Podcast appearances and mentions of James Donaldson

Trigésimo primer episodio dedicado a la temporada 1985-86 de la NBA. Continuamos el repaso de los playoffs con la serie de primera ronda de la Conferencia Oeste disputada entre los Dallas Mavericks y los Utah Jazz. Comparamos a equipos, jugadores y entrenadores; revisamos uno a uno los partidos, además de sacar conclusiones de la eliminatoria. Hablamos asimismo sobre la ausencia de Adrian Dantley y sus problemas con Frank Layden, el duelo entre interiores (Karl Malone vs. Sam Perkins y Mark Eaton vs. James Donaldson), la buena anotación de Mark Aguirre y Rolando Blackman, los fallos de Thurl Bailey, el excelente rendimiento de Bobby Hansen, la irregularidad de los bases de ambos equipos (Stockton, Rickey Green, Brad Davis y Derek Harper) y muchos otros temas. Análisis de la fase regular 1985-86 de: - Mavs: https://go.ivoox.com/rf/139910307 - Jazz: https://go.ivoox.com/rf/139525291 ------ Contacto y redes: - iVoox (Era baloncesto): https://www.ivoox.com/podcast-era-baloncesto_sq_f1687000_1.html - XLS con todos los audios: https://docs.google.com/spreadsheets/d/1k9YiJkMkIMwONwX1onZZTBHBffYVtnlgT2oBebypG0A - Twitter: @erabaloncesto - YouTube: https://www.youtube.com/@erabaloncesto - Blog: https://erabaloncesto.home.blog - erabaloncesto@gmail.com ------ Sintonía: - Cornflowers (Dee Yan-Key): freemusicarchive.org/music/Dee_Yan-Key/Vacation_Days/01-Dee_Yan-Key-Cornflowers ------ Creado y presentado por José Manuel Gómez y Manuel Álvarez López. Publicado el 20 de abril de 2025.

Welcome in for another edition of the Morning Espresso from the SDH Network, brought to you by Oglethorpe University, Atlanta's premier undergraduate learning experience and soccer powerhouse.Lionel Messi braved the negative wind chills in Kansas City to lead his Inter Miami side to a 1-0 win in their Concacaf Champions Cup opener. Javier Mascherano with his first competitive win in charge of the club, he said the conditions were "not human".Cincinnati and Seattle went to Central America to get wins in their competitive debuts for 2025, Kevin Denkey and Evander scored for Cincinnati in a 4-1 win over Motagua while Paul Arriola scored for Seattle in Guatemala in a 3-1 win over Antigua. RSL drew 0-0 in Costa Rica against Herediano.According to Axios, DC United wants to add up to 10K seats to Audi Field and have a partially retractable roof. Early stages, but it has been discussed for about a year.Serie A had a disastrous Champions League campaign this year with Milan, Atalanta, and now Juventus all eliminated at the knockout stage. Juventus were the latest ones to go, losing yesterday in the Netherlands to PSV.Milan have more issues as La Repubblica reports this morning that Christian Pulisic wants out if the club keeps manager Sergio Conceiçao for next season.USMNT striker Alex Zendejas has contributed to goals in 6 straight games for Club America as Las Aguilas drew 1-1 with Club Leon, thanks to a goal from Colombian star James Rodriguez.The US U16's are training in Florida, Atlanta United academy goalkeeper James Donaldson is part of the group.Luis Rubiales, the former head of the Spanish FA, was charged and found guilty of kissing Jenni Hermoso without consent, he'll have to pay €10,000 but he avoided jail time as he was acquitted of coercion.More Espresso on Friday on the SDH Network, presented by Oglethorpe University.

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Vigesimoquinto programa dedicado a la temporada 1985-86 de la NBA en el que continuamos el repaso de la fase regular de todos los equipos. En este analizamos a los Dallas Mavericks; tanto las expectativas como el desarrollo del curso, los movimientos en la plantilla, el ataque y la defensa, los jugadores, las estadísticas individuales y colectivas, y algunas curiosidades. A pesar de que al inicio de la campaña consiguieron a James Donaldson, no fueron capaces de ser un equipo decente en defensa. Sí eran de lo mejor en ataque gracias a su pareja estelar formada por Rolando Blackman y Mark Aguirre. También debido a su tercer espada, Sam Perkins (quien le había quitado el puesto a Jay Vincent). Los dos bases (Brad Davis y Derek Harper) rindieron bien. El entrenador, Dick Motta, continuaba sin descubrir el talento de Dale Ellis. Llegó el rookie Detlef Schrempf. Los otros debutantes, Bill Wennington y Uwe Blab, no aportaron demasiado. Hablamos sobre todo lo anterior y mucho más. ------ Contacto y redes: - iVoox (Era baloncesto): https://www.ivoox.com/podcast-era-baloncesto_sq_f1687000_1.html - XLS con todos los audios: https://docs.google.com/spreadsheets/d/1k9YiJkMkIMwONwX1onZZTBHBffYVtnlgT2oBebypG0A - Twitter: @erabaloncesto - YouTube: https://www.youtube.com/@erabaloncesto - Blog: https://erabaloncesto.home.blog - erabaloncesto@gmail.com ------ Sintonía: - Cornflowers (Dee Yan-Key): freemusicarchive.org/music/Dee_Yan-Key/Vacation_Days/01-Dee_Yan-Key-Cornflowers ------ Creado y presentado por José Manuel Gómez y Manuel Álvarez López. Publicado el 16 de febrero de 2025.

Bob and Lefko are joined by Sonics Legend James Donaldson to look back on the glory days of Seattle Basketball and his involvement in the memorial of teammate Gus Williams, they bring you some of the biggest stories around the NFL, including what Raiders owner Mark Davis said about hiring Pete Carroll as their new head coach, they look at the changes of Sam Darnold actually ending up in Seattle, and they hear why Cam Newton wouldn’t trade his NFL MVP trophy for a Super Bowl ring in Sweeping the Dial. 

Decimonoveno programa dedicado a la temporada 1985-86 de la NBA en el que continuamos el repaso de la fase regular de todos los equipos. En este analizamos a Los Angeles Clippers; tanto las expectativas como el desarrollo del curso, los movimientos en la plantilla, el ataque y la defensa, los jugadores, las estadísticas individuales y colectivas, y algunas curiosidades. El nuevo entrenador, Don Chaney, no fue capaz de hacer rendir a los buenos jugadores de los que dispuso; los más destacados: Marques Johnson, Norm Nixon, Cedric Maxwell y Derek Smith. Este último se lesionó gravemente al inicio del curso. La gerencia tuvo trabajo con los traspasos de Bill Walton y James Donaldson, además de las difíciles renovaciones tanto de Norm Nixon como del entrenador. También eligió al número tres del draft, Benoit Benjamin. No rindieron como se esperaba ni Junior Bridgeman ni Michael Cage. Disputó sus últimos encuentros en la liga Jamaal Wilkes. Para más inri, esta franquicia parecía maldita con líos debidos a su cambio de ubicación (de San Diego a Los Ángeles en 1984) y reclamaciones relacionadas con traspasos ya realizados. Hablamos sobre todo lo anterior y mucho más. ------ Contacto y redes: - iVoox (Era baloncesto): https://www.ivoox.com/podcast-era-baloncesto_sq_f1687000_1.html - XLS con todos los audios: https://docs.google.com/spreadsheets/d/1k9YiJkMkIMwONwX1onZZTBHBffYVtnlgT2oBebypG0A - Twitter: @erabaloncesto - YouTube: https://www.youtube.com/@erabaloncesto - Blog: https://erabaloncesto.home.blog - erabaloncesto@gmail.com ------ Sintonía: - Cornflowers (Dee Yan-Key): freemusicarchive.org/music/Dee_Yan-Key/Vacation_Days/01-Dee_Yan-Key-Cornflowers ------ Creado y presentado por José Manuel Gómez y Manuel Álvarez López. Publicado el 06 de enero de 2025.

James Donaldson is the co-owner and creative director of Chemist Spirits in Asheville, North Carolina. The distillery was founded by Debbie Word, and was born of many hours of experimentation with Word's daughter, Danielle Donaldson, an actual chemist. The distillery and its bar, Antidote, are located in Asheville's South Slope district, which did not suffer severe damage when Hurricane Helene devastated the region in late September. However, Chemist also has a facility in historic Biltmore Village, which is located alongside the Swannanoa River and experienced flooding. In this episode, James discusses the current state of things in Asheville a few months after Helene; the challenges of reinventing a historic building in a floodplain; how Chemist helped its community in the immediate aftermath of the storm; the story behind Chemist's gin and whiskey; the potential for collaborations born out of the storm; and more.

"The procedures are not just vascular access and abscess drains and biopsies anymore. You know, the gamut of procedures that are done in pediatric now is ... across the board everything, practically, that is done in adult IR is done in pediatric IR. And I think you'd find that filing that niche and filing that need would make your pediatric specialists and your patients and families extremely satisfied." —James Donaldson, MD, the first president of the Society for Pediatric Interventional RadiologyIn this episode, part of the ongoing celebration of the Society of Interventional Radiology (SIR) 50th anniversary, host Sudhen B. Desai, MD, FSIR, speaks with James Donaldson, MD, the first president of the Society for Pediatric Interventional Radiology, about the early days and growth of the subspecialty, what its future holds and more.Related resources:Society for Pediatric Interventional RadiologySIR Clinical Specialty Council (including Pediatric IR Council)SIR Pediatric ForumSIR 50th Anniversary homepageIR Quarterly pediatric IR supplement, "Tiny patients, big impact"Contact us with your ideas and questions, or read more about about interventional radiology in IR Quarterly magazine or SIR's Patient Center.(c) Society of Interventional Radiology.Support the show

Entrepreneurship is hard. Everyone says that. But why? Whether you're an entrepreneur, creator, speaker, or author, these levels and the tiers of achievement and success break most people! Seventy-five percent of those that try, don't make the cut. Just like in basketball, the odds are so small to make pro, why even try? Yet those who do make it knew the odds and pursued it anyway. And in the same way, we're all digital athletes trying to be great at something within our domain. Why? How? Can we actually do it? Can we become the Steph Curry, the Caitlin Clark, the LeBron James in the thing we do? Let's talk about it! Beyond The Episode Gems:Subscribe To My New Podcast Unfiltered GrowthLearn About My New Venture: Season Three Media | Events | Marketing | Sales | DEIBAGet Discount Off Riverside & Try For Free Discover All Podcasts On The HubSpot Podcast Network#####Support The Podcast & Connect With Troy: • Rate & Review iDigress: iDigress.fm/Reviews•  Follow Troy's LinkedIn @FindTroy• Get Strategy Solutions & Services: FindTroy.com•  Buy Troy's Book, Strategize Up: StrategizeUpBook.com•  Follow Troy's Instagram @FindTroy

We review the James Donaldson testimonial game. Enjoy!

