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

This morning on The Greg & Dan Show, Dr. Joseph Henry came in to talk about his final show before his retirement from the Peoria Civic Chorale.See omnystudio.com/listener for privacy information.

Joseph Henry along with Nick Brodie joined host Abbey BK on ‘Rocket Shop,' Big Heavy World's weekly local Vermont music radio hour on The Radiator-WOMM. Join us for an informal chat about their music along with 4 original songs. Catch up with them at instagram.com/josephhenryofficial

Quand on évoque les origines scientifiques de l'effet de serre, les noms de John Tyndall et de Svante Arrhenius viennent naturellement à l'esprit. Mais que dire d'Eunice Newton Foote, scientifique américaine et militante des droits des femmes, dont les travaux précurseurs ont été éclipsés par l'histoire ?En 1856, soit trois ans avant les recherches de Tyndall, Eunice Foote a démontré que des concentrations accrues de dioxyde de carbone dans l'atmosphère pouvaient provoquer un réchauffement climatique significatif. Avec des moyens modestes — deux cylindres en verre, des thermomètres et une pompe à vide — elle a isolé des gaz et mesuré leur capacité à retenir la chaleur sous les rayons du soleil. Elle théorisa que l'atmosphère terrestre, enrichie en CO₂, entraînerait une hausse des températures. Ce qu'elle décrivait alors n'était autre que l'effet de serre.Mais à cette époque, les femmes étaient exclues des cercles scientifiques. Lors d'un congrès de l'Association américaine pour l'avancement des sciences, ses travaux furent présentés par un homme, Joseph Henry, et publiés dans l'anonymat presque total. Résultat, son nom sombra dans l'oubli tandis que les recherches masculines prenaient toute la lumière. Foote, cependant, n'était pas qu'une scientifique. Militante féministe, elle fut une figure clé de la Convention de Seneca Falls en 1848, première assemblée dédiée aux droits des femmes. Une vie à la croisée des sciences et des luttes sociales. Aujourd'hui, reconnaître son apport, sans minimiser les découvertes de Tyndall, c'est rendre justice à une femme dont les travaux ont ouvert la voie à la compréhension moderne du climat. Une héroïne méconnue d'une science qui continue, encore aujourd'hui, à révéler les liens entre humanité et atmosphère. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

On this week's Out and About, Dr. Mae Gilliland of ArtsPartners of Central Illinois speaks with Dr. Joseph Henry, artistic director and conductor of the Peoria Area Civic Chorale, about their beloved annual concert, An American Family Christmas, taking place Dec. 13-15 at Five Points Washington.

This morning on The Greg and Dan Show, Dr. Joseph Henry called us about an upcoming show. This is Dr. Henry's final season with the Civic Chorale, meaning his final American Family Christmas concert. The concert will feature fresh arrangements of classic carols and holiday favorites. The show will also feature special characters for families of all ages to be featured. There are also various local veterans and younger musicians in the area! The concert runs from December 13-15th at Five Points in Washington. For more information on the upcoming concert, visit their website here.See omnystudio.com/listener for privacy information.

