shem, Ham, and Japheth.  6:1 Now it came about, when mankind began to multiply on the face of the land, and daughters were born to them, 2 that the sons of God saw that the daughters of mankind were beautiful; and they took wives for themselves, whomever they chose. 3 Then the Lord said, “My Spirit will not remain with man forever, because he is also flesh; nevertheless his days shall be 120 years.” 4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of mankind, and they bore children to them. Those were the mighty men who were of old, men of renown. 5 Then the Lord saw that the wickedness of mankind was great on the earth, and that every intent of the thoughts of their hearts was only evil continually. 6 So the Lord was sorry that He had made mankind on the earth, and He was grieved in His heart. 7 Then the Lord said, “I will wipe out mankind whom I have created from the face of the land; mankind, and animals as well, and crawling things, and the birds of the sky. For I am sorry that I have made them.” 8 But Noah found favor in the eyes of the Lord.     BIBLE READING GUIDE - FREE EBOOK - Get the free eBook, Bible in Life, to help you learn how to read and apply the Bible well: https://www.listenerscommentary.com     GIVE -  The Listener's Commentary is a listener supported Bible teaching ministry made possible by the generosity of people like you. Thank you! Give here:  https://www.listenerscommentary.com/give     STUDY HUB - Want more than the audio? Join the study hub to access articles, maps, charts, pictures, and links to other resources to help you study the Bible for yourself. https://www.listenerscommentary.com/members-sign-up   MORE TEACHING - For more resources and Bible teaching from John visit https://www.johnwhittaker.net

Por FACEBOOK: https://www.facebook.com/Nemesis-Radio-1550831935166728/ Podcast de NEMESIS RADIO: http://www.ivoox.com/podcast-podcast-nemesis-radio_sq_f1133446_1.html CANAL MISTERIOS DE IVOOX: https://www.ivoox.com/escuchar-canal-misterios-ivoox_nq_2594_1.html Canal misterios de Ivoox: https://www.facebook.com/canalmisteriosdeIvoox/ YOU TUBE: https://www.youtube.com/channel/UC7PD6Knea7eWw88rLp0vR0w E-MAIL: nemesisradiomurcia@gmail.com Por Internet a través de nuestras webs: frecuenciamurcia.es -Esta noche tendremos a una buena amiga del programa, escritora, investigadora y divulgadora, Mercedes Pullman, con ella hablaremos de sus experiencias e investigaciones sobre “Ovnis en la URSS”. -En la sección de CRÍMENES, nuestro compañero Antonio García Sancho, nos hablará del “Expediente: El Monje Asesino” -En HISTORIAS, CUENTOS Y LEYENDAS, nuestro compañero Antonio Pérez nos narrará “La Leyenda de Jabalí Nuevo”. -Y terminaremos con nuestro DEBATE, con nuestros contertulios Juan Reyes, Miguel Ángel Ruíz y Paco Torres, debatiremos sobre un interesante y más que controvertido tema, “El Fenómeno Ovni, ¿Lo puede explicar la ciencia?” “El camino es largo y está a punto de comenzar… Compinches de la noche, poneos cómodos, agudizad las orejas que empezamos…” (NEMESIS RADIO NO SE HACE RESPONSABLE DE LOS COMENTARIOS DE LOS CONTERTULIOS E INVITADOS QUE PARTICIPAN EN DICHO PROGRAMA) DIRIGEN Y PRESENTAN ANTONIO PÉREZ Y JOSÉ ANTº MARTÍNEZ

For review:1. Warning Shots Fired Across Korean DMZ.2. Israel Strikes Houthis; Destroys Presidential Palace in Sanaa. 3. Israeli planes and tanks pounded the eastern and northern outskirts of Gaza City overnight Saturday and into Sunday- as the IDF increased its troop presence in northern Gaza as part of an offensive aimed at bolstering the army's control in the area.4. Report: Possible security deal between Israel and Syria. The report said the two sides would agree to the demilitarization of the Syrian side of the Golan Heights; the prevention of the restoration of the Syrian military; the barring of entry of any weapons into Syria that would threaten Israel; and the establishment of a humanitarian corridor to the Jabal al-Druze region of Syria- in exchange of the rehabilitation of Syria.5. Russia & Ukraine Exchange 146 Prisoners of War.6. Russia accused Ukraine Sunday of launching drone attacks that sparked a fire at a nuclear power plant in its western Kursk region overnight. The United Nations' nuclear watchdog said it was aware of media reports that a transformer at the plants had caught fire "due to military activity," but hadn't received independent confirmation.7. North Korean leader Kim Jong Un has overseen the test-firing of two new air defense missiles, state media said Sunday.8. South Korea's Hanwha Aerospace has signed an export agreement with Vietnam for its K9 self-propelled howitzers. Under the $250-million government-to-government deal, Hanwha will supply 20 K9s to Vietnam.  