Listen to this episode on Spotify or Apple Podcasts Let's face it the New Testament probably calls Jesus God (or god) a couple of times and so do early Christian authors in the second century. However, no one offers much of an explanation for what they mean by the title. Did early Christians think Jesus was God because he represented Yahweh? Did they think he was God because he shared the same eternal being as the Father? Did they think he was a god because that's just what they would call any immortalized human who lived in heaven? In this presentation I focus on the question from the perspective of Greco-Roman theology. Drawing on the work of David Litwa, Andrew Perriman, Barry Blackburn, and tons of ancient sources I seek to show how Mediterranean converts to Christianity would have perceived Jesus based on their cultural and religious assumptions. This presentation is from the 3rd Unitarian Christian Alliance Conference on October 20, 2023 in Springfield, OH. Here is the original pdf of this paper. https://www.youtube.com/watch?v=c5Z3QbQ7dHc —— Links —— See more scholarly articles by Sean Finnegan 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 his bio here Introduction When early Christian authors called Jesus “god” (or “God”) what did they mean?[1] Modern apologists routinely point to pre-Nicene quotations in order to prove that early Christians always believed in the deity of Christ, by which they mean that he is of the same substance (homoousios) as the Father. However, most historians agree that Christians before the fourth century simply didn't have the cognitive categories available yet to think of Christ in Nicene or Chalcedonian ways. If this consensus is correct, it behooves us to consider other options for defining what early Christian authors meant. The obvious place to go to get an answer to our initial question is the New Testament. However, as is well known, the handful of instances in which authors unambiguously applied god (θεός) to Christ are fraught with textual uncertainty, grammatical ambiguity, and hermeneutical elasticity.[2]  What's more, granting that these contested texts[3] all call Jesus “god” provides little insight into what they might mean by that phrase. Turning to the second century, the earliest handful of texts that say Jesus is god are likewise textually uncertain or terse.[4] We must wait until the second half of the second century and beyond to have more helpful material to examine. We know that in the meanwhile some Christians were saying Jesus was god. What did they mean? One promising approach is to analyze biblical texts that call others gods. We find helpful parallels with the word god (אֱלֹהִים) applied to Moses (Exod 7.1; 4.16), judges (Exod 21.6; 22.8-9), kings (Is 9.6; Ps 45.6), the divine council (Ps 82.1, 6), and angels (Ps 8.6). These are texts in which God imbues his agents with his authority to represent him in some way. This rare though significant way of calling a representative “god,” continues in the NT with Jesus' clever defense to his accusers in John 10.34-36. Lexicons[5] have long recognized this “Hebraistic” usage and recent study tools such as the New English Translation (NET)[6] and the Zondervan Illustrated Bible Background Commentary[7] also note this phenomenon. But, even if this agency perspective is the most natural reading of texts like Heb 1.8, later Christians, apart from one or two exceptions appear to be ignorant of this usage.[8] This interpretation was likely a casualty of the so-called parting of the ways whereby Christianity transitioned from a second-temple-Jewish movement to a Gentile-majority religion. As such, to grasp what early postapostolic Christians believed, we must turn our attention elsewhere. Michael Bird is right when he says, “Christian discourses about deity belong incontrovertibly in the Greco-Roman context because it provided the cultural encyclopedia that, in diverse ways, shaped the early church's Christological conceptuality and vocabulary.”[9] Learning Greco-Roman theology is not only important because that was the context in which early Christians wrote, but also because from the late first century onward, most of our Christian authors converted from that worldview. Rather than talking about the Hellenization of Christianity, we should begin by asking how Hellenists experienced Christianization. In other words, Greco-Roman beliefs about the gods were the default lens through which converts first saw Christ. In order to explore how Greco-Roman theology shaped what people believed about Jesus as god, we do well to begin by asking how they defined a god. Andrew Perriman offers a helpful starting point. “The gods,” he writes, “are mostly understood as corporeal beings, blessed with immortality, larger, more beautiful, and more powerful than their mortal analogues.”[10] Furthermore, there were lots of them! The sublunar realm was, in the words of Paula Fredriksen, “a god-congested place.”[11] What's more, “[S]harp lines and clearly demarcated boundaries between divinity and humanity were lacking."[12] Gods could appear as people and people could ascend to become gods. Comprehending what Greco-Roman people believed about gods coming down and humans going up will occupy the first part of this paper. Only once we've adjusted our thinking to their culture, will we walk through key moments in the life of Jesus of Nazareth to hear the story with ancient Mediterranean ears. Lastly, we'll consider the evidence from sources that think of Jesus in Greco-Roman categories. Bringing this all together we'll enumerate the primary ways to interpret the phrase “Jesus is god” available to Christians in the pre-Nicene period. Gods Coming Down and Humans Going Up The idea that a god would visit someone is not as unusual as it first sounds. We find plenty of examples of Yahweh himself or non-human representatives visiting people in the Hebrew Bible.[13] One psalmist even referred to angels or “heavenly beings” (ESV) as אֱלֹהִים (gods).[14] The Greco-Roman world too told stories about divine entities coming down to interact with people. Euripides tells about the time Zeus forced the god Apollo to become a human servant in the house of Admetus, performing menial labor as punishment for killing the Cyclopes (Alcestis 1). Baucis and Philemon offered hospitality to Jupiter and Mercury when they appeared in human form (Ovid, Metamorphoses 8.26-34). In Homer's Odyssey onlookers warn Antinous for flinging a stool against a stranger since “the gods do take on the look of strangers dropping in from abroad”[15] (17.534-9). Because they believed the boundary between the divine realm and the Earth was so permeable, Mediterranean people were always on guard for an encounter with a god in disguise. In addition to gods coming down, in special circumstances, humans could ascend and become gods too. Diodorus of Sicily demarcated two types of gods: those who are “eternal and imperishable, such as the sun and the moon” and “the other gods…terrestrial beings who attained to immortal honour”[16] (The Historical Library of Diodorus the Sicilian 6.1). By some accounts, even the Olympian gods, including Kronos and Uranus were once mortal men.[17] Among humans who could become divine, we find several distinguishable categories, including heroes, miracle workers, and rulers. We'll look at each briefly before considering how the story of Jesus would resonate with those holding a Greco-Roman worldview. Deified Heroes Cornutus the Stoic said, “[T]he ancients called heroes those who were so strong in body and soul that they seemed to be part of a divine race.” (Greek Theology 31)[18] At first this statement appears to be a mere simile, but he goes on to say of Heracles (Hercules), the Greek hero par excellence, “his services had earned him apotheosis” (ibid.). Apotheosis (or deification) is the process by which a human ascends into the divine realm. Beyond Heracles and his feats of strength, other exceptional individuals became deified for various reasons. Amphiarus was a seer who died in the battle at Thebes. After opening a chasm in the earth to swallow him in battle, “Zeus made him immortal”[19] (Apollodorus, Library of Greek Mythology 3.6). Pausanias says the custom of the inhabitants of Oropos was to drop coins into Amphiarus' spring “because this is where they say Amphiarus rose up as a god”[20] (Guide to Greece 1.34). Likewise, Strabo speaks about a shrine for Calchas, a deceased diviner from the Trojan war (Homer, Illiad 1.79-84), “where those consulting the oracle sacrifice a black ram to the dead and sleep in its hide”[21] (Strabo, Geography 6.3.9). Though the great majority of the dead were locked away in the lower world of Hades, leading a shadowy pitiful existence, the exceptional few could visit or speak from beyond the grave. Lastly, there was Zoroaster the Persian prophet who, according to Dio Chrysostom, was enveloped by fire while he meditated upon a mountain. He was unharmed and gave advice on how to properly make offerings to the gods (Dio Chrysostom, Discourses 36.40). The Psuedo-Clementine Homilies include a story about a lightning bolt striking and killing Zoroaster. After his devotees buried his body, they built a temple on the site, thinking that “his soul had been sent for by lightning” and they “worshipped him as a god”[22] (Homily 9.5.2). Thus, a hero could have extraordinary strength, foresight, or closeness to the gods resulting in apotheosis and ongoing worship and communication. Deified Miracle Workers Beyond heroes, Greco-Roman people loved to tell stories about deified miracle workers. Twice Orpheus rescued a ship from a storm by praying to the gods (Diodorus of Sicily 4.43.1f; 48.5f). After his death, surviving inscriptions indicate that he both received worship and was regarded as a god in several cities.[23] Epimenides “fell asleep in a cave for fifty-seven years”[24] (Diogenes Laertius, Lives of Eminent Philosophers 1.109). He also predicted a ten-year period of reprieve from Persian attack in Athens (Plato Laws 1.642D-E). Plato called him a divine man (θεῖος ἀνήρ) (ibid.) and Diogenes talked of Cretans sacrificing to him as a god (Diogenes, Lives 1.114). Iamblichus said Pythagoras was the son of Apollo and a mortal woman (Life of Pythagoras 2). Nonetheless, the soul of Pythagoras enjoyed multiple lives, having originally been “sent to mankind from the empire of Apollo”[25] (Life 2). Diogenes and Lucian enumerate the lives the pre-existent Pythagoras led, including Aethalides, Euphorbus, Hermotimus, and Pyrrhus (Diogenes, Life of Pythagoras 4; Lucian, The Cock 16-20). Hermes had granted Pythagoras the gift of “perpetual transmigration of his soul”[26] so he could remember his lives while living or dead (Diogenes, Life 4). Ancient sources are replete with Pythagorean miracle stories.[27] Porphyry mentions several, including taming a bear, persuading an ox to stop eating beans, and accurately predicting a catch of fish (Life of Pythagoras 23-25). Porphyry said Pythagoras accurately predicted earthquakes and “chased away a pestilence, suppressed violent winds and hail, [and] calmed storms on rivers and on seas” (Life 29).[28] Such miracles, argued the Pythagoreans made Pythagoras “a being superior to man, and not to a mere man” (Iamblichus, Life 28).[29] Iamblichus lays out the views of Pythagoras' followers, including that he was a god, a philanthropic daemon, the Pythian, the Hyperborean Apollo, a Paeon, a daemon inhabiting the moon, or an Olympian god (Life 6). Another pre-Socratic philosopher was Empedocles who studied under Pythagoras. To him sources attribute several miracles, including stopping a damaging wind, restoring the wind, bringing dry weather, causing it to rain, and even bringing someone back from Hades (Diogenes, Lives 8.59).[30] Diogenes records an incident in which Empedocles put a woman into a trance for thirty days before sending her away alive (8.61). He also includes a poem in which Empedocles says, “I am a deathless god, no longer mortal, I go among you honored by all, as is right”[31] (8.62). Asclepius was a son of the god Apollo and a human woman (Cornutus, Greek Theology 33). He was known for healing people from diseases and injuries (Pindar, Pythian 3.47-50). “[H]e invented any medicine he wished for the sick, and raised up the dead”[32] (Pausanias, Guide to Greece 2.26.4). However, as Diodorus relates, Hades complained to Zeus on account of Asclepius' diminishing his realm, which resulted in Zeus zapping Asclepius with a thunderbolt, killing him (4.71.2-3). Nevertheless, Asclepius later ascended into heaven to become a god (Hyginus, Fables 224; Cicero, Nature of the Gods 2.62).[33] Apollonius of Tyana was a famous first century miracle worker. According to Philostratus' account, the locals of Tyana regard Apollonius to be the son of Zeus (Life 1.6). Apollonius predicted many events, interpreted dreams, and knew private facts about people. He rebuked and ridiculed a demon, causing it to flee, shrieking as it went (Life 2.4).[34] He even once stopped a funeral procession and raised the deceased to life (Life 4.45). What's more he knew every human language (Life 1.19) and could understand what sparrows chirped to each other (Life 4.3). Once he instantaneously transported himself from Smyrna to Ephesus (Life 4.10). He claimed knowledge of his previous incarnation as the captain of an Egyptian ship (Life 3.23) and, in the end, Apollonius entered the temple of Athena and vanished, ascending from earth into heaven to the sound of a choir singing (Life 8.30). We have plenty of literary evidence that contemporaries and those who lived later regarded him as a divine man (Letters 48.3)[35] or godlike (ἰσόθεος) (Letters 44.1) or even just a god (θεός) (Life 5.24). Deified Rulers Our last category of deified humans to consider before seeing how this all relates to Jesus is rulers. Egyptians, as indicated from the hieroglyphs left in the pyramids, believed their deceased kings to enjoy afterlives as gods. They could become star gods or even hunt and consume other gods to absorb their powers.[36] The famous Macedonian conqueror, Alexander the Great, carried himself as a god towards the Persians though Plutarch opines, “[he] was not at all vain or deluded but rather used belief in his divinity to enslave others”[37] (Life of Alexander 28). This worship continued after his death, especially in Alexandria where Ptolemy built a tomb and established a priesthood to conduct religious honors to the deified ruler. Even the emperor Trajan offered a sacrifice to the spirit of Alexander (Cassius Dio, Roman History 68.30). Another interesting example is Antiochus I of Comagene who called himself “Antiochus the just [and] manifest god, friend of the Romans [and] friend of the Greeks.”[38] His tomb boasted four colossal figures seated on thrones: Zeus, Heracles, Apollo, and himself. The message was clear: Antiochus I wanted his subjects to recognize his place among the gods after death. Of course, the most relevant rulers for the Christian era were the Roman emperors. The first official Roman emperor Augustus deified his predecessor, Julius Caesar, celebrating his apotheosis with games (Suetonius, Life of Julius Caesar 88). Only five years after Augustus died, eastern inhabitants of the Roman Empire at Priene happily declared “the birthday of the god Augustus” (ἡ γενέθλιος ἡμέρα τοῦ θεοῦ)[39] to be the start of their provincial year. By the time of Tacitus, a century after Augustus died, the wealthy in Rome had statues of the first emperor in their gardens for worship (Annals 1.73). The Roman historian Appian explained that the Romans regularly deify emperors at death “provided he has not been a despot or a disgrace”[40] (The Civil Wars 2.148).  In other words, deification was the default setting for deceased emperors. Pliny the Younger lays it on pretty thick when he describes the process. He says Nero deified Claudius to expose him; Titus deified Vespasian and Domitian so he could be the son and brother of gods. However, Trajan deified Nerva because he genuinely believed him to be more than a human (Panegyric 11). In our little survey, we've seen three main categories of deified humans: heroes, miracle workers, and good rulers. These “conceptions of deity,” writes David Litwa, “were part of the “preunderstanding” of Hellenistic culture.”[41] He continues: If actual cases of deification were rare, traditions of deification were not. They were the stuff of heroic epic, lyric song, ancient mythology, cultic hymns, Hellenistic novels, and popular plays all over the first-century Mediterranean world. Such discourses were part of mainstream, urban culture to which most early Christians belonged. If Christians were socialized in predominantly Greco-Roman environments, it is no surprise that they employed and adapted common traits of deities and deified men to exalt their lord to divine status.