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

En 1921 Arnold Schoenberg decide crear un sistema de composición reglado a partir de un fundamento inflexible: de una única escala de doce sonidos de la escala cromática cada uno de ellos tiene la misma importancia y puede ser tocado bajo cualquier orden pero ninguno puede ser repetido hasta que se hayan tocado los otros 11._____Has escuchadoDrei Klavierstucke, Op. 11 (1909) / Arnold Schoenberg. Glenn Gould, piano. CBS (1968)“¿Qué es el dodecafonismo?”. YouTube Vídeo. Publicado por Raquel Aller, 25 de agosto de 2017: [https://www.youtube.com/watch?v=BQV9dfIZhjU]_____Selección bibliográficaAUNER, Joseph Henry, A Schoenberg Reader: Documents of a Life. Yale University Press, 2003BOSS, Jack Forrest, Schoenberg's Twelve-Tone Music: Symmetry and the Musical Idea. Cambridge University Press, 2014BUCH, Esteban, El caso Schönberg: nacimiento de la vanguardia musical. Fondo de Cultura Económica, 2010CHARLES, Agustín, Dodecafonismo y serialismo en España: compositores y obras. Rivera, 2005*DAHLHAUS, Carl et al., Schoenberg. Contrechamps, 2017HAIMO, Ethan, Schoenberg's Serial Odyssey: The Evolution of His Twelve-Tone Method, 1914-1928. Clarendon Press; Oxford University Press, 1990IDDON, Martin (ed.), The Cambridge Companion to Serialism. Cambridge University Press, 2023JEDRZEJEWSKI, Frank, La musique dodécaphonique et sérielle: une nouvelle histoire. Brepols, 2021JENKINS, Daniel J., Schoenberg's Program Notes and Musical Analyses. Oxford University Press, 2017PERLE, George, Composición serial y atonalidad: una introducción a la música de Schönberg, Berg y Webern. Idea Books, 1999SACHS, Harvey, ¿Por qué Schoenberg: su vida, su música y su importancia hoy. Traducido por Mariano Peyrou Tubert. Taurus, 2024SHAW, Jennifer y Joseph Auner (eds.), Schoenberg. Cambridge University Press, 2010SOLOMOS, Makis, Antonia Soulez y Horacio Vaggione, Formel, informel: musique-philosophie. L'Harmattan, 2003*STUCKENSCHMIDT, Hans H., Arnold Schönberg. Halar, 1964* *Documento disponible para su consulta en la Sala de Nuevas Músicas de la Biblioteca y Centro de Apoyo a la Investigación de la Fundación Juan March

Greg and Dan talk to Dr. Joseph Henry ahead of the Peoria Area Civic Chorale's 41st Season finale concert from May 3-5 at Five Points Washington and First United Methodist.  The conclusion of the PACC's season includes three performances of Gabriel Faure's Requiem at 7:30 pm on Friday and Saturday at Five Points and on Sunday at 3:00 pm at First United. The first half of the concert will feature songs of hope and inspiration such as “Will the Circle Be Unbroken,” “God Bless the USA,” and more. The Requiem will be accompanied by the Central Illinois Chamber Orchestra featuring guest soloists soprano Dr. Miracle Amah and baritone Mr. Andrew Sanchez. Visit peoriacivicchorale.org for tickets and more information.See omnystudio.com/listener for privacy information.

Bryan, Kelvin and Marcus review all the latest news surrounding FAMU Athletics over the past week. Special Guests: Head Golf Coach, Mike Rice; Draft Analyst Gerald Huggins, II (@draftHBCU); FAMU Football Asst. Head Coach and Offensive Coordinator, Joseph Henry. #FAMUAthletics #FAMUGolf #FAMUFootball Be part of the conversation in the chats on YouTube (MyJBNOnline & OandGStrikeZone) and Facebook (@OandGStrikeZone & @MyBCSN1), and make your voice heard. Make a donation to the show via this link: https://square.link/u/J3o0SNih/ or Cash App: $MyJBNMyBCSN Follow The O&G StrikeZone on X/Twitter, Facebook, Instagram and YouTube: @OandGStrikezone --- Send in a voice message: https://podcasters.spotify.com/pod/show/bcsn-podzone/message

joseph Henry comes on the show to talk about his VA Agency, why he took a step back from real estate and how he made $100K a month. APPLY TO BE ON THE PODCAST: https://forms.gle/qXvENTeurx7Xn8Ci9 BUSINESS INQUIRIES/SPONSORS: Jenna@DigitalSocialHour.com SPONSORS: Opus Pro: https://www.opus.pro/?via=DSH Deposyt Payment Processing: https://www.deposyt.com/seankelly LISTEN ON: Apple Podcasts: https://podcasts.apple.com/us/podcast/digital-social-hour/id1676846015 Spotify: https://open.spotify.com/show/5Jn7LXarRlI8Hc0GtTn759 Sean Kelly Instagram: https://www.instagram.com/seanmikekelly/ Learn more about your ad choices. Visit megaphone.fm/adchoices

joseph Henry comes on the show to talk about his VA Agency, why he took a step back from real estate and how he made $100K a month. APPLY TO BE ON THE PODCAST: https://forms.gle/qXvENTeurx7Xn8Ci9 BUSINESS INQUIRIES/SPONSORS: Jenna@DigitalSocialHour.com SPONSORS: Opus Pro: https://www.opus.pro/?via=DSH Deposyt Payment Processing: https://www.deposyt.com/seankelly Factor: Use code "DSH50" for 50% off your order at https://www.factormeals.com/dsh50 Digital Social Hour works with participants in sponsored media and stays compliant with Federal Communications Commission (FCC) regulations regarding sponsored media. #ad LISTEN ON: Apple Podcasts: https://podcasts.apple.com/us/podcast/digital-social-hour/id1676846015 Spotify: https://open.spotify.com/show/5Jn7LXarRlI8Hc0GtTn759 Sean Kelly Instagram: https://www.instagram.com/seanmikekelly/ Learn more about your ad choices. Visit megaphone.fm/adchoices