pWotD Episode 2997: Druze Welcome to popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 197,037 views on Wednesday, 16 July 2025 our article of the day is Druze.The Druze ( DROOZ; Arabic: دَرْزِيّ, darzī or دُرْزِيّ durzī, pl. دُرُوز, durūz), who call themselves al-Muwaḥḥidūn (lit. 'the monotheists' or 'the unitarians'), are an Arab esoteric religious group from West Asia who adhere to the Druze faith, an Abrahamic, monotheistic, and syncretic religion whose main tenets assert the unity of God, reincarnation, and the eternity of the soul.Although the Druze faith developed from Isma'ilism, Druze do not identify as Muslims. They maintain Arabic language and culture as integral parts of their identity, with Arabic being their primary language. Most Druze religious practices are kept secret, and conversion to their religion is not permitted for outsiders. Interfaith marriages are rare and strongly discouraged. They differentiate between spiritual individuals, known as "uqqāl", who hold the faith's secrets, and secular ones, known as "juhhāl", who focus on worldly matters. Druze believe that, after completing the cycle of rebirth through successive reincarnations, the soul reunites with the Cosmic Mind (al-ʻaql al-kullī).The Epistles of Wisdom is the foundational and central text of the Druze faith. The Druze faith originated in Isma'ilism (a branch of Shia Islam), and has been influenced by a diverse range of traditions, including Christianity, Gnosticism, Neoplatonism, Zoroastrianism, Manichaeism, Pythagoreanism. This has led to the development of a distinct and secretive theology, characterized by an esoteric interpretation of scripture that emphasizes the importance of the mind and truthfulness. Druze beliefs include the concepts of theophany and reincarnation.The Druze hold Shuaib in high regard, believing him to be the same person as the biblical Jethro. They regard Adam, Noah, Abraham, Moses, Jesus, Muhammad, and the Isma'ili Imam Muhammad ibn Isma'il as prophets. Additionally, Druze tradition honors figures such as Salman the Persian, al-Khidr (whom they identify with Elijah, John the Baptist and Saint George), Job, Luke the Evangelist, and others as "mentors" and "prophets".The Druze faith is one of the major religious groups in the Levant, with between 800,000 and a million adherents. They are primarily located in Lebanon, Syria, and Israel, with smaller communities in Jordan. They make up 5.5% of Lebanon's population, 3% of Syria's and 1.6% of Israel's. The oldest and most densely populated Druze communities exist in Mount Lebanon and in the south of Syria around Jabal al-Druze (literally the "Mountain of the Druze"). The Druze community played a critically important role in shaping the history of the Levant, where it continues to play a significant political role. As a religious minority, they have often faced persecution from various Muslim regimes, including contemporary Islamic extremism.Several theories about the origins of the Druze have been proposed, with the Arabian hypothesis being the most widely accepted among historians, intellectuals, and religious leaders within the Druze community. This hypothesis significantly influences the Druze's self-perception, cultural identity, and both oral and written traditions. It suggests that the Druze are descended from 12 Arab tribes that migrated to Syria before and during the early Islamic period. This perspective is accepted by the entire Druze communities in Syria and Lebanon, as well as by most Druze in Israel.This recording reflects the Wikipedia text as of 01:47 UTC on Thursday, 17 July 2025.For the full current version of the article, see Druze on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Ruth.

El jabalí, introducido en Uruguay a comienzos del siglo XX para la caza, se convirtió en plaga por su capacidad de reproducción y la falta de depredadores naturales. ¿Por qué es un problema hoy? ¿Qué se puede hacer para combatirlo? Comenzamos en En Perspectiva Interior con un ciclo de programas a cargo del Jorge Cravino, Dr. en medicina veterinaria, especialista en fauna, ex director de fauna del Ministerio de Ganadería, Agricultura y Pesca y del Ministerio de Medio Ambiente. Conversamos con Gustavo Castro, Dr. en medicina veterinaria, profesor de animales de granja de la Facultad de Veterinaria, coordinador proyecto jabalí de Udelar.

Biography of the Noble Companion Mu^ādh ibn Jabal / With Sheikh Helmi Bakhour

On today's Quick Start podcast: NEWS: Nightclub Collapse in Santo Domingo – 44 dead and over 150 injured after a roof collapse at Jet Set nightclub; former MLB pitcher Octavio Dotel among the victims. New Theory on Mount Sinai – Scholars suggest Mount Sinai may be in Saudi Arabia, not Egypt, with growing support for Jabal al-Lawz as the true biblical site. FOCUS STORY: Phil Robertson is battling Hepatitis B, and his family is asking for prayer. While his diagnosis is serious, Phil says he's at peace. Meanwhile, daughter Sadie is expecting her second child and says the family is holding tightly to their faith. THE MAIN THING: Cassidy Carlisle, a senior varsity athlete in Maine, is speaking out after competing against a transgender athlete. Her story highlights the growing national debate over fairness in women's sports and the importance of protecting female athletic spaces. TODAY'S VERSE: Isaiah 40:29 – “He gives strength to the weary and increases the power of the weak.” SHOW LINKS JESUS AND THE PROPHECIES OF CHRISTMAS : https://podcasts.apple.com/us/podcast/jesus-and-the-prophecies-of-christmas/id1783607035 NEWSMAKERS POD: https://podcasts.apple.com/us/podcast/newsmakers/id1724061454 DC DEBRIEF POD: https://podcasts.apple.com/au/podcast/d-c-debrief/id1691121630 CBN News YouTube: https://www.youtube.com/@CBNnewsonline CBN News https://www2.cbn.com/news Faithwire https://www.faithwire.com