[42] Now that we've attuned our thinking to Mediterranean sensibilities about gods coming down in the shape of humans and humans experiencing apotheosis to permanently dwell as gods in the divine realm, our ears are attuned to hear the story of Jesus with Greco-Roman ears. Hearing the Story of Jesus with Greco-Roman Ears How would second or third century inhabitants of the Roman empire have categorized Jesus? Taking my cue from Litwa's treatment in Iesus Deus, I'll briefly work through Jesus' conception, transfiguration, miracles, resurrection, and ascension. Miraculous Conception Although set within the context of Jewish messianism, Christ's miraculous birth would have resonated differently with Greco-Roman people. Stories of gods coming down and having intercourse with women are common in classical literature. That these stories made sense of why certain individuals were so exceptional is obvious. For example, Origen related a story about Apollo impregnating Amphictione who then gave birth to Plato (Against Celsus 1.37). Though Mary's conception did not come about through intercourse with a divine visitor, the fact that Jesus had no human father would call to mind divine sonship like Pythagoras or Asclepius. Celsus pointed out that the ancients “attributed a divine origin to Perseus, and Amphion, and Aeacus, and Minos” (Origen, Against Celsus 1.67). Philostratus records a story of the Egyptian god Proteus saying to Apollonius' mother that she would give birth to himself (Life of Apollonius of Tyana 1.4). Since people were primed to connect miraculous origins with divinity, typical hearers of the birth narratives of Matthew or Luke would likely think that this baby might be either be a descended god or a man destined to ascend to become a god. Miracles and Healing As we've seen, Jesus' miracles would not have sounded unbelievable or even unprecedent to Mediterranean people. Like Jesus, Orpheus and Empedocles calmed storms, rescuing ships. Though Jesus provided miraculous guidance on how to catch fish, Pythagoras foretold the number of fish in a great catch. After the fishermen painstakingly counted them all, they were astounded that when they threw them back in, they were still alive (Porphyry, Life 23-25). Jesus' ability to foretell the future, know people's thoughts, and cast out demons all find parallels in Apollonius of Tyana. As for resurrecting the dead, we have the stories of Empedocles, Asclepius, and Apollonius. The last of which even stopped a funeral procession to raise the dead, calling to mind Jesus' deeds in Luke 7.11-17. When Lycaonians witnessed Paul's healing of a man crippled from birth, they cried out, “The gods have come down to us in the likeness of men” (Acts 14.11). Another time when no harm befell Paul after a poisonous snake bit him on Malta, Gentile onlookers concluded “he was a god” (Acts 28.6). Barry Blackburn makes the following observation: [I]n view of the tendency, most clearly seen in the Epimenidean, Pythagorean, and Apollonian traditions, to correlate impressive miracle-working with divine status, one may justifiably conclude that the evangelical miracle traditions would have helped numerous gentile Christians to arrive at and maintain belief in Jesus' divine status.[43] Transfiguration Ancient Mediterranean inhabitants believed that the gods occasionally came down disguised as people. Only when gods revealed their inner brilliant natures could people know that they weren't mere humans. After his ship grounded on the sands of Krisa, Apollo leaped from the ship emitting flashes of fire “like a star in the middle of day…his radiance shot to heaven”[44] (Homeric Hymns, Hymn to Apollo 440). Likewise, Aphrodite appeared in shining garments, brighter than a fire and shimmering like the moon (Hymn to Aphrodite 85-89). When Demeter appeared to Metaneira, she initially looked like an old woman, but she transformed herself before her. “Casting old age away…a delightful perfume spread…a radiance shone out far from the goddess' immortal flesh…and the solid-made house was filled with a light like the lightning-flash”[45] (Hymn to Demeter 275-280). Homer wrote about Odysseus' transformation at the golden wand of Athena in which his clothes became clean, he became taller, and his skin looked younger. His son, Telemachus cried out, “Surely you are some god who rules the vaulting skies”[46] (Odyssey 16.206). Each time the observers conclude the transfigured person is a god. Resurrection & Ascension In defending the resurrection of Jesus, Theophilus of Antioch said, “[Y]ou believe that Hercules, who burned himself, lives; and that Aesculapius [Asclepius], who was struck with lightning, was raised”[47] (Autolycus 1.13). Although Hercules' physical body burnt, his transformed pneumatic body continued on as the poet Callimachus said, “under a Phrygian oak his limbs had been deified”[48] (Callimachus, Hymn to Artemis 159). Others thought Hercules ascended to heaven in his burnt body, which Asclepius subsequently healed (Lucian, Dialogue of the Gods 13). After his ascent, Diodorus relates how the people first sacrificed to him “as to a hero” then in Athens they began to honor him “with sacrifices like as to a god”[49] (The Historical Library 4.39). As for Asclepius, his ascension resulted in his deification as Cyprian said, “Aesculapius is struck by lightning, that he may rise into a god”[50] (On the Vanity of Idols 2). Romulus too “was torn to pieces by the hands of a hundred senators”[51] and after death ascended into heaven and received worship (Arnobius, Against the Heathen 1.41). Livy tells of how Romulus was “carried up on high by a whirlwind” and that immediately afterward “every man present hailed him as a god and son of a god”[52] (The Early History of Rome 1.16). As we can see from these three cases—Hercules, Asclepius, and Romulus—ascent into heaven was a common way of talking about deification. For Cicero, this was an obvious fact. People “who conferred outstanding benefits were translated to heaven through their fame and our gratitude”[53] (Nature 2.62). Consequently, Jesus' own resurrection and ascension would have triggered Gentiles to intuit his divinity. Commenting on the appearance of the immortalized Christ to the eleven in Galilee, Wendy Cotter said, “It is fair to say that the scene found in [Mat] 28:16-20 would be understood by a Greco-Roman audience, Jew or Gentile, as an apotheosis of Jesus.”[54] Although I beg to differ with Cotter's whole cloth inclusion of Jews here, it's hard to see how else non-Jews would have regarded the risen Christ. Litwa adds Rev 1.13-16 “[W]here he [Jesus] appears with all the accoutrements of the divine: a shining face, an overwhelming voice, luminescent clothing, and so on.”[55] In this brief survey we've seen that several key events in the story of Jesus told in the Gospels would have caused Greco-Roman hearers to intuit deity, including his divine conception, miracles, healing ministry, transfiguration, resurrection, and ascension. In their original context of second temple Judaism, these very same incidents would have resonated quite differently. His divine conception authenticated Jesus as the second Adam (Luke 3.38; Rom 5.14; 1 Cor 15.45) and God's Davidic son (2 Sam 7.14; Ps 2.7; Lk 1.32, 35). If Matthew or Luke wanted readers to understand that Jesus was divine based on his conception and birth, they failed to make such intentions explicit in the text. Rather, the birth narratives appear to have a much more modest aim—to persuade readers that Jesus had a credible claim to be Israel's messiah. His miracles show that “God anointed Jesus of Nazareth with the Holy Spirit and with power…for God was with him” (Acts 10.38; cf. Jn 3.2; 10.32, 38). Rather than concluding Jesus to be a god, Jewish witnesses to his healing of a paralyzed man “glorified God, who had given such authority to men” (Mat 9.8). Over and over, especially in the Gospel of John, Jesus directs people's attention to his Father who was doing the works in and through him (Jn 5.19, 30; 8.28; 12.49; 14.10). Seeing Jesus raise someone from the dead suggested to his original Jewish audience that “a great prophet has arisen among us” (Lk 7.16). The transfiguration, in its original setting, is an eschatological vision not a divine epiphany. Placement in the synoptic Gospels just after Jesus' promise that some there would not die before seeing the kingdom come sets the hermeneutical frame. “The transfiguration,” says William Lane, “was a momentary, but real (and witnessed) manifestation of Jesus' sovereign power which pointed beyond itself to the Parousia, when he will come ‘with power and glory.'”[56] If eschatology is the foreground, the background for the transfiguration was Moses' ascent of Sinai when he also encountered God and became radiant.[57] Viewed from the lenses of Moses' ascent and the eschaton, the transfiguration of Jesus is about his identity as God's definitive chosen ruler, not about any kind of innate divinity. Lastly, the resurrection and ascension validated Jesus' messianic claims to be the ruler of the age to come (Acts 17.31; Rom 1.4). Rather than concluding Jesus was deity, early Jewish Christians concluded these events showed that “God has made him both Lord and Christ” (Acts 2.36). The interpretative backgrounds for Jesus' ascension were not stories about Heracles, Asclepius, or Romulus. No, the key oracle that framed the Israelite understanding was the messianic psalm in which Yahweh told David's Lord to “Sit at my right hand, until I make your enemies your footstool” (Psalm 110.1). The idea is of a temporary sojourn in heaven until exercising the authority of his scepter to rule over earth from Zion. Once again, the biblical texts remain completely silent about deification. But even if the original meanings of Jesus' birth, ministry, transfiguration, resurrection, and ascension have messianic overtones when interpreted within the Jewish milieu, these same stories began to communicate various ideas of deity to Gentile converts in the generations that followed. We find little snippets from historical sources beginning in the second century and growing with time. Evidence of Belief in Jesus' as a Greco-Roman Deity To begin with, we have two non-Christian instances where Romans regarded Jesus as a deity within typical Greco-Roman categories. The first comes to us from Tertullian and Eusebius who mention an intriguing story about Tiberius' request to the Roman senate to deify Christ. Convinced by “intelligence from Palestine of events which had clearly shown the truth of Christ's divinity”[58] Tiberius proposed the matter to the senate (Apology 5). Eusebius adds that Tiberius learned that “many believed him to be a god in rising from the dead”[59] (Church History 2.2). As expected, the senate rejected the proposal. I mention this story, not because I can establish its historicity, but because it portrays how Tiberius would have thought about Jesus if he had heard about his miracles and resurrection. Another important incident is from one of the governor Pliny the Younger's letters to the emperor Trajan. Having investigated some people accused of Christianity, he found “they had met regularly before dawn on a fixed day to chant verses alternately amongst themselves in honour of Christ as if to a god”[60] (Letter 96). To an outside imperial observer like Pliny, the Christians believed in a man who had performed miracles, defeated death, and now lived in heaven. Calling him a god was just the natural way of talking about such a person. Pliny would not have thought Jesus was superior to the deified Roman emperors much less Zeus or the Olympic gods. If he believed in Jesus at all, he would have regarded him as another Mediterranean prophet who escaped Hades to enjoy apotheosis. Another interesting text to consider is the Infancy Gospel of Thomas. This apocryphal text tells the story of Jesus' childhood between the ages of five and twelve. Jesus is impetuous, powerful, and brilliant. Unsure to conclude that Jesus was “either god or angel,”[61] his teacher remands him to Joseph's custody (7). Later, a crowd of onlookers ponders whether the child is a god or a heavenly messenger after he raises an infant from the dead (17). A year later Jesus raised a construction man who had fallen to his death back to life (18). Once again, the crowd asked if the child was from heaven. Although some historians are quick to assume the lofty conceptions of Justin and his successors about the logos were commonplace in the early Christianity, Litwa points out, “The spell of the Logos could only bewitch a very small circle of Christian elites… In IGT, we find a Jesus who is divine according to different canons, the canons of popular Mediterranean theology.”[62] Another important though often overlooked scholarly group of Christians in the second century was led by a certain Theodotus of Byzantium.[63] Typically referred to by their heresiological label “Theodotians,” these dynamic monarchians lived in Rome and claimed that they held to the original Christology before it had been corrupted under Bishop Zephyrinus (Eusebius, Church History 5.28). Theodotus believed in the virgin birth, but not in his pre-existence or that he was god/God (Pseudo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2). He thought that Jesus was not able to perform any miracles until his baptism when he received the Christ/Spirit. Pseudo-Hippolytus goes on to say, “But they do not want him to have become a god when the Spirit descended. Others say that he became a god after he rose from the dead.”[64] This last tantalizing remark implies that the Theodotians could affirm Jesus as a god after his resurrection though they denied his pre-existence. Although strict unitarians, they could regard Jesus as a god in that he was an ascended immortalized being who lived in heaven—not equal to the Father, but far superior to all humans on earth. Justin Martyr presents another interesting case to consider. Thoroughly acquainted with Greco-Roman literature and especially the philosophy of Plato, Justin sees Christ as a god whom the Father begot before all other creatures. He calls him “son, or wisdom, or angel, or god, or lord, or word”[65] (Dialogue with Trypho 61).  For Justin Christ is “at the same time angel and god and lord and man”[66] (59). Jesus was “of old the Word, appearing at one time in the form of fire, at another under the guise of incorporeal beings, but now, at the will of God, after becoming man for mankind”[67] (First Apology 63). In fact, Justin is quite comfortable to compare Christ to deified heroes and emperors. He says, “[W]e propose nothing new or different from that which you say about the so-called sons of Jupiter [Zeus] by your respected writers… And what about the emperors who die among you, whom you think worthy to be deified?”[68] (21). He readily accepts the parallels with Mercury, Perseus, Asclepius, Bacchus, and Hercules, but argues that Jesus is superior to them (22).[69] Nevertheless, he considered Jesus to be in “a place second to the unchanging and eternal God”[70] (13). The Father is “the Most True God” whereas the Son is he “who came forth from Him”[71] (6). Even as lates as Origen, Greco-Roman concepts of deity persist. In responding to Celsus' claim that no god or son of God has ever come down, Origen responds by stating such a statement would overthrow the stories of Pythian Apollo, Asclepius, and the other gods who descended (Against Celsus 5.2). My point here is not to say Origen believed in all the old myths, but to show how Origen reached for these stories as analogies to explain the incarnation of the logos. When Celsus argued that he would rather believe in the deity of Asclepius, Dionysus, and Hercules than Christ, Origen responded with a moral rather than ontological argument (3.42). He asks how these gods have improved the characters of anyone. Origen admits Celsus' argument “which places the forenamed individuals upon an equality with Jesus” might have force, however in light of the disreputable behavior of these gods, “how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus?”[72] (3.42). Origen's Christology is far too broad and complicated to cover here. Undoubtedly, his work on eternal generation laid the foundation on which fourth century Christians could build homoousion Christology. Nevertheless, he retained some of the earlier subordinationist impulses of his forebearers. In his book On Prayer, he rebukes praying to Jesus as a crude error, instead advocating prayer to God alone (10). In his Commentary on John he repeatedly asserts that the Father is greater than his logos (1.40; 2.6; 6.23). Thus, Origen is a theologian on the seam of the times. He's both a subordinationist and a believer in the Son's eternal and divine ontology. Now, I want to be careful here. I'm not saying that all early Christians believed Jesus was a deified man like Asclepius or a descended god like Apollo or a reincarnated soul like Pythagoras. More often than not, thinking Christians whose works survive until today tended to eschew the parallels, simultaneously elevating Christ as high as possible while demoting the gods to mere demons. Still, Litwa is inciteful when he writes: It seems likely that early Christians shared the widespread cultural assumption that a resurrected, immortalized being was worthy of worship and thus divine. …Nonetheless there is a difference…Jesus, it appears, was never honored as an independent deity. Rather, he was always worshiped as Yahweh's subordinate. Naturally Heracles and Asclepius were Zeus' subordinates, but they were also members of a larger divine family. Jesus does not enter a pantheon but assumes a distinctive status as God's chief agent and plenipotentiary. It is this status that, to Christian insiders, placed Jesus in a category far above the likes of Heracles, Romulus, and Asclepius who were in turn demoted to the rank of δαίμονες [daimons].