JOIN NINA CE'MONE WRIGHT AS SHE TALKS WITH HER PARENTS PASTOR JOSEPH HENRY WRIGHT SR. AND MELANIE PONDER-WRIGHT, LCSW ABOUT THE COST OF MARRIAGE, DIVORCE, INFIDELITY, CHILDREN, PRENUPS, GOD, LOVE, THERAPY AND SO MUCH MORE. GAIN WISDOM FROM A COUPLE WHOSE BEEN MARRIED, DIVORCED AND REMARRIED. WARNING WATCHING THEE NINA SHOW COULD RESULT IN EXTREME OVERFLOW FOLLOWED BY OVERWHELMING BLESSINGS CHASING YOU DOWN FROM THE NORTH, SOUTH, EAST AND WEST. PROCEED WITH EXPECTATION.

On this week's epsiode of Inside the Headset – Presented by CoachComm, we are featuring the Graduate Assistant Panel discussion from the 2023 AFCA Convention. In this discussion, panelists Fred Farrier, Justin Burke, Charles Huff, Joseph Henry, and Kenny Dillingham, discuss how they began their careers as GAs and how that experience shaped them for future success.  Show Notes:   1:06 Introduction  12:30 Breaking into college coaching  15:40 Getting your first GA job  19:59 Roles that GA's can take and how to seek out opportunities  36:18 Identifying GA Candidates  42:24 As a coordinator, what do you need from a GA?   55:52 Career development and job selection  1:04:17 Balancing goals of being a FBS Coach and taking a job at a lower division   1:12:48 Value of GA's in recruiting   1:15:21 What separates average recruiters from great recruiters?  1:26:13 How can young coaches become more knowledgeable in the beginning of their career?  1:34:30 Importance of discipline in your program  1:38:11 Work Life balance throughout your career  1:42:24 Final Comments  1:47:34 Conclusion 

Greg and Dan speak with Dr. Joseph Henry of the Peoria Area Civic Chorale about the PACC's annual “An American Family Christmas” concert from December 15-17 at the Five Points Performing Arts Center. This year's special guest artist is soprano and Peoria native Dr. Jamie-Rose Guarrine, a former PACC Youth and Honors Chorus member. Plus, the PACC Youth Chorus and the winner of the Young Artist competition will perform during each concert date. An American Family Christmas is perfect for a family holiday tradition featuring classical carols and secular holiday favorites.  Visit peoriacivicchorale.org for tickets and more informationSee omnystudio.com/listener for privacy information.

news birthdays/events game? bad dad halloween jokes word of the day news halloween party...weekend or tonight? gen z says both! game: halloween candy quiz do you use trunk organizers? news the 'florida man games' game: halloween word ladder 3 time saving holiday dinner hacks news is it easier/cheaper to buy or make halloween costume? ashley and brad read "the raven" goodbye/fun facts....National Doorbell Day recognizes the buzzer bell, chimer, melody tunes, and so on, beckoning us whenever there is a guest at the door. When kids come to trick-or-treat us on Halloween, it's the humble doorbell that announces their arrival.  it all started in 1817 when William Murdoch, a Scottish inventor, designs a doorbell by passing compressed air through a pipe...then in 1831 Joseph Henry, an American scientist, creates a doorbell that works on electricity. then in the 1930's J Ralph Corbett hard-wires an outdoor button to a transformer connected to a chime or bell within the house,   creating the doorbell we know today. His invention permanently replaced the bells and knockers. and today we have smart doorbells where you can program changing chimes...and doorbells for the hearing impared that use flash led lights.