Return of the Man-Child (3) (audio) David Eells – 3/19/25  Taking up where we left off, we read, And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel (Mat.2:6). We know that Jesus is always going to be the Shepherd; He's always going to be the King David over Israel. God is never going to change that, but there are some things that He might change, as we'll see. Previously, we learned that the Lord said, A body didst thou prepare for me (Heb.10:5). The Lord, Son of God, came in a body that was prepared for Him through Mary, a body of the Son of Man. We know that God's plan was for Jesus to leave an individual body and return in a corporate body so that He could minister all over the world. Today we are going to see the first-fruits of those who have fully entered into this by the grace of God. In other words, the first-fruits will be a body like the body of His temple that He spoke about when He said, Destroy this temple, and in three days I will raise it up (Joh.2:19). (21) But he spake of the temple of his body. And we've discovered that's referring to His corporate body.   We know that the Lord comes in every one of us. For instance, He says, Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate (2Co.13:5). (Col.1:27) … Christ in you, the hope of glory. Jesus Christ is in you! All through the Old Testament, Jesus was coming in vessels of honor through whom He ministered. For example, it says this: (1Pe.1:10) Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that [should come] unto you: (11) searching what [time] or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. The Spirit of Christ was in great men of the Old Testament and that's what made them great men. He is the Shepherd; He is the Ruler; He is the King David and always will be, but He's going to repeat history because That which hath been is that which shall be (Ecc.1:9).   I'm reminded of a very famous text that speaks of Who Jesus is: (Isa.9:6) For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father (or “Father of eternity,” literally), Prince of Peace. (7) Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of the Lord of hosts will perform this. God called Jesus to repeat history Himself. He was a King David in His day, Who was given, once again, the reins of government, which is in total agreement with what the Bible says about Him.   (Luk.1:31) And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. (32) He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: (33) and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. So He would receive the throne of David forever, just as the Bible speaks about when it states, David shall never want (“lack”) a man to sit upon the throne of the house of Israel (Jer.33:17).   For example, the Bible says this: (Jer.33:14) Behold, the days come, saith the Lord, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah. (15) In those days, and at that time, will I cause a Branch of righteousness to grow up unto David (now, this was a long time after David); and he shall execute justice and righteousness in the land. (16) In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is [the name] whereby she shall be called … That's a very strange text, but if nobody had changed what word was actually there in the Hebrew, that's what they would have had to translate; the word is “she.” It's strange because in Chapter 23 the word is “he,” but here it is “she.” Some people think, “Well, he made a mistake and they replaced it with ‘he.'” They didn't translate what was really there.   The word, “she” is used quite often in the Bible when referring to a corporate body of people and that's what this is. This is a corporate body, which God calls the “branch,” that is raised up as the seed of David. We know that Jesus Christ is our David on His throne all the way up through eternity, but as we saw earlier, the Spirit of Christ comes into many men and we have seen many from the beginning of Scripture to the end who are types of the Man-child. The Spirit of Christ comes into them and uses them, like a body of the son of David. (Jer.33:16) In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is [the name] whereby she shall be called: the Lord our righteousness. Notice that this is a corporate body of people, “our righteousness.” (Jer.33:17) For thus saith the Lord: David shall never want a man to sit upon the throne of the house of Israel.   Now we know that Jesus the Son of God has been given the authority of David's throne for eternity, but the question is, what is the “man” that He abides in who does this work? This is what the branch is; it's a corporate body of men in whom the Spirit of Christ rules and reigns. (Jer.33:18) Neither shall the priests the Levites want a man before me to offer burnt-offerings, and to burn meal-offerings, and to do sacrifice continually. (19) And the word of the Lord came unto Jeremiah, saying, (20) Thus saith the Lord: If ye can break my covenant of the day, and my covenant of the night, so that there shall not be day and night in their season; (21) then may also my covenant be broken with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests, my ministers. In other words, this is from the time of David up until the time of Christ and until our time; so it appears that He never broke His covenant with David. There was always a David upon the throne. Isn't that amazing?   I would suspect that you could not recognize this corporate body according to the flesh. (Luk.17:20) … The kingdom of God cometh not with observation. We're talking about a spiritual Israel, a spiritual Jerusalem, and a spiritual David. Many people recognize, that Jesus was the Son of David and that He was born of the seed of David according to the flesh (Rom.1:3), but He was declared [to be] the Son of God with power, according to the spirit (4). What body could the Lord be choosing in our day to fulfill this covenant of a man in whom Jesus Christ lives to occupy the throne? Well, it's the body of the Man-child (Revelation 12:5), which we've spoken of. (Jer.33:22) As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me.   I am sure you could look at that in a certain way, meaning multiplied throughout history, but I suspect it also means (and the Lord likes to hide things like that) that in these days there will be a great number of Davids and that this, “the Lord our righteousness,” is a very large group of people. (Jer.33:25) Thus saith the Lord: If my covenant of day and night [stand] not (Is it still in effect? I would say so.), if I have not appointed the ordinances of heaven and earth; (26) then will I also cast away the seed of Jacob, and of David my servant, so that I will not take of his seed to be rulers over the seed of Abraham, Isaac, and Jacob (The seed of David is to be rulers over the seed of Abraham, Isaac, and Jacob.): for I will cause their captivity to return, and will have mercy on them. In these days, we know that even with the natural seed of Abraham, Isaac and Jacob, a remnant of them is once again going to turn to the Lord God of Israel.   We read in the last study that in Revelation 12, the son of David, this Man-child is caught up to the throne of God. And here we see the Bible says, Blessed be the Lord thy God, who delighted in thee, to set thee on his throne, to be king for the Lord thy God (2Ch.9:8). Many people see the Man-child caught up to the throne of God in heaven, but the Lord God is calling David's throne on Earth His throne. This is the throne of God. In fact, it says here, At that time they shall call Jerusalem the throne of the Lord (Jer.3:17). Jeremiah is talking about the New Jerusalem on Earth. There is still a throne of David. Not in natural Israel, but you can find it in spiritual Israel because we know that Jesus Christ is the Son of David, the eternal Lord of His Kingdom. And He's also coming in a body, A body didst thou prepare for me (Heb.10:5).   