[73] Conclusion I began by asking the question, "What did early Christians mean by saying Jesus is god?" We noted that the ancient idea of agency (Jesus is God/god because he represents Yahweh), though present in Hebrew and Christian scripture, didn't play much of a role in how Gentile Christians thought about Jesus. Or if it did, those texts did not survive. By the time we enter the postapostolic era, a majority of Christianity was Gentile and little communication occurred with the Jewish Christians that survived in the East. As such, we turned our attention to Greco-Roman theology to tune our ears to hear the story of Jesus the way they would have. We learned about their multifaceted array of divinities. We saw that gods can come down and take the form of humans and humans can go up and take the form of gods. We found evidence for this kind of thinking in both non-Christian and Christian sources in the second and third centuries. Now it is time to return to the question I began with: “When early Christian authors called Jesus “god” what did they mean?” We saw that the idea of a deified man was present in the non-Christian witnesses of Tiberius and Pliny but made scant appearance in our Christian literature except for the Theodotians. As for the idea that a god came down to become a man, we found evidence in The Infancy Gospel of Thomas, Justin, and Origen.[74] Of course, we find a spectrum within this view, from Justin's designation of Jesus as a second god to Origen's more philosophically nuanced understanding. Still, it's worth noting as R. P. C. Hanson observed that, “With the exception of Athanasius virtually every theologian, East and West, accepted some form of subordinationism at least up to the year 355.”[75] Whether any Christians before Alexander and Athanasius of Alexandria held to the sophisticated idea of consubstantiality depends on showing evidence of the belief that the Son was coequal, coeternal, and coessential with the Father prior to Nicea. (Readers interested in the case for this view should consult Michael Bird's Jesus among the Gods in which he attempted the extraordinary feat of finding proto-Nicene Christology in the first two centuries, a task typically associated with maverick apologists not peer-reviewed historians.) In conclusion, the answer to our driving question about the meaning of “Jesus as god” is that the answer depends on whom we ask. If we ask the Theodotians, Jesus is a god because that's just what one calls an immortalized man who lives in heaven.[76] If we ask those holding a docetic Christology, the answer is that a god came down in appearance as a man. If we ask a logos subordinationist, they'll tell us that Jesus existed as the god through whom the supreme God created the universe before he became a human being. If we ask Tertullian, Jesus is god because he derives his substance from the Father, though he has a lesser portion of divinity.[77] If we ask Athanasius, he'll wax eloquent about how Jesus is of the same substance as the Father equal in status and eternality. The bottom line is that there was not one answer to this question prior to the fourth century. Answers depend on whom we ask and when they lived. Still, we can't help but wonder about the more tantalizing question of development. Which Christology was first and which ones evolved under social, intellectual, and political pressures? In the quest to specify the various stages of development in the Christologies of the ante-Nicene period, this Greco-Roman perspective may just provide the missing link between the reserved and limited way that the NT applies theos to Jesus in the first century and the homoousian view that eventually garnered imperial support in the fourth century. How easy would it have been for fresh converts from the Greco-Roman world to unintentionally mishear the story of Jesus? How easy would it have been for them to fit Jesus into their own categories of descended gods and ascended humans? With the unmooring of Gentile Christianity from its Jewish heritage, is it any wonder that Christologies began to drift out to sea? Now I'm not suggesting that all Christians went through a steady development from a human Jesus to a pre-existent Christ, to an eternal God the Son, to the Chalcedonian hypostatic union. As I mentioned above, plenty of other options were around and every church had its conservatives in addition to its innovators. The story is messy and uneven with competing views spread across huge geographic distances. Furthermore, many Christians probably were content to leave such theological nuances fuzzy, rather than seeking doctrinal precision on Christ's relation to his God and Father. Whatever the case may be, we dare not ignore the influence of Greco-Roman theology in our accounts of Christological development in the Mediterranean world of the first three centuries.    Bibliography The Homeric Hymns. Translated by Michael Crudden. New York, NY: Oxford, 2008. Antioch, Theophilus of. To Autolycus. Translated by Marcus Dods. Vol. 2. Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Eerdmans, 2001. Aphrahat. The Demonstrations. Translated by Ellen Muehlberger. Vol. 3. The Cambridge Edition of Early Christian Writings. 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End Notes [1] For the remainder of this paper, I will use the lower case “god” for all references to deity outside of Yahweh, the Father of Christ. I do this because all our ancient texts lack capitalization and our modern capitalization rules imply a theology that is anachronistic and unhelpful for the present inquiry. [2] Christopher Kaiser wrote, “Explicit references to Jesus as ‘God' in the New Testament are very few, and even those few are generally plagued with uncertainties of either text or interpretation.” Christopher B. Kaiser, The Doctrine of God: A Historical Survey (London: Marshall Morgan & Scott, 1982), 29. Other scholars such as Raymond Brown (Jesus: God and Man), Jason David BeDuhn (Truth in Translation), and Brian Wright (“Jesus as θεός: A Textual Examination” in Revisiting the Corruption of the New Testament) have expressed similar sentiments. [3] John 20.28; Hebrews 1.8; Titus 2.13; 2 Peter 1.1; Romans 9.5; and 1 John 5.20. [4] See Polycarp's Epistle to the Philippians 12.2 where a manuscript difference determines whether or not Polycarp called Jesus god or lord. Textual corruption is most acute in Igantius' corpus. Although it's been common to dismiss the long recension as an “Arian” corruption, claiming the middle recension to be as pure and uncontaminated as freshly fallen snow upon which a foot has never trodden, such an uncritical view is beginning to give way to more honest analysis. See Paul Gilliam III's Ignatius of Antioch and the Arian Controversy (Leiden: Brill, 2017) for a recent treatment of Christological corruption in the middle recension. [5] See the entries for  אֱלֹהִיםand θεός in the Hebrew Aramaic Lexicon of the Old Testament (HALOT), the Brown Driver Briggs Lexicon (BDB), Eerdmans Dictionary, Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament, the Bauer Danker Arndt Gingrich Lexicon (BDAG), Friberg Greek Lexicon, and Thayer's Greek Lexicon. [6] See notes on Is 9.6 and Ps 45.6. [7] ZIBBC: “In what sense can the king be called “god”? By virtue of his divine appointment, the king in the ancient Near East stood before his subjects as a representative of the divine realm. …In fact, the term “gods“ (ʾelōhı̂m) is used of priests who functioned as judges in the Israelite temple judicial system (Ex. 21:6; 22:8-9; see comments on 58:1; 82:6-7).” John W. Hilber, “Psalms,” in The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 of Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. ed. John H. Walton (Grand Rapids: Zondervan, 2009), 358. [8] Around a.d. 340, Aphrahat of Persia advised his fellow Christians to reply to Jewish critics who questioned why “You call a human being ‘God'” (Demonstrations 17.1). He said, “For the honored name of the divinity is granted event ot rightoues human beings, when they are worthy of being called by it…[W]hen he chose Moses, his friend and his beloved…he called him “god.” …We call him God, just as he named Moses with his own name…The name of the divinity was granted for great honor in the world. To whom he wishes, God appoints it” (17.3, 4, 5). Aphrahat, The Demonstrations, trans., Ellen Muehlberger, vol. 3, The Cambridge Edition of Early Christian Writings (Cambridge, UK: Cambridge, 2022), 213-15. In the Clementine Recognitions we find a brief mention of the concept:  “Therefore the name God is applied in three ways: either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender” (2.42). Pseudo-Clement, Recognitions, trans., Thomas Smith, vol. 8, Ante Nicene Fathers (Peabody, MA: Hendrickson, 2003). [9] Michael F. Bird, Jesus among the Gods (Waco, TX: Baylor, 2022), 13. [10] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 130. [11] Paula Fredriksen, "How High Can Early High Christology Be?," in Monotheism and Christology in Greco-Roman Antiquity, ed. Matthew V. Novenson, vol. 180 (Leiden: Brill, 2020), 296, 99. [12] ibid. [13] See Gen 18.1; Ex 3.2; 24.11; Is 6.1; Ezk 1.28. [14] Compare the Masoretic Text of Psalm 8.6 to the Septuagint and Hebrews 2.7. [15] Homer, The Odyssey, trans., Robert Fagles (New York, NY: Penguin, 1997), 370. [16] Diodorus Siculus, The Historical Library, trans., Charles Henry Oldfather, vol. 1 (Sophron Editor, 2017), 340. [17] Uranus met death at the brutal hands of his own son, Kronos who emasculated him and let bleed out, resulting in his deification (Eusebius, Preparation for the Gospel 1.10). Later on, after suffering a fatal disease, Kronos himself experienced deification, becoming the planet Saturn (ibid.). Zeus married Hera and they produced Osiris (Dionysus), Isis (Demeter), Typhon, Apollo, and Aphrodite (ibid. 2.1). [18] Lucius Annaeus Cornutus, Greek Theology, trans., George Boys-Stones, Greek Theology, Fragments, and Testimonia (Atlanta, GA: SBL, 2018), 123. [19] Apollodorus, The Library of Greek Mythology, trans., Robin Hard (Oxford, UK: Oxford, 1998), 111. [20] Pausanias, Guide to Greece, trans., Peter Levi (London, UK: Penguin, 1979), 98. [21] Strabo, The Geography, trans., Duane W. Roller (Cambridge, UK: Cambridge, 2020), 281. [22] Psuedo-Clement, Homilies, trans., Peter Peterson, vol. 8, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 1897). Greek: “αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν” from Jacques Paul Migne, Patrologia Graeca, taken from Accordance (PSCLEMH-T), OakTree Software, Inc., 2018, Version 1.1. [23] See Barry Blackburn, Theios Aner and the Markan Miracle Traditions (Tübingen, Germany: J. C. B. Mohr, 1991), 32. [24] Diogenes Laertius, Lives of the Eminent Philosophers, trans., Pamela Mensch (New York, NY: Oxford, 2020), 39. [25] Iamblichus, Life of Pythagoras, trans., Thomas Taylor, Iamblichus' Life of Pythagoras (Delhi, IN: Zinc Read, 2023), 2. [26] Diogenes Laertius, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 142. [27] See the list in Blackburn, 39. He corroborates miracle stories from Diogenus Laertius, Iamblichus, Apollonius, Nicomachus, and Philostratus. [28] Porphyry, Life of Pythagoras, trans., Kenneth Sylvan Guthrie, The Pythagorean Sourcebook and Library (Grand Rapids, MI: Phanes Press, 1988), 128-9. [29] Iamblichus,  68. [30] What I call “resurrection” refers to the phrase, “Thou shalt bring back from Hades a dead man's strength.” Diogenes Laertius 8.2.59, trans. R. D. Hicks. [31] Laertius, "Lives of the Eminent Philosophers," 306. Two stories of his deification survive: in one Empedocles disappears in the middle of the night after hearing an extremely loud voice calling his name. After this the people concluded that they should sacrifice to him since he had become a god (8.68). In the other account, Empedocles climbs Etna and leaps into the fiery volcanic crater “to strengthen the rumor that he had become a god” (8.69). [32] Pausanias,  192. Sextus Empiricus says Asclepius raised up people who had died at Thebes as well as raising up the dead body of Tyndaros (Against the Professors 1.261). [33] Cicero adds that the Arcadians worship Asclepius (Nature 3.57). [34] In another instance, he confronted and cast out a demon from a licentious young man (Life 4.20). [35] The phrase is “περὶ ἐμοῦ καὶ θεοῖς εἴρηται ὡς περὶ θείου ἀνδρὸς.” Philostratus, Letters of Apollonius, vol. 458, Loeb Classical Library (Cambridge, MA: Harvard, 2006). [36] See George Hart, The Routledge Dictionary of Egyptian Gods and Goddesses, 2nd ed. (Oxford, UK: Routledge, 2005), 3. [37] Plutarch, Life of Alexander, trans., Ian Scott-Kilvert and Timothy E. Duff, The Age of Alexander (London, UK: Penguin, 2011), 311. Arrian includes a story about Anaxarchus advocating paying divine honors to Alexander through prostration. The Macedonians refused but the Persian members of his entourage “rose from their seats and one by one grovelled on the floor before the King.” Arrian, The Campaigns of Alexander, trans., Aubrey De Sélincourt (London, UK: Penguin, 1971), 222. [38] Translation my own from “Ἀντίοχος ὁ Θεὸς Δίκαιος Ἐπιφανὴς Φιλορωμαῖος Φιλέλλην.” Inscription at Nemrut Dağ, accessible at https://www.tertullian.org/rpearse/mithras/display.php?page=cimrm32. See also https://zeugma.packhum.org/pdfs/v1ch09.pdf. [39] Greek taken from W. Dittenberger, Orientis Graecae Inscriptiones Selectae, vol. 2 (Hildesheim: Olms, 1960), 48-60. Of particular note is the definite article before θεός. They didn't celebrate the birthday of a god, but the birthday of the god. [40] Appian, The Civil Wars, trans., John Carter (London, UK: Penguin, 1996), 149. [41] M. David Litwa, Iesus Deus (Minneapolis: Fortress Press, 2014), 20. [42] ibid. [43] Blackburn, 92-3. [44] The Homeric Hymns, trans., Michael Crudden (New York, NY: Oxford, 2008), 38. [45] "The Homeric Hymns," 14. [46] Homer,  344. [47] Theophilus of Antioch, To Autolycus, trans., Marcus Dods, vol. 2, Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 2001). [48] Callimachus, Hymn to Artemis, trans., Susan A. Stephens, Callimachus: The Hymns (New York, NY: Oxford, 2015), 119. [49] Siculus,  234. [50] Cyprian, Treatise 6: On the Vanity of Idols, trans., Ernest Wallis, vol. 5, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [51] Arnobius, Against the Heathen, trans., Hamilton Bryce and Hugh Campbell, vol. 6, Ante-Nicene Fathers (Peabody, MA: Hendrickson, 1995). [52] Livy, The Early History of Rome, trans., Aubrey De Sélincourt (London, UK: Penguin, 2002), 49. [53] Cicero, The Nature of the Gods, trans., Patrick Gerard Walsh (Oxford, UK: Oxford, 2008), 69. [54] Wendy Cotter, "Greco-Roman Apotheosis Traditions and the Resurrection Appearances in Matthew," in The Gospel of Matthew in Current Study, ed. David E. Aune (Grand Rapids, MI: Eerdmans, 2001), 149. [55] Litwa, 170. [56] William L. Lane, The Gospel of Mark, Nicnt, ed. F. F. Bruce Ned B. Stonehouse, and Gordon D. Fee (Grand Rapids, MI: Eerdmans, 1974). [57] “Recent commentators have stressed that the best background for understanding the Markan transfiguration is the story of Moses' ascent up Mount Sinai (Exod. 24 and 34).” Litwa, 123. [58] Tertullian, Apology, trans. S. Thelwall, vol. 3, Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Peabody, MA: Hendrickson, 2003). [59] Eusebius, The Church History, trans. Paul L. Maier (Grand Rapids: Kregel, 2007), 54. [60] Pliny the Younger, The Letters of the Younger Pliny, trans., Betty Radice (London: Penguin, 1969), 294. [61] Pseudo-Thomas, Infancy Gospel of Thomas, trans., James Orr (Philadelphia: J. B. Lippincott Co., 1903), 25. [62] Litwa, 83. [63] For sources on Theodotus, see Pseduo-Hippolytus, Refutation of All Heresies 7.35.1-2; 10.23.1-2; Pseudo-Tertullian, Against All Heresies 8.2; Eusebius, Church History 5.28. [64] Pseudo-Hippolytus, Refutation of All Heresies, trans., David Litwa (Atlanta, GA: SBL, 2016), 571. [65] I took the liberty to decapitalize these appellatives. Justin Martyr, Dialogue with Trypho, trans. Thomas B. Falls (Washington, DC: Catholic University of America Press, 2003), 244. [66] Justin Martyr, 241. (Altered, see previous footnote.) [67] Justin Martyr, 102. [68] Justin Martyr, 56-7. [69] Arnobius makes a similar argument in Against the Heathen 1.38-39 “Is he not worthy to be called a god by us and felt to be a god on account of the favor or such great benefits? For if you have enrolled Liber among the gods because he discovered the use of wine, and Ceres the use of bread, Aesculapius the use of medicines, Minerva the use of oil, Triptolemus plowing, and Hercules because he conquered and restrained beasts, thieves, and the many-headed hydra…So then, ought we not to consider Christ a god, and to bestow upon him all the worship due to his divinity?” Translation from Litwa, 105. [70] Justin Martyr, 46. [71] Justin Martyr, 39. [72] Origen, Against Celsus, trans. Frederick Crombie, vol. 4, The Ante-Nicene Fathers (Peabody, MA: Hendrickson, 2003). [73] Litwa, 173. [74] I could easily multiply examples of this by looking at Irenaeus, Tertullian, Hippolytus, and many others. [75] The obvious exception to Hanson's statement were thinkers like Sabellius and Praxeas who believed that the Father himself came down as a human being. R. P. C. Hanson, Search for a Christian Doctrine of God (Grand Rapids, MI: Baker Academic, 2007), xix. [76] Interestingly, even some of the biblical unitarians of the period were comfortable with calling Jesus god, though they limited his divinity to his post-resurrection life. [77] Tertullian writes, “[T]he Father is not the same as the Son, since they differ one from the other in the mode of their being. For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: “My Father is greater than I.” In the Psalm His inferiority is described as being “a little lower than the angels.” Thus the Father is distinct from the Son, being greater than the Son” (Against Praxeas 9). Tertullian, Against Praxeas, trans., Holmes, vol. 3, Ante Nice Fathers (Peabody, MA: Hendrickson, 2003).