In this instalment, I chat with journalist Pete Smith about his experiences growing up in the secretive but influential Christian sect known as "People of Praise". Pete talks us through how this small group targets individuals hold significant positions of power within society, using that influence to further the group's overall agenda. Sources - Guardian Article - Revealed: leaked video shows Amy Coney Barrett's secretive faith group drove women to tears | US news | The GuardianSinging in Tongues - Singing in Tongues (People of Praise) - YouTubeUnto the House of the Lord - Unto the House of the Lord (People of Praise) - YouTubeThe Psychology of Speaking in Tongues - The Psychology of Speaking in Tongues: Kildahl, John P.: Amazon.com: BooksThe Catholic Paraclete - The Catholic cult of the Paraclete: Fichter, Joseph Henry: 9780836205992: Amazon.com: BooksGet in Touch or Support:Patreon - patreon.com/thecultvaultCult Vault Shop - cultvaultpodcast.com/shopCrimecon UK 2023 - https://www.crimecon.co.uk - use code CULT for 10% off tickets!Instagram: https://www.instagram.com/cultvaultpod/Twitter: https://twitter.com/CultVaultPodReddit: https://www.reddit.com/user/Cult-VaultGmail: cultvaultpodcast@gmail.com

In this instalment, I chat with journalist Pete Smith about his experiences growing up in the secretive but influential Christian sect known as "People of Praise". Pete talks us through how this small group targets individuals hold significant positions of power within society, using that influence to further the group's overall agenda. Sources -Guardian Article - Revealed: leaked video shows Amy Coney Barrett's secretive faith group drove women to tears | US news | The GuardianSinging in Tongues - Singing in Tongues (People of Praise) - YouTubeUnto the House of the Lord - Unto the House of the Lord (People of Praise) - YouTubeThe Psychology of Speaking in Tongues - The Psychology of Speaking in Tongues: Kildahl, John P.: Amazon.com: BooksThe Catholic Paraclete - The Catholic cult of the Paraclete: Fichter, Joseph Henry: 9780836205992: Amazon.com: BooksGet in Touch or Support:Patreon - patreon.com/thecultvaultCult Vault Shop - cultvaultpodcast.com/shopCrimecon UK 2023 - https://www.crimecon.co.uk - use code CULT for 10% off tickets!Instagram: https://www.instagram.com/cultvaultpod/Twitter: https://twitter.com/CultVaultPodReddit: https://www.reddit.com/user/Cult-VaultGmail: cultvaultpodcast@gmail.com

In this instalment, I chat with journalist Pete Smith about his experiences growing up in the secretive but influential Christian sect known as "People of Praise". Pete talks us through how this small group targets individuals hold significant positions of power within society, using that influence to further the group's overall agenda. Sources - Guardian Article - Revealed: leaked video shows Amy Coney Barrett's secretive faith group drove women to tears | US news | The GuardianSinging in Tongues - Singing in Tongues (People of Praise) - YouTubeUnto the House of the Lord - Unto the House of the Lord (People of Praise) - YouTubeThe Psychology of Speaking in Tongues - The Psychology of Speaking in Tongues: Kildahl, John P.: Amazon.com: BooksThe Catholic Paraclete - The Catholic cult of the Paraclete: Fichter, Joseph Henry: 9780836205992: Amazon.com: BooksGet in Touch or Support:Patreon - patreon.com/thecultvaultCult Vault Shop - cultvaultpodcast.com/shopCrimecon UK 2023 - https://www.crimecon.co.uk - use code CULT for 10% off tickets!Instagram: https://www.instagram.com/cultvaultpod/Twitter: https://twitter.com/CultVaultPodReddit: https://www.reddit.com/user/Cult-VaultGmail: cultvaultpodcast@gmail.com

Brokeback Mountain on stage: musician and librettist Dan Gillespie Sells discusses writing the songs for a new stage production of Brokeback Mountain, adapted from Annie Proulx's short story about the romance between two men working as sheep herders in 1960s Wyoming. Venice Architecture Biennale: the exhibition at the British Pavilion this year draws on traditions practised by different diaspora communities in the UK - such as Jamaicans playing dominoes and Cypriots cooking outside - and explores how they occupy space, so this can be included in planning the built environment. Two of the curators, Meneesha Kellay and Joseph Henry, discuss how architecture goes beyond buildings and economic structures. Plus art generates art in Malaysian novelist Tan Twan Eng's new book The House of Doors, inspired in part by the life of William Somerset Maugham and the stories he wrote drawing on his travels in Malaysia. Presenter: Tom Sutcliffe Producer: Julian May