You may say, “That was referring to the body of the individual Jesus.” That's true, but everything repeats and it always repeats on a larger scale. We have the Word of God for that, which cannot be broken (Joh.10:35). So we have to believe that it will be the same thing once again. The Lord told me many years ago, “Everything that has happened in the Gospels and in the Book of Acts will happen again, except the cast of characters will be multiplied many times over.” The Lord thy God, who delighted in thee, to set thee on his throne, to be king for the Lord thy God (2Ch.9:8) is true of Jesus. It's true of the body of Jesus and we've already spoken of the manifestation of the body of Christ, that we all claim to be by faith, and rightly so. But we've discovered that there is also a manifestation of the body of Christ, that is, those in whom Christ lives. If Christ lives in you, then you manifestly are the body of Christ. We've taught that we grow into this wonderful position 30-, 60- and 100-fold, according to Jesus Himself, so God is fulfilling it in that way.   Let me share something else with you. Remember that the Lord told me that the Gospels were a type of the first 3½ years of the Tribulation period and the Book of Acts was a type of the second 3½ years. Now we know that other types of the end-time Man-child show different similarities. For instance, Joseph brought God's people through the seven years of famine, which is a type of the seven-year Tribulation. We also know that Moses took God's people geographically halfway through the wilderness and we know that Revelation chapters 12 and 17 speak of the first and second 3½ years, respectively, and call the “wilderness” the “Tribulation.” Moses went halfway through the wilderness and then was glorified. When I say halfway, I'm not talking about time-wise, but in geographical distance. Some people, myself included, believe that the Lord brought His people across what we now call the Gulf of Suez, high up near where Succoth was, where the Gulf narrowed down quite a bit. Then He carried them across the Sinai Peninsula, where they crossed the Gulf of Aqaba, which they called the “Red Sea.”   Apostle Paul said, Mount Sinai in Arabia (Gal.4:25), not in Sinai. Arabia is east of the Gulf of Aqaba. I had heard years ago that the explorer Ron Wyatt had come across the pillar that the Israelites had erected to identify the place where the children of Israel crossed the Red Sea and it was on the eastern shore of Aqaba. They also discovered out there the mountain that Exodus 19 speaks of being burnt and charred on the top because God's presence came down on it, which was Mt. Sinai, and found it as a place called Jabal al-Lawz, which means “the Mount of the Law.” That's interesting because that's where Moses received the Law. If you look, which I have, on several maps, you can see where the Israelites left Egypt and crossed the Gulf of Suez. And if you follow that on down to Jabal al-Lawz and then follow that point and return back up to where they crossed into the Promised Land, you find that it is like an isosceles triangle (where the two legs are approximately even).   I thought the Lord was pointing out to me at that time that Moses went halfway through the wilderness (meaning 3½ years) and at that point he was glorified. Like Moses, Jesus went 3½ years through His ministry before He was glorified. I believe that Mount Sinai is Jabal al-Lawz in Arabia. Many signs seem to confirm that, even though the Saudi Arabians have fenced the mount off. They do not want Christians going in there.   By the way, at the foot of Jabal al-Lawz is the altar where the golden calf was set. Of course, the golden calf isn't there anymore, but the altar is. There are quite a few other artifacts there, including several hieroglyphics depicting the golden calf scratched into the rocks in the area of the altar. These finds make it very plain that this is the correct spot and I believe Ron Wyatt even took pictures of chariot wheels submerged in the Gulf of Aqaba, which further makes the case that it was the real Red Sea, not the Gulf of Suez. It would have taken the Israelites three months to travel from Egypt to Jabal al-Lawz. It took them a lot longer to get to the Promised Land because they were disobedient by worshipping the golden calf, but it was geographically halfway. I believe the Lord was showing me the two 3½-year periods of the wilderness Tribulation.   At any rate, we have a pretty good confirmation right here: (Exo.34:29) And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses' hand … The two tables of the Testimony are the same thing as the Tables of Witness, the Two Witnesses. The Man-child is going to give to God's people the Two Witnesses, upon whose heart the Word of God is written, not upon tables of stone. There's a fulfillment here of that. (Exo.34:29) And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses' hand, when he came down from the mount, that Moses knew not that the skin of his face shone by reason of his speaking with him. In other words, Moses had come face-to-face with God. We know that we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory (2Co.3:18). This is the type and the shadow here of God's people, at least the first-fruits, coming into the Image of God. It even says, The first of the first-fruits of thy ground thou shalt bring unto the house of the Lord thy God (Exo.34:26). There is a type of the first-fruits here and it is Moses. It would have been Jesus in His time, but here it's Moses.   So after Moses came face-to-face with God, Moses manifested His glory. I believe what's being said here is that this is a glorified soul, not a glorified body. The Man-child goes through three stages of perfection. I believe that when Jesus started His ministry, He was perfected in Spirit by the Holy Spirit because He was anointed with the Holy Spirit. And when He was crucified, that's a parable about our being crucified, too, in a crucifixion of self 3½ years into the Tribulation. When a parable is first shown (and the Bible does say that Jesus was a sign (Isaiah 7:14), or in Hebrew, an uwth of something to come), it's literal, and the next time it's spiritual.   