#0121 How Anti-Semitism Crept Into The Church -Further Every Day With all of the riots in the West, and even supposed Evangelical Christians championing the demise of Israel, the question rises: How did anti-semitism creep into the Church and the Western Psyche? First off, what is Anti-Semitism: “Hatred of and hostility toward the Jews, at times including the belief that they pose a threat to society and should be eliminated. The term was coined in 1879 by the German anti-Jewish writer Wilhelm Marr to refer specifically to “scientific” rather than “religious” opposition to Jews, but it is generally applied to all manifestations of hatred of the Jewish people. Over its long history, it has taken different forms in different cultural contexts. This has led to debate about what precisely constitutes antisemitism and whether it is unique or merely the specific expression of the kind of inter-group hostility that is found in most societies. The Jewish experience of antisemitism over the centuries, especially under the Nazis, plays a significant role in contemporary Jewish self-understanding and communal life....” -Oxfordhttps://www.oxfordreference.com/display/10.1093/acref/9780199730049.001.0001/acref-9780199730049-e-0207 We are seeing pro-Hamas protests across the US and Europe. https://www.youtube.com/watch?v=7fmahzTQppw How did we get here? Well let's set up a rough timeline: Timeline of Events: Early Christian Period (A.D. 160-180): Marcion launches a theological crusade against perceived Jewish Influence (The Ante-Nicene Fathers, Volume 1, p. 493). Later, many of these same anti-Judaic sentiments found their way into the thinking (and writings) of the Early Church fathers. Irenaeus (c. 180), for instance, wrote, “The Jews have rejected the Son of God and cast Him out of the vineyard when they slew Him. Therefore, God has justly rejected them and has given to the Gentiles outside the vineyard the fruits of its cultivation” (The Ante-Nicene Fathers, Ed. Alexander Roberts and James Donaldson, [1885-1887], Volume 1, p. 493). 7th Century (A.D. 680-687): Jewish converts to Christianity must renounce their Jewish heritage before baptism (Professions of Faith Extracted from Jews on Baptism, compiled by Professor Paul Halsall of Fordham University). Development of Theological Views: Chiliasm (premillennialism) prominent in Early Church despite later shift to amillennialism (History of the Christian Church, Vol. 2, p. 614). Augustine's symbolic interpretation of Israel's prophecies contributes to amillennialism (City of God, Books 15 to 19). Martin Luther and Anti-Semitism: Luther, a supersessionist, advocates burning synagogues, expelling Jews, influencing Nazi policies (On the Jews and Their Lies, Luther's Works, pp. 268-271). Luther's ideas inspired Nazi leaders Goering, Himmler, and Hitler to commit the atrocities Luther prescribed against Jewish people (The Rise and Fall of the Third Reich, p. 236). https://youtu.be/RW-bx3-aO5E?feature=shared https://youtu.be/B-7OiA-G3hA?feature=shared So what does the Bible say about the Jewish People and their Covenant with God? Paul asserts God has not permanently rejected Israel (Romans 11:1-2, 11-12, 15). Foresees a future restoration of Israel, a time of "fullness" and recognition of Yeshua as Messiah (Romans 11:26). David is promised an eternal heir in 2 Samuel 7:12-13 And of course the Abrahamic Covenant: https://www.gotquestions.org/Abrahamic-covenant.html Closing Question to each chair: So how should we as Christians look upon the Jewish People? Final Question: What Old Testament Era Figure has inspired you the most in life?