Joseph Henry Schoof III, age 79 of Highland Springs, Virginia, passed away on January 23rd, 2023. He is preceded by his parents Joseph H. Schooff Jr. and Ellen J. Schooff, brother, Michael D. Schooff, sister-in-law Crystal B. Schooff. He is survived by his loving wife, Grace Anne Gmeindl, daughter, Judy Mangum, granddaughter, KateLynn Mangum and great granddaughter Zelda Mangum. As well as numerous extended family. A Mass of christian burial will be held at Our Lady of Lourdes Catholic Church, 8200 Woodman Rd. Henrico, VA, on Sat. Jan. 28th at 1 PM, the family will receive friends at the church...Article LinkSupport the show

WCBU's On Deck has everything you need to know to start your day for Friday, December 16th. You'll hear where things stand with Peoria County's Auditor position, plus on this week's episode of Out and About, Dr. Joseph Henry and guest artist Angela Born from the Peoria Area Civic Chorale join host Jenn Gordon to talk about An American Family Christmas.

On this week's episode of Out and About, Dr. Joseph Henry and guest artist Angela Born from the Peoria Area Civic Chorale join host Jenn Gordon to talk about An American Family Christmas!

The Greg and Dan Show speaks with Dr. Joseph Henry of the Peoria Area Civic Chorale about the 40th annual An American Family Christmas production on Friday and Saturday, December 16th & 17th at 7:30 pm and Sunday, December 18th at 2:30 pm at Five Points Washington.  This year's performances will include many contemporary arrangements of classic Christmas carols and secular holiday favorites. Soprano Angela Born, a Dunlap High School graduate, is a Chicago-based opera theater performer and the guest artist for the holiday series. Tickets can be purchased at peoriacivicchorale.org. See omnystudio.com/listener for privacy information.

Former Florida Gator Tight End Tate Casey joins the show! Casey shares stories about playing for Urban Meyer, playing with Tim Tebow, and previews the upcoming matchup with the #1 Georgia Bulldogs. Other guests include Meadow Barrow, Joseph Henry, and Chris Doering. Learn more about your ad choices. Visit megaphone.fm/adchoices

An intimate conversation about the life, faith, and legacy of Rev. Aimee Garcia Cortese with her only son, Rev. Joseph Henry Cortese. www.crossroadstabernacle.com www.josephcortese.com Podcasts - Aimee Garcia Cortese --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/annette-ortiz-mata/message Support this podcast: https://anchor.fm/annette-ortiz-mata/support

The Florida Gators pulled off the biggest upset of the young college football season Saturday, taking down the seventh-ranked Utah Utes 29-26. The Alligator sports editor Joseph Henry joins the show to talk all about the win, Anthony Richardson and what the rest of the football season could look like.