So we see that the first-fruits, who are only spiritually the Man-child and not physically, as Jesus was, are the spiritual fulfillment of this parable. In the midst of the Tribulation period, the Man-child is going to be glorified in soul because “self” has been crucified. At the end of the Tribulation period, he will be glorified in body. The progression is first spirit, then soul in the middle, and then body. These are the three stages of perfection that God is bringing Himself to in His people. In fact, When he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day (2Th.1:10). And also, But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth (2Th.2:13).   Let's continue in Exodus. (Exo.34:30) And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. (31) And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses spake to them. They must have run on down the road because they had to turn around and return to him. (Exo.34:32) And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai. (33) And when Moses had done speaking with them, he put a veil on his face. (34) But when Moses went in before the Lord to speak with him, he took the veil off (because he wanted to see the Lord clearly, face-to-face), until he came out; and he came out, and spake unto the children of Israel that which he was commanded. So, Moses was in communication with God face-to-face, but with the children of Israel behind a veil.   This will also be so with the ministry of the Man-child. Jesus said, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner (Joh.5:19). Jesus was in close fellowship with the Father; He walked in the Spirit; He saw the Father and He saw the people. Yet Jesus walked also behind a veil, as the Scripture clearly shows us, and we'll see that shortly. (Exo.34:35) And the children of Israel saw the face of Moses, that the skin of Moses' face shone; and Moses put the veil upon his face again, until he went in to speak with him. We're told the same thing about the first-fruits. (Heb.10:19) Having therefore, brethren, boldness to enter into the Holy Place by the blood of Jesus, (20) by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh.   So we enter into the presence of God through the veil, which is to say, through His flesh. Jesus' flesh was a veil. The people did not see the real Jesus. They didn't see the glorified man underneath that veil of flesh; they saw the veil. However, when the Lord went into the presence of God, He was in Spirit where there was no veil, speaking with the Father. This is the same thing we see here with Moses. Moses was a type of Jesus and a type of the Man-child. We're getting a description here of the kind of ministry that the Man-child is going to have and it's just like Jesus' ministry.   Seeing God face-to-face makes us capable of manifesting God before His people. (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. From behind that body of flesh, called a veil, there was a glorified soul, ready to walk through the other half of the wilderness.   Now we know that Moses went all the way through the wilderness, but that's only part of the picture. If we look at other different types of the Man-child, they'll show other parts of the whole picture. For example, we can also see Jesus in Acts where it says, And when they were come over against Mysia, they assayed to go into Bithynia; and the Spirit of Jesus suffered them not (Act.16:7). So Jesus was a type of the second 3½ years of the Man-child during the Tribulation. We know that because the second part of the Tribulation started at the end of Jesus' ministry when He was crucified and it ended with the destruction of Jerusalem in 70 AD, which was the destruction of the Harlot by the Beast. We see that the second 3½ years starts at the end of the first 3½ years and extends to the point of destruction of the Harlot by the Beast. The Book of Acts represents the 40 years between Jesus' ministry and the destruction of Jerusalem in 70 AD. Forty is the number of tribulation.   We're seeing here a perfect parallel between Moses and Jesus. Some have thought that Jesus did not have a ministry after His 3½ years, but He did have a ministry of guiding His people for 3½ years, just like Moses went the other half of the distance through the wilderness to the Promised Land. Moses brought the people all the way and, in type, Jesus did that, too. His glorification in the second 3½ years represents what Moses was when “his face shone.” What we're really referring to in the end times is a glorified soul underneath a body, with the body being the veil that permitted men to look upon that which is glorified and have fellowship without being frightened. We would call it bearing fruit “100-fold.” When the Lord sows the seed of the Word in our hearts, it's to bring forth Himself in us, 30-, 60- and 100-fold (Matthew 13). That's not referring to the body; that's referring to the fruit of Christ in the soul, or in the heart, and that is what we are here for. What makes the first-fruits the first-fruits, is that they have come into this glorified soul and they have come into the crucifixion of self, which is the type that Jesus showed us.   If we look at the timing of Exodus 34, we find that it falls in the middle of the Tribulation period. How do we know that? Well, for instance, in Chapter 32, we see what happened there was, they made the image of the beast and worshipped it. That's a pretty clear sign of being the middle of the Tribulation period. What came along with worshiping the image of the Beast, according to Revelation 14, was the mark of the Beast. So we see them there in Chapter 32 bowing down to this image of the beast and we see God's rebuke of them, and we see the Tables of the Testimony were cast down and broken.   (Exo.32:19) And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. We know the two Tables of the Testimony represent the Two Witnesses corporate body because “witness” and “testimony” are the same word. So Moses the Man-child, as a type of Jesus Christ, brings the two witnesses with the Word of God written upon their heart to the people of God, which is what Jesus did with His disciples when He sent them out two-by-two. They were a corporate body of two witnesses to go to God's people and bring the Law, that was written upon their hearts, to them. It's an exact type and shadow of what we see here.   However, it says here, he saw the calf and the dancing (in other words, the people were worshiping the image of the beast): and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount (Exo.32:19). So not only did Jesus bring the Two Witnesses, but the people in their sins “broke” them. I believe that the Apostle John was the only one who died a natural death of old age. The rest of the apostles were all killed. The apostates “broke” their Two Witnesses. We see what God says about this situation a few verses later: (Exo.32:26) Then Moses stood in the gate of the camp, and said, Whoso is on the Lord's side, [let him come] unto me. And all the sons of Levi gathered themselves together unto him. These are the only people who did not worship the image of the beast from among the camp of God's people.   