Chatting the golden era of the NBA and life on and off the court with one of the UK's best ballers, James Donaldson. 

If you've been on YouTube for any length of time, chances are you've seen a channel called Mr. Beast. His real name is James Donaldson and this week, we're diving into the non-YouTube related things that he does to increase his reach across the world - particularly with regards to his ghost kitchen operated burger chain called "Mr. Beast Burger" and the reason why he is now suing his own company. Let's take a bite out of this one together, shall we? Visit Mr. Beast Burger's Website: https://www.mrbeastburger.com/#MyBestLifeIncludes is featured Man Fakes His Own Arrest to Propose? https://www.tiktok.com/@ace876media.ent1/video/7263387948161322282Find out more about McNutter Butter Coffee: https://www.facebook.com/people/McNutter-Butter-Coffee/100070182375663/Support the showIf you have questions or comments email ebonezonepodcast@yahoo.com Follow the Ebone Zone on Twitter: https://twitter.com/OfficialEBZLike the Ebone Zone on Facebook: https://www.facebook.com/ebonezoneofficial/Visit www.ebonezone.com for more content!

Join us in this inspiring episode of Finding Certainty as we dive into the remarkable journey of James Donaldson, a former NBA professional basketball player who has gone above and beyond to make a lasting impact through his mental health and suicide prevention nonprofit and efforts. In this episode, we'll explore James Donaldson's extraordinary basketball career, from his early days on the court to his standout years in the NBA. We'll hear about the challenges he faced, the victories he celebrated, and the lessons he learned along the way that shaped his perspective on life beyond the game. But James Donaldson's story doesn't end when he hung up his jersey. In fact, it's just the beginning. Tune in to discover how James transitioned from the world of professional sports to a new mission: giving back to the community and making a positive difference in the lives of others. Through his own personal struggle with depression and suicidal ideations, James came to understand the weight of the challenges he faced, what he needed to get through them, the prevalence of these challenges, for so many, and the ways he could help others successfully overcome as he was able to. James has since focused on addressing critical issues such as mental health awareness, youth empowerment, and homelessness. We'll delve into the heart of his nonprofit work and hear about his programs and initiatives that have touched the lives of countless individuals. From organizing basketball camps for underprivileged youth to collaborating with local organizations to provide essential resources for the homeless, James has shown that his dedication to service is as strong as his commitment to the game once was that he loved. Join us as we listen to James share his personal experiences, insights, and the motivations that drive him to create change. We'll hear stories of resilience, compassion, and the power of using one's platform for the betterment of society. Whether you're a sports enthusiast, a philanthropist, or simply someone looking for a dose of inspiration in your day, this episode of Finding Certainty will leave you inspired and motivated to make a difference in your own life and community. James Donaldson's journey from the NBA to nonprofit work showcases the transformative impact of individuals who choose to extend their influence beyond their circle of influence and into the lives of those who need it most. Don't miss this compelling episode as we shine a spotlight on James's extraordinary contributions and remind ourselves of the potential we all have to create positive change, both on and off the court of life. To learn more about James and his foundation, Your Gift of Life, visit https://yourgiftoflife.org. To learn more about Patrick Laing, Finding Certainty, Certainty Management or Certainty Global, text the word Certainty to 26786.

"It's like running up a down escalator"  CEO of BC Food and Beverage James Donaldson talks about member challenges, being a not-for-profit industry association representing food and beverage manufacturers in British Columbia. Find James here: https://www.linkedin.com/in/jamessdonaldson/If you're in BC, you should be signing up to be a member of BC Food and Beverage. https://bcfb.ca/ Sign up to our newsletter: www.thiscommercelife.com

Vigesimoprimer programa dedicado a la temporada 1984-85 de la NBA en el que continuamos el repaso de la fase regular. Analizamos a los Los Angeles Clippers, tanto sus expectativas como el desarrollo del curso, los movimientos en la plantilla, su ataque y defensa, los jugadores, las estadísticas individuales y colectivas, y algunas curiosidades. La franquicia cambió de rumbo. Lo primero que hicieron fue irse de San Diego e instalarse en Los Ángeles, generando roces importantes con la liga. Lo segundo, volver a apostar por el presente y deshacerse de talento joven: Terry Cummings, Craig Hodges y Ricky Pierce salieron para Milwaukee y llegaron Marques Johnson, Junior Bridgeman y Harvey Catchings. Eligieron con el número ocho del draft a Lancaster Gordon y con el catorce a Michael Cage (el GOAT del “soul glo”). A priori, era una buena plantilla (incluidos Bill Walton, Norm Nixon y James Donaldson), pero no supieron competir. El mejor del equipo fue Derek Smith. Hablamos sobre todo lo anterior y más. ------ Contacto y redes: - iVoox (Era baloncesto): https://www.ivoox.com/podcast-era-baloncesto_sq_f1687000_1.html - XLS con todos los audios: https://docs.google.com/spreadsheets/d/1k9YiJkMkIMwONwX1onZZTBHBffYVtnlgT2oBebypG0A - Twitter: @erabaloncesto - Blog: https://erabaloncesto.home.blog - erabaloncesto@gmail.com ------ Sintonía: - Cornflowers (Dee Yan-Key): freemusicarchive.org/music/Dee_Yan-Key/Vacation_Days/01-Dee_Yan-Key-Cornflowers ------ Creado y presentado por José Manuel Gómez y Manuel Álvarez López. Publicado el 02 de julio de 2023.

James Donaldson had a great college and professional basketball career, a physical therapy business, and many aspirations, even in retirement from sports. But over the course of several years, illness, bankruptcy, divorce, and circumstances in life sent Donaldson into a dark mental spiral. He found his way back, writing a book about his struggles and starting a foundation to help others. In this episode, Donaldson talks with magazine associate editor Adriana Janovich about his struggles with depression and suicidal thoughts, his recovery and memoir, and his desire to help other men, especially men of color, who face the same darkness. Donaldson, a 1979 alum of Washington State University, also talks about his WSU and NBA basketball career, influential coaches George Raveling and Lenny Wilkens, and how the suicide of WSU football player Tyler Hilinski shook him to the core so much that he sought help.  Find out more “Standing Tall” (Profile of Donaldson in the Spring 2022 issue of Washington State Magazine) Celebrating Your Gift of Life: From the Verge of Suicide to a Life of Purpose and Joy (Donaldson's 2021 book) Your Gift of Life (A nonprofit foundation for mental health awareness started by Donaldson) Video and more stories about Donaldson at Washington State Magazine Support the show______________________________________________________________________________Want more great WSU stories? Follow Washington State Magazine: LinkedIn @Washington-State-Magazine Twitter @wsmagazine Facebook @WashingtonStateMagazine Instagram @WashingtonStateMagazine YouTube @WashingtonStateMagazine Contact us Give to the magazine

In the Transform Sales Podcast #27 CloudTask's CEO, Amir Reiter spoke to James Donaldson, Head of Partnerships at EngageIQ about the cultural differences when selling to different B2B markets, and how knowing who you are selling to as much as possible can maximize your revenue. RESOURCES & LINKS: Want To Find Right Agencies For Your Sales Team Quickly? Learn How You Can Use The CloudTask Marketplace here: https://www.cloudtask.com/find-agencies #TransformSales #leadgenerationcompanies #cloudtask

Originally aired December 21, 2020.In this episode we are going to unwrap the depths of Isaiah 9:6 as a present from God for the first Christmas.Isaiah 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, The mighty God, The everlasting Father, The Prince of Peace."We look at each phrase and cross reference to see that it is a prophecy of the Messiah.We also compare it with Isaiah 7:14 to verify that the Messiah would be truly born of a virgin.We put other possible fulfillments to the test such as King Hezekiah, Isaiah's son, or someone unknown from history.We challenge ourselves to remember that the ultimate purpose of Jesus' coming is to be the king over the earth. His suffering and atonement secures his citizenry.We look at the name of the son as "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." We find each part of this name describing God in the book of Isaiah.We take on challenges against the incarnation and the deity of Christ as we explore this marvelous Hebrew name.Sources Cited:Zhava Glaser, "Almah: Virgin or Young Maiden?" JewsforJesus.org, September 1, 1993.Justin Martyr, "Dialogue with Trypho, Chapter 84," trans. Alexander Roberts and James Donaldson.Jews for Judaism, "Isaiah 7:14 - A Virgin Birth?" JewsforJudaism.org.Scriptures Referenced:Isaiah 9:6-7"unto us a son is given"Isaiah 7:14Matthew 1:23Isaiah 8:1-18Joel 1:8Song of Solomon 6:18Jeremiah 31:22"and the government shall be upon his shoulder"1 Peter 2:72 Thessalonians 1:7-9Revelation 19:13"and his name shall be called"Isaiah 40:10-11Ezekiel 34:23-24"Wonderful Counselor"Isaiah 25:1Isaiah 28:29"Mighty God"Ezekiel 32:21Ezekiel 28:2,7-9Isaiah 10:20-21Jeremiah 32:18Jeremiah 23:5-6Daniel 7:13-14,27"Everlasting Father"Isaiah 57:15Isaiah 63:16"Prince of Peace"Isaiah 2:4Isaiah 45:7Is this about Hezekiah?Isaiah 9:7Isaiah 39:5-7*** Castle Rock Women's Health is a pro-life and pro-women health care ministry. They need your help to move into a new office to serve the community better. Please consider a monthly or one-time donation. ***We value your feedback!Have questions for Truthspresso? Contact us!