We're told that God has chosen us to be a kingdom of priests. (Exo.19:5) Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be mine own possession from among all peoples: for all the earth is mine: (6) and ye shall be unto me a kingdom of priests, and a holy nation … In other words, all of God's people were called to be priests because we all offer sacrifices unto God and we especially offer up this body as a living sacrifice unto the Lord. On the altar of the fiery trial, the old flesh is burned up, which is what our sacrificial life is supposed to be.   The people who did sacrifice, the Levites, did not join in with the rest in worshiping the image of the beast. The true Levites, the tribe that followed God, were God's inheritance. It was the firstborn from among all of Israel who were His inheritance and then God changed that to be the Levites. Those priests were His inheritance, He said, and God was their inheritance. Those Levites were the ones who were on the Lord's side. (Exo.32:27) And he said unto them, Thus saith the Lord, the God of Israel, Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. Well, as you know, those who worship the image of the Beast are slain because they no longer belong to the body of Christ; they belong to the Beast. The mark of the Beast is the sign of his ownership and those on whom have the mark, belong to him. They are dead; they're no longer living.   The Levites will have the authority to bring great judgment on the earth and, again, we're talking about the middle of the Tribulation period because we're referring to the mark and image of the Beast being manifested. This was the time that Moses was glorified; this was the time when the Two Witnesses were beginning to be killed. (Rev.11:8) And their dead bodies [lie] in the street of the great city (that's Babylon, not Jerusalem), which spiritually is called Sodom and Egypt, where also their Lord was crucified. (9) And from among the peoples and tribes and tongues and nations do [men] look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb. “Three days and a half” is half of the seven “days” of the 70th week of Daniel 9, which makes it 3½ years that the Two Witnesses will be killed. From the time of the middle of the Tribulation to the end of the Tribulation, they are being killed.   When they finish their testimony, this great group of witnesses (prophets) will be allowed by God to be killed and they're resurrected in the last trump of Revelation 11:15. But in response it is Moses, it is the Manchild, who sends the Levites forth to slay the members of the body of the Beast. (Exo.32:28) And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. (29) And Moses said, Consecrate yourselves today to the Lord, yea, every man against his son, and against his brother; that he may bestow upon you a blessing this day. (30) And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make atonement for your sin. (31) And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. (32) Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.   Moses wanted to take the place of the people, which is also what Jesus did, but how many of you know that Jesus' sacrifice will not apply to everybody in the end? (Heb.10:26) For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, (27) but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries. People who live a life of willful sin and indulgence in the world will die. As the Bible says, If ye live after the flesh, ye must die (Rom.8:13). Walking after the flesh is to take the mark of the Beast because the mind of the flesh and the works of the flesh is to take the mark. Those people who are walking in sin willfully and do so up until death will have no sacrifice.   (Exo.32:33) And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. In other words, God would not take the sacrifice of Moses for those people who worshipped the image of the Beast and took the mark. In fact, in Revelation 14:9-11, He says that there is no sacrifice for them. This is a way of separating those people who are Christian in name only from those who are Levites, the kingdom of priests that God said would come. “Whosoever hath sinned against me, him will I blot out of my book.” That sounds like reprobation to me.   (Exo.32:34) And now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them. (35) And the Lord smote the people, because they made the calf, which Aaron made. This is clearly referring to the time of the middle of the Tribulation period, when Moses in type as the Man-child is glorified, at least in soul underneath that body of flesh, in order to carry them all the way to the Promised Land, which in one parable we would call the “Kingdom of Heaven.” At the end of the seven years, that's exactly where God's people go. Just like Noah, they'll be in the Ark; it lifts off and they're in the Kingdom of Heaven.   I think it would make a very good study to do an Internet search for “Jabal al-Lawz” and learn about some of the things that have been discovered about this particular mountain. Again, it's not located in the middle of the wilderness by time; it's only the middle of the wilderness by geography, by distance. But that's where the altar of the golden calf was and that's where the fire burned the top of the mountain and where Moses was given the Law to give to the people. It's very interesting. Actually, the first time Moses was on the mountain was way back in Exodus 19 and this is the second time he's on the mountain because this had to fulfill the type. So we have Joseph going, as a type of the Man-child, seven years, and we have Moses, as a type of the Man-child, going through the first and the second half of the Tribulation, which were both called “the wilderness.” Now we have Jesus also going through the two halves, in the Gospels and the Book of Acts, as well.   As we said earlier, the Spirit of Jesus was surely in those disciples. Jesus said, It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life (Joh.6:63). His words went into those disciples and recreated Himself in them. The spirit in them was the Spirit of Christ. He had taken on a new body, but it was still the Spirit of Christ. When the first-fruits show up, I believe very shortly, in our day, this is what we're going to find. They are the body of the Son of David which sits upon God's throne. It's not a throne somewhere up there in the sky, but it's the throne here on the earth that spiritually is the leadership of God's people. The throne is the place of leadership.   I had quoted Jeremiah earlier, but only a part of it. It says, At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it (So you know it's not natural Jerusalem because the Gentiles are coming to it.), to the name of the Lord, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart (Jer.3:17). This is the end time, obviously, because this has not been true at any time in history. It has to be the “latter days” because, truly, when these people come to the throne, God has perfected them, matured them, and made them ready for the Kingdom of Heaven.   (Jer.3:18) In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north (which was captivity) to the land that I gave for an inheritance unto your fathers. Our early church fathers were given all of the land for an inheritance, but for 2000 years we have not entered into it. It was the same with Israel. In the beginning, God gave them the whole land, which represented the Land of Promise, but I don't think they ever set foot on any more than about a third of it and actually take possession of it.   Well, in these last days, we are going to take possession of all of the land that was given to our fathers; we're going to take possession of all of the Land of Promise, representing all of the promises of God that we're going to walk in. We are going to enter into the land of rest. (Heb.4:3) For we who have believed do enter into that rest … We're actually going to keep the real Sabbath, not the shadow, and it is to walk in all of the Land of Promise that the Lord gave unto us. Once again, God's people will be walking as the early disciples walked. They'll be walking in the power of God, in the anointing of God and in the knowledge of the truth, only this time it will be the latter rain.   When he began to walk with God, Moses was the one who had the former rain (or the latter rain, in type) because God took of the anointing that was upon Moses and put it upon the 70 elders. If you remember, that's the same thing that happened to Jesus. Jesus was the One Who came with the former rain and He was the only One Who had it, but the people whom He raised up as disciples were later given this anointing. When Jesus first sent His disciples out during the first 3½ years, they didn't have that anointing. What they had was authority given by the Lord. He said, “You go and do this,” and they went out and healed the sick and cast out devils and raised the dead (Matthew 10). Jesus was their authority. But then He said that God was also going to send “another Comforter” (John 14:16) and we know that was the Holy Spirit Who came in the middle of the Tribulation, on Pentecost, in the middle of the seven years and at the end of the 3½ years of Jesus' ministry. The disciples received the former rain and went out with that anointing to do the works of Jesus.   Jesus said the Spirit of God shall take of mine, and shall declare [it] unto you (Joh.16:14). One of the jobs of the Holy Spirit is to recreate in us, through the anointing (because “Christ” means “anointed”), the life and ministry of Jesus Christ. It is impossible to do that without the anointing, which breaks the yoke (Isaiah 10:27). It is Not by might, nor by power (meaning man's might and power), but by my Spirit, saith the Lord of hosts (Zec.4:6). The Lord is about to make this possible. The anointing that was upon Moses, the Lord later took and put upon those 70 elders. Jesus also had 70 whom He sent out and the anointing came upon them.   I especially like what it says a little further down in the text. (Jer.3:19) But I said, How I will put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of the nations! and I said, Ye shall call me My Father, and shall not turn away from following me. He had already said, “Neither shall they walk any more after the stubbornness of their evil heart.” Wow! This is awesome! I dare say, that most of the people of God do not know Him as Father. They know Him as “God,” a very distant name. But know Him as Father? This is the relationship the Lord is going to establish by bringing us into the manifestation of the sons of God (Romans 8:19). Jesus was the Son of God and always called Him “Father.” Get out your concordance and look it up. He did not call Him all the names that the Jewish Christians or the Judaized Christians wanted to call Him. Jesus called Him “Father” and this is what He says we will call Him. This is what we'll know Him as – as “Father,” like Jesus knew Him. He used the term over and over, all the way through the Gospels.   These people are going to be coming back out of the land of the north (as we see from Jeremiah 3:14 on down), out of bondage, back to Zion. Zion is the place where King David ruled and Zion is the place where Jesus ruled, not in the flesh, but in the Spirit. Jesus was ruling in a new city of Jerusalem and the Apostle Paul told the disciples that they are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem (Heb.12:22) while they were on the earth. So, once again, God is restoring the Kingdom.   As Jesus came to restore the Kingdom, the Man-child is coming to restore, to rebuild spiritual, heavenly Jerusalem on this earth and to sit as the body in whom the King Jesus Christ lives. God has said, David shall never want (“lack”) a man to sit upon the throne of the house of Israel (Jer.33:17). Inside that “man” is going to be the King of kings and He is going to get all the credit. The King of kings is coming inside the body of the Son of David. Glory be to God! Isn't it neat the way God has put this parable together over and over, so we would understand sooner or later?   Father, in the Name of Jesus, we thank You so much, Lord, for helping us to see these wondrous things and we enjoy seeing the New Testament in our time, Lord, the Gospel time period. You are going to repeat this again. Oh, what a wondrous time we are coming to! A time of great glory, a time when the Lord Himself is coming to fellowship with us and live in our midst, as He lived in the midst of the Tabernacle in the wilderness, Lord. He came in the midst of His people. Jesus is Immanuel, “God with us,” and we thank You, Lord. We want so much for You to live in our midst. Those people who bowed to the golden calf, You were angered with and said You would no longer go in the midst of those people because they were a stiff-necked people. Lord, we know that's true of those who worship the image of the Beast, but it's not true of Your true people, who are Your true Levites, Your chosen ministers. Lord, we praise You and we thank You for the privilege of having You walking in our midst. We ask You, Lord, to finish the promise that You gave us, the promise that You gave to the fathers. Cause us to walk on all of the land that You gave to them, Lord, which our forefathers lost out on during the Dark Ages all the way up until the time we are in now. Thank You for being our Father and our Savior, in Jesus' name. Amen.  