Originally aired December 21, 2020. In this episode we are going to unwrap the depths of Isaiah 9:6 as a present from God for the first Christmas. Isaiah 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, The mighty God, The everlasting Father, The Prince of Peace." We look at each phrase and cross reference to see that it is a prophecy of the Messiah. We also compare it with Isaiah 7:14 to verify that the Messiah would be truly born of a virgin. We put other possible fulfillments to the test such as King Hezekiah, Isaiah's son, or someone unknown from history. We challenge ourselves to remember that the ultimate purpose of Jesus' coming is to be the king over the earth. His suffering and atonement secures his citizenry. We look at the name of the son as "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." We find each part of this name describing God in the book of Isaiah. We take on challenges against the incarnation and the deity of Christ as we explore this marvelous Hebrew name. Sources Cited: Zhava Glaser, "Almah: Virgin or Young Maiden?" JewsforJesus.org, September 1, 1993. Justin Martyr, "Dialogue with Trypho, Chapter 84," trans. Alexander Roberts and James Donaldson. Jews for Judaism, "Isaiah 7:14 - A Virgin Birth?" JewsforJudaism.org. Scriptures Referenced: Isaiah 9:6-7 "unto us a son is given" Isaiah 7:14 Matthew 1:23 Isaiah 8:1-18 Joel 1:8 Song of Solomon 6:18 Jeremiah 31:22 "and the government shall be upon his shoulder" 1 Peter 2:7 2 Thessalonians 1:7-9 Revelation 19:13 "and his name shall be called" Isaiah 40:10-11 Ezekiel 34:23-24 "Wonderful Counselor" Isaiah 25:1 Isaiah 28:29 "Mighty God" Ezekiel 32:21 Ezekiel 28:2,7-9 Isaiah 10:20-21 Jeremiah 32:18 Jeremiah 23:5-6 Daniel 7:13-14,27 "Everlasting Father" Isaiah 57:15 Isaiah 63:16 "Prince of Peace" Isaiah 2:4 Isaiah 45:7 Is this about Hezekiah? Isaiah 9:7 Isaiah 39:5-7 *** Castle Rock Women's Health is a pro-life and pro-women health care ministry. They need your help to move into a new office to serve the community better. Please consider a monthly or one-time donation. *** We value your feedback! Have questions for Truthspresso? Contact us!

Originally aired December 21, 2020.In this episode we are going to unwrap the depths of Isaiah 9:6 as a present from God for the first Christmas.Isaiah 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, The mighty God, The everlasting Father, The Prince of Peace."We look at each phrase and cross reference to see that it is a prophecy of the Messiah.We also compare it with Isaiah 7:14 to verify that the Messiah would be truly born of a virgin.We put other possible fulfillments to the test such as King Hezekiah, Isaiah's son, or someone unknown from history.We challenge ourselves to remember that the ultimate purpose of Jesus' coming is to be the king over the earth. His suffering and atonement secures his citizenry.We look at the name of the son as "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." We find each part of this name describing God in the book of Isaiah.We take on challenges against the incarnation and the deity of Christ as we explore this marvelous Hebrew name.Sources Cited:Zhava Glaser, "Almah: Virgin or Young Maiden?" JewsforJesus.org, September 1, 1993.Justin Martyr, "Dialogue with Trypho, Chapter 84," trans. Alexander Roberts and James Donaldson.Jews for Judaism, "Isaiah 7:14 - A Virgin Birth?" JewsforJudaism.org.Scriptures Referenced:Isaiah 9:6-7"unto us a son is given"Isaiah 7:14Matthew 1:23Isaiah 8:1-18Joel 1:8Song of Solomon 6:18Jeremiah 31:22"and the government shall be upon his shoulder"1 Peter 2:72 Thessalonians 1:7-9Revelation 19:13"and his name shall be called"Isaiah 40:10-11Ezekiel 34:23-24"Wonderful Counselor"Isaiah 25:1Isaiah 28:29"Mighty God"Ezekiel 32:21Ezekiel 28:2,7-9Isaiah 10:20-21Jeremiah 32:18Jeremiah 23:5-6Daniel 7:13-14,27"Everlasting Father"Isaiah 57:15Isaiah 63:16"Prince of Peace"Isaiah 2:4Isaiah 45:7Is this about Hezekiah?Isaiah 9:7Isaiah 39:5-7*** Castle Rock Women's Health is a pro-life and pro-women health care ministry. They need your help to move into a new office to serve the community better. Please consider a monthly or one-time donation. ***We value your feedback!Have questions for Truthspresso? Contact us!

James Donaldson is a former professional basketball player who played 16 seasons in the NBA with Seattle, San Diego/LA Clippers, Dallas, N.Y. Knicks and Utah. He was originally selected in the fourth round of the 1979 NBA Draft by Seattle and after playing one year of pro ball in Italy, he made his NBA debut on October 10, 1980 with Seattle.  Most known for his time with the Dallas Mavericks, Donaldson played six seasons with Dallas and led the NBA in field goal percentage in 1984-85 and played in the 1988 NBA All-Star Game in Chicago. Donaldson holds the record of the most games ever played in the NBA without an attempted three-point shot.  Today on the podcast, we talk to James Donaldson about his basketball career, why his game wouldn't translate to today's NBA, playing in the 1988 All-Star Game, guarding Kareem Abdul-Jabaar, Shaquille O'Neal, Moses Malone, Hakeem Olajuwon and other legendary centers. Then the conversation turns to James post-playing career and his struggle with mental health and depression and how God has helped him overcome it.  Receive our 10-day Sports Spectrum Devotional written by professional athletes for FREE when you sign up for our Sports Spectrum Weekly Email Newsletter. Sign up here.

James Donaldson, 14-year NBA veteran and NBA All-Star, speaks with Rabbi Sherman about the faith he had in making the NBA and the faith he has now dealing with life's greatest challenges, including depression and mental health. Streamed live on Jul 28, 2022. Find Rabbi on The Sidelines on YouTube for more episodes!

James Donaldson, 14 year NBA veteran, NBA All-Star, and author of "Standing Above The Crowd" and "Celebrating Your Gift of Life" shares in conversation with Rabbi Sherman about the highest of highs and the lowest of lows. From an NBA All-Star life to a life of suicidal thoughts and depression, his faith in himself, God and others kept him alive. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Voices of Experience - 07 - 20 - 22 - NBA Great James Donaldson & Tacoma Mayor Victoria Woodards by Alternative Talk- 1150AM KKNW

Taranaki lad James Donaldson calls London home these days, he's formed a band up there called Temples On Mars. He got up early to have a chat about their new song Sleepwalking Into Extinction and playing it live at music festivals like Download. See omnystudio.com/listener for privacy information.

In this episode, Phillip Lanos and Jason Miller are joined by NBA All-Star James Donaldson, Founder of Your Gift of Life Foundation. James shares his emotional story of dealing with mental illness and suicide while juggling business and life. Now his focus is on helping people overcome the struggles of mental illness and suicide. You will also uncover how to overcome a business struggle that may help save your business.Tune in to learn more!ConnectStrategic Advisor Board: www.linkedin.com/company/strategic-advisor-boardJason Miller: www.linkedin.com/in/jasontmiller-sabPhillip Lanos: www.linkedin.com/in/philliplanos/Your Gift of Life Foundation: yourgiftoflife.orgJames Donaldson: www.linkedin.com/in/james-donaldson

What does our guest have in common with Dennis Rodman?  Plus, he'll put to rest the controversy that arose in 2013.  You'll hear those stories and much more.  This guy has  been up close and personal with every NBA legend in the game.  With a whistle and a pair of court shoes, Ed Rush has been up and down the basketball court more times than any of  America's  great players, with 2500 games under his belt.  He was an officiating  mainstay in the NBA for 32 years including several years as the director of officiating.   Ed's had a truly Amazing career and more importantly,  he's a devout follower of Jesus that started in a car ride from Vancouver to Seattle.  It's  all in the next few minutes as we dive deep into the life of Ed Rush. For the video version of this interview:  https://youtu.be/3xQkw5cTaqsFor details on Court Club Elite: https://www.courtclubelite.com/For another video with NBA notable; James Donaldson: https://www.amazinggreats.net/post/nba-star-james-donaldson-from-the-brink-of-suicideFor Similar amazing stories about the grace of God :  https://www.amazinggreats.netPLEASE CLICK HERE TO SEND ME A VOICE MESSAGE ABOUT YOUR BIGGEST TAKE AWAY FROM THIS AMAZING GREATS EPISODE.

Decimosexto programa dedicado a la temporada 1983-84 de la NBA en el que continuamos con el repaso de la fase regular. Analizamos a los San Diego Clippers (expectativas y desarrollo del curso, movimientos en la plantilla, ataque y defensa, jugadores, estadísticas, curiosidades, etc.); hablamos asimismo sobre las llegadas de Norm Nixon y James Donaldson, la salud de Bill Walton que le permitió saltar a la cancha con asiduidad, el predicador Terry Cummings, el desastre de equipo que eran con la peor defensa de la liga, la sorpresa con Dereck Smith, el debut en el banquillo de Jim Lynam, y otros temas. En el cierre conversamos sobre los mejores entrenadores de la historia, y cómo valorar su carrera, si hay anillos con “asterisco”, el potencial del Sabonis joven, Ralph Sampson y de varios asuntos planteados por nuestros escuchantes. ------ Contenido: - 00:00:00 Presentación. - 00:01:10 San Diego Clippers. - 01:39:50 Cierre (digresiones y comentarios de los oyentes). ------ Contacto y redes: - iVoox (Era baloncesto): https://www.ivoox.com/podcast-era-baloncesto_sq_f1687000_1.html - XLS con todos los audios: https://docs.google.com/spreadsheets/d/1k9YiJkMkIMwONwX1onZZTBHBffYVtnlgT2oBebypG0A/edit?usp=sharing - Twitter: @erabaloncesto - Blog: https://erabaloncesto.home.blog - YouTube: https://www.youtube.com/channel/UCFi8v4YXzNGdL3A0pRm5cRQ - erabaloncesto@gmail.com ------ Sintonía: - Cornflowers (Dee Yan-Key): freemusicarchive.org/music/Dee_Yan-Key/Vacation_Days/01-Dee_Yan-Key-Cornflowers ------ Presentado y creado por José Manuel Gómez y Manuel Álvarez López. Publicado el 01 de mayo de 2022. NBA, Baloncesto, Era baloncesto, Historia, 1983-84, Clippers, Walton, Norm Nixon, Terry Cummings, James Donaldson, Jim Lynam, Dereck Smith,

seattledigital@hbi.com (Paul E. Casey)e96c2b08-9361-479c-bebe-53c5dee4a929Wed, 27 Apr 2022 15:00:00 PDT

Voices of Experience - 04 - 27 - 22 - NBA Great James Donaldson & Tacoma Mayor Victoria Woodards by Alternative Talk- 1150AM KKNW

In the same vein as last week's episode with Debra Hellbach, James Donaldson brings nearly 30 years of industry knowledge and experience to the helm of the BC Food & Beverage Association. We discuss a lot throughout the conversation including some common challenges that are being faced throughout the industry, upcoming member events, and some great insight into sales and leadership.  Once again, a great episode for any food processor looking to hear some insights from another of our most well regarded and experienced food industry representatives. ______________________________________ BC Food & Beverage is a not-for-profit industry association representing micro, small, medium, and large food and beverage manufacturers in British Columbia, whose membership represents approximately $7 billion in industry revenues. Since 2004 BC Food & Beverage has helped shape, support and grow thousands of food & beverage businesses from start-up to multi-national companies.  Their strong network, values based approach and unparalleled industry expertise allows them to support their members in every stage and area of their business.  ______________________________________ Web: https://bcfb.ca/  LinkedIn: James Donaldson  Email : james@bcfb.ca  ______________________________________ Listen on Apple, Spotify, Amazon & Google Podcasts Please support this podcast by checking out our show sponsor FoodPak: https://www.foodpak.com/ A review and a positive rating will help to get this show into more business owners / operators ears - and if you have any questions or feedback I would love to hear from you : hayden@thepackheavypodcast.com

Sonics legend James Donaldson is our guest as we walk through his career in the NBA, being drafted by and playing for the Sonics, the era of the "Big Man" and how he's now focused on mental health awareness and breaking it's stigma in sports. This is presented by Swinomish Casino and Lodge, Dicks Drive-In and RunFreely.

Later in the episode there is a recap of last weeks games and the predictions for week 4 of the 2022 College Lacrosse season.

On today's episode we are joined by Jonathan Scott, James Donaldson of CopperheadOS and Haseeb Awan of EFANI to discuss mobile security. Copperhead is a cyber-security firm specializing in securing mobility solutions. Our product, CopperheadOS, is a secure Android available for Pixel devices in various deployments. https://copperhead.co/android/ Haseeb Awan is CEO of EFANI Secure Mobile Service. He co-founded one of the first & largest bitcoin ATM networks in the world. He has been featured on NYT, WSJ, CoinDesk, TechCrunch, Mashable, Hulu & dozens of international media. Efani is the self proclaimed most secure mobile service provider that guarantees protection against SIM-Swaps, and encrypts personal information with $5m of insurance to back it up. Their basic SAFE plan offers unlimited voice, data & SMS, with 11- layers of proprietary verification to protect from hackers accessing your personal, business and financial assets. Efani also offers a premium Black Seal plan with additional security & privacy features and will be offered in 80 countries in early 2022. https://efani.com Jonathan Scott is an American Phone & Cloud Hacker, founder of @haktree and @spyware_wiki. Human & Woman's Rights - Free Speech Activist Lead and currently the lead Mobile Pen-Tester for @cLabs. https://twitter.com/jonathandata1 https://0hak.com github.com/jonathandata1 https://youtube.com/jonathandata1 https://twitter.com/spyware_wiki https://twitter.com/haktree https://www.buymeacoffee.com/jonathandata1 Eric Taylor https://www.linkedin.com/in/ransomware/ https://twitter.com/barricadecyber https://www.barricadecyber.com https://www.buymeacoffee.com/erictaylor Shiva Maharaj https://www.linkedin.com/in/shivamaharaj https://twitter.com/kontinuummsp https://www.kontinuum.com/ https://www.buymeacoffee.com/shivaemm If you are interested in CrowdStrike and/or Dark Cubed or just want to have a conversation, please feel free to get in touch with us. --- Support this podcast: https://anchor.fm/amplifiedandintensified/support

7-foot-2 inch James Donaldson is a retired professional basketball player who played 14 seasons in the NBA, mostly for the Seattle Supersonics, and in several leagues across Europe. But, he went on to

Mike interviews NBA legend and former Seattle Supersonic, James Donaldson.  Mike and James discuss the "defunding the police" movement, mental illness and its impact on the rampant homeless problem in Seattle.   You can find out more about James' nonprofit here: http://yourgiftoflife.org/ Please visit our sponsors:  Hart 2 Hart Medical Supply: https://hart2hart.com/ for FDA registered respirator masks at wholesale prices.  StopDefunding.com: https://stopdefunding.com/ to sign the petition to stop the defunding of police departments nationwide.

The 7-foot-2-inch James Donaldson is best known for his years with the Seattle SuperSonics. He also was a star player in his younger days for Washington State University and played 11 seasons for other National Basketball Association teams. He started a successful physical therapy business in 1989 but then hit hard times in 2015 after open-heart surgery. His mother died, his wife left him, his business failed, his savings evaporated and he even considered suicide. But then came the suicide of WSU football star Tyler Hilinski, which shocked him and convinced him to get back on his feet and continue on with his life. He started a foundation, http://yourgiftoflife.org/ (yourgiftoflife.org) to further the conversation about mental health and suicide. And he's written a book "Celebrating Your Gift of Life." What we discussed: The business of sports and how not to take things personally (it's a business) How to put your personal development "team" together Suicide prevention (the stigma of mental health for pro-athletes) The importance of staying connected during a crisis Finding your purpose in life Connect with James: https://twitter.com/YourGiftofLife1 (Twitter) https://standingabovethecrowd.com/ (website) https://www.linkedin.com/in/james-donaldson-0037a63/ (Linkedin) Let's connect: My book (The Ultimate Playbook for High Achievement) https://www.linkedin.com/in/alex-molden-9693431b/ (LinkedIn) https://www.instagram.com/alexmolden/ (IG) https://www.facebook.com/alex.molden1/ (Facebook) https://open.acast.com/shows/5e759e3195fa07a414c9afe8/episodes/www.alexmoldenspeaks.com (website) https://thehaacademy.com/get-full-access (High Achievers Academy) Don't forget to Subscribe, Rate & Review (5 stars are dope)! See acast.com/privacy for privacy and opt-out information.

In this episode of The Bill Cartwright Show, Bill sits down with former NBA player and Sacramento Native James Donaldson. James discusses picking up basketball relatively late in his high school career, not playing his first official basketball game until his senior year. He was given a chance at Washington State and progressed rapidly, leading him to get drafted by the Seattle Supersonics in the 1979 draft. Bill and James touch on James' decision to defer the NBA and start playing in professionally in Italy, before returning for his stint in the NBA. After his playing career, James started up a physical therapy clinic, inspired by his many injuries that he sustained in the NBA. In addition to his business, James ran for the non-partisan office of Seattle mayor and is currently running for office again

Our Amazing Greats host,  Joe Micheals, really gets to the emotional heart of NBA star James Donaldson.    At 7'2  James played two decades in professional basketball, including the NBA's San Diego and Los Angeles Clippers, NY Knicks, Utah Jazz.  Dallas Mavericks and the Seattle Super Sonics.Prepare to be moved by James' authentic story of depression and his being on the brink of suicide.  Hear how God walks with him down his path of depression and how James came through it,  committed to helping others deal with dark times.  Plus he'll share his vision for Seattle as a mayor candidate and we'll ask him when the Super Sonics will be back to the city he loves. 

On this episode of Chino Y Chino, we talk with former NBA player and Seattle Supersonic James Donaldson about why he is running for Seattle mayor. Running for office is not new to Donaldson who ran for Seattle mayor in 2009. He says he is running this time to revive the city's downtown core that has been hit hard by the Covid-19 pandemic and homelessness. We find out his plans on handling those issues and policing in Seattle. 

Welcome to Christmas 2020 at Truthspresso. In this episode we are going to unwrap the depths of Isaiah 9:6 as a present from God for the first Christmas. Isaiah 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, The mighty God, The everlasting Father, The Prince of Peace." We look at each phrase and cross reference to see that it is a prophecy of the Messiah. We also compare it with Isaiah 7:14 to verify that the Messiah would be truly born of a virgin. We put other possible fulfillments to the test such as King Hezekiah, Isaiah's son, or someone unknown from history. We challenge ourselves to remember that the ultimate purpose of Jesus' coming is to be the king over the earth. His suffering and atonement secures his citizenry. We look at the name of the son as "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." We find each part of this name describing God in the book of Isaiah. We take on challenges against the incarnation and the deity of Christ as we explore this marvelous Hebrew name. Sources Cited: Zhava Glaser, "https://jewsforjesus.org/publications/issues/issues-v09-n01/almah-virgin-or-young-maiden (Almah: Virgin or Young Maiden?)" JewsforJesus.org, September 1, 1993. Justin Martyr, "https://www.logoslibrary.org/justin/trypho/084.html (Dialogue with Trypho, Chapter 84)," trans. Alexander Roberts and James Donaldson. Jews for Judaism, "https://jewsforjudaism.org/knowledge/articles/isaiah-714-a-virgin-birth/ (Isaiah 7:14 - A Virgin Birth?)" JewsforJudaism.org. Scriptures Referenced: Isaiah 9:6-7 "unto us a son is given" Isaiah 7:14 Matthew 1:23 Isaiah 8:1-18 Joel 1:8 Song of Solomon 6:18 Jeremiah 31:22 "and the government shall be upon his shoulder" 1 Peter 2:7 2 Thessalonians 1:7-9 Revelation 19:13 "and his name shall be called" Isaiah 40:10-11 Ezekiel 34:23-24 "Wonderful Counselor" Isaiah 25:1 Isaiah 28:29 "Mighty God" Ezekiel 32:21 Ezekiel 28:2,7-9 Isaiah 10:20-21 Jeremiah 32:18 Jeremiah 23:5-6 Daniel 7:13-14,27 "Everlasting Father" Isaiah 57:15 Isaiah 63:16 "Prince of Peace" Isaiah 2:4 Isaiah 45:7 Is this about Hezekiah? Isaiah 9:7 Isaiah 39:5-7 ***** Like what you hear? https://www.truthspresso.com/donate (Donate) to Truthspresso and give a shot of support! *****

https://www.youtube.com/watch?v=oG9MLf7eOfU https://standingabovethecrowd.wpcomstaging.com/

Utah Jazz radio voice and Jazz NBA Insider David Locke had an ahh moment with Dallas Mavericks head coach Rick Carlisle this weekend.  Carlisle said the change in the league is not that everyone is a shooter but that everyone is a driver and a shooter.   Locke looks into how true this has become and how different the Utah Jazz are as a team than the rest of the NBA.Locke also wonders if this relates to the whole turnover conversation that has been taking place the last few days.  Finally, Locke delves into Time Machine Tuesday only to find James Donaldson and a depressing memory of the Jazz season that never happened.Today's show is brought to you by Slow the Flow and Murdock Hyundai.   Learn more about your ad choices. Visit podcastchoices.com/adchoices

Bullying is not a new topic. It has been around since biblical times with such stories as David and Goliath, and Joseph whose brothers were so jealous of their father's favoritism that they sold him to the Egyptians and told their father he was dead.  Today, bullying has taken a a new phase with cyberbullying. Kids can be involved in bullying behind a screen, anonymously in their own homes.  Today's special guest, Jill Vanderwood has experienced bullying first hand. In the fifth grade she told on a boy who stole her eraser. All the boys in her class vowed to get her back. The bullying began that year and continued into high school. One boy even brought a gas mask to school for his friend who had to sit next to her in class. In her new book, Erase the Problem of Bullying Jill Vanderwood shares her own story along with the stories of others who have been bullied, such as NBA All Star, James Donaldson, who nearly gave up on a basketball career because of the problem he was having with bullies. Jill Ammon Vanderwood is the award winning author of eight books. Her books have won the Indie Excellence Award, Gold and Silver Quill from the League of Utah Writers, USA Best Books Award and the National Mom's Choice Award.  To learn more about jill Vanderwood, please visit http://www.jillvanderwood.com