Este martes se cumplen 60 años del primer abatimiento de un jabalí en suelo español. Fue en Jávea, Valencia. Por ello hablamos de las características físicas y biológicas de este animal con José Ángel Barasona, Investigador postdoctoral del programa Ramón y Cajal en el Centro de Vigilancia Sanitaria Veterinaria (VISAVET), especie a la que ha dedicado más de 10 años de investigación. Además, charlamos con Domingo,  agricultor y protagonista del documental 'Domingo, Domingo' sobre los problemas que causa este animal en una cosecha y en la fauna silvestre. 

Today, we're meeting Dana Barqawi, a multidisciplinary artist and urban planner based in Amman, Jordan. Dana's stunning multimedia work challenges colonial narratives and explores Indigenous identities and aspects of womanhood and community.Growing up with women who painted, sewed, designed, and made art, Dana has a long-standing fascination with detail. She works from a workshop studio in Jabal al Weibdeh - one of my favorite neighborhoods in Amman – fusing elements of painting, photography, and applied materials like gold leaves and beads in her politically and socially engaged artwork. Reminder: this May, you can join my 10-day group trip to Jordan where we'll meet artists like Dana and see their art. Get more details here.What you'll learn in this episode:Dana's path from architecture and urban planning to socially engaged artThe main element in Dana's artThe stories behind Dana's latest exhibit, (Re)Narrate: A Visual Commentary on Colonial Narratives in the Levant & AfricaHow the Black Panther movement in the US is connected to the Palestinian liberation struggleFeatured on the show:Follow Dana on Instagram: @dana_barqawiLearn more about Dana's work on her websiteCheck out the (Re)Narrate exhibit Shop Dana's art postersGet more information at: Going Places website Join our Going Places newsletter to get updates on new episodes and Yulia's travel storytelling work. Subscribe at goingplacesmedia.com/newsletter!For more BTS of this podcast follow @goingplacesmedia on Instagram and check out our videos on YouTube!Please head over to Apple Podcasts and SUBSCRIBE to the show. If you enjoy this conversation, please share it with others on social and don't forget to tag us @goingplacesmedia!And show us some love, if you have a minute, by rating Going Places or leaving us a review wherever you listen. You'll be helping us to bend the arc of algorithms towards our community — thank you!Going Places with Yulia Denisyuk is a show that sparks a better understanding of people and places near and far by fostering a space for real conversations to occur. Each week, we sit down with travelers, journalists, creators, and people living and working in destinations around the world. Hosted by Yulia Denisyuk, an award-winning travel journalist, photographer, and writer who's worked with National Geographic, The New York Times, BBC Travel, and more. Learn more about our show at goingplacesmedia.com.

What would you expect to find at the REAL Mount Sinai? Could its true location be in Saudi Arabia rather than the traditional site in the Sinai Peninsula? In this podcast episode, Frank unpacks some of the details of his recent trip to Saudi Arabia, including what he and the group saw as they climbed the mountain at Jabal al-Lawz. He'll also discuss what fascinating markers distinguish this mountain as a great contender for Mount Sinai and why it's more important than ever for trained archaeologists to continue exploring the site. During the episode, Frank will answer questions like:Why was the Sinai Peninsula originally selected as Mount Sinai?How long did it take Frank and the group to get up the mountain?Why have there been so few excavations at Jabal al-Lawz?Who is Hathor and what's a possible explanation for all the cow drawings found on the mountain?What evidence exists suggesting that Jabal al-Lawz is the true Mount Sinai?What were Frank and the group AMAZED to see once they reached the top of Jabal al-Lawz?What's so special about the Split Rock of Horeb? And how many people were involved in the Exodus?While it's still too early to make a concrete conclusion on Jabal al-Lawz, the circumstantial evidence discussed in the podcast episode may cause you to seriously consider it to be the REAL Mount Sinai!Resources mentioned during the episode:Living Passages Unveils the True Mount Sinai in Saudi Arabia: http://youtu.be/JBaY--L5NPY Frank Visits the Merneptah Stele in Egypt: https://www.youtube.com/shorts/gy-RanSnzik Preaching the Good News at the Giza Pyramids: https://www.youtube.com/shorts/Cf4JjuRFA0Q Moses and the Split Rock of Horeb: https://www.youtube.com/shorts/HLgzLDXFCB8 Was the Golden Calf HERE? https://www.youtube.com/shorts/h5yAwssDU5Y

Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ  (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it.  Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10]  Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74]  The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and  גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster.  Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).