Jackson State, Florida A&M, and Tennessee State are all building strengths, JSU turns a weakness into a strength while Florida A&M and Tennessee State are building on top of a strength. Jackson State brought in Sy'veon Wilkerson, 1st Team All MEAC player from Delaware State, FAMU added to the coaching staff, and Tenn St. added a player from Georgia Tech and Austin Peay State. Jackson State said they wanted to improve the running game this offseason. Rather than that being lip service, it was an initiative they committed to by bringing in Sy'veon Wilkerson and Willis Patrick. Sy'veon Wilkerson was a freshman stud at Delaware State and even a first team all MEAC player. Patrick was voted Offensive Lineman of the year in the conference while playing at Angelo State. This should be a good pair to jumpstart the running attack of JSU. Florida A&M is building on top of a strength which was running the football. Bishop Bonnett was one of the best running backs in the SWAC last year. He ranked high in total yards and at the top of yards per carry. His running mate Terrell Jennings was also high in that category. The Rattlers just brought 2 coaches in to help continue the success. Joseph Henry returns to FAMU after time at LSU, Arkansas, and Missouri. Marcus Windham led a dynamic duo at Delta State. Tennessee State built on 2 strengths, running back and defensive line. Devin Starling had a good freshman season. Eddie George won't abandon the run and he brought in Tony Amerson from Georgia Tech. He shouldn't threaten Starling's job but will be a good compliment. The Tigers also scored another Austin Peay transfer, Terrell Allen. Terrell Allen will pair with Tadarrius Patterson to give Tennessee State the 2nd and 3rd leading sack artists in the OVC. Support Us By Supporting Our Sponsors! Built Bar Built Bar is a protein bar that tastes like a candy bar. Go to builtbar.com and use promo code “LOCKED15,” and you'll get 15% off your next order. BetOnline BetOnline.net has you covered this season with more props, odds and lines than ever before. BetOnline – Where The Game Starts! Rock Auto Amazing selection. Reliably low prices. All the parts your car will ever need. Visit RockAuto.com and tell them Locked On sent you. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Jackson State, Florida A&M, and Tennessee State are all building strengths, JSU turns a weakness into a strength while Florida A&M and Tennessee State are building on top of a strength. Jackson State brought in Sy'veon Wilkerson, 1st Team All MEAC player from Delaware State, FAMU added to the coaching staff, and Tenn St. added a player from Georgia Tech and Austin Peay State.Jackson State said they wanted to improve the running game this offseason. Rather than that being lip service, it was an initiative they committed to by bringing in Sy'veon Wilkerson and Willis Patrick. Sy'veon Wilkerson was a freshman stud at Delaware State and even a first team all MEAC player. Patrick was voted Offensive Lineman of the year in the conference while playing at Angelo State. This should be a good pair to jumpstart the running attack of JSU.Florida A&M is building on top of a strength which was running the football. Bishop Bonnett was one of the best running backs in the SWAC last year. He ranked high in total yards and at the top of yards per carry. His running mate Terrell Jennings was also high in that category. The Rattlers just brought 2 coaches in to help continue the success. Joseph Henry returns to FAMU after time at LSU, Arkansas, and Missouri. Marcus Windham led a dynamic duo at Delta State.Tennessee State built on 2 strengths, running back and defensive line. Devin Starling had a good freshman season. Eddie George won't abandon the run and he brought in Tony Amerson from Georgia Tech. He shouldn't threaten Starling's job but will be a good compliment. The Tigers also scored another Austin Peay transfer, Terrell Allen. Terrell Allen will pair with Tadarrius Patterson to give Tennessee State the 2nd and 3rd leading sack artists in the OVC.Support Us By Supporting Our Sponsors!Built BarBuilt Bar is a protein bar that tastes like a candy bar. Go to builtbar.com and use promo code “LOCKED15,” and you'll get 15% off your next order.BetOnlineBetOnline.net has you covered this season with more props, odds and lines than ever before. BetOnline – Where The Game Starts!Rock AutoAmazing selection. Reliably low prices. All the parts your car will ever need. Visit RockAuto.com and tell them Locked On sent you. Learn more about your ad choices. Visit podcastchoices.com/adchoices

When a family discovered a torso in a cave in Idaho, police were curious. When a little girl found a hand twelve years later, they were interested. A team of anthropologists would go on to find the remnants of this dismembered man, and after sifting through nearly 32,000 DNA matches, they found his identity. Turns out that this victim was a really bad guy. His name was Joseph Henry Loveless—at least, that was one of his names.

In today's session I'm joined by economist and numbers guru, Joseph Henry where we will be debating the merits of different stat generation methods. In Tricks of the Trade we give you several examples of different stat generation methods that you can use in your own games.Keywords: dnd, D&D, dnd podcast, dungeons and dragons, podcast, ttrpg, rpg, roleplaying, roleplaying game, DM, dungeon master, game master, dnd ideas, Podcast Art by Kyle BaerlocherIntro music by 33nano from Outro music by GabrielDouglas from PixabaySupport the show

Dr. Joseph Henry of the Peoria Area Civic Chorale stops by The Greg and Dan Show to spotlight the upcoming concert “Love, Laughter, and Happiness” on Friday, May 6th and Saturday, May 7th at Five Points Washington at 7:30 pm.  See omnystudio.com/listener for privacy information.

Subscribe Apple | Google | Spotify | Stitcher | iHeart   Podchaser Leave a Review   Support The Daily Gardener Buy Me A Coffee    Connect for FREE! The Friday Newsletter |  Daily Gardener Community   Historical Events Today is National Zucchini Bread Day.   1851 Birth of George Herbert Engleheart, English clergyman and daffodil breeder. In 1889, George began breeding daffodils - some 700 varieties in his lifetime. Fans of Beersheba, Lucifer, or White Ladyowe a debt of gratitude to Reverend Engleheart. George spent every spare minute breeding, and his parishioners would often find a note tacked to the church door saying, No service today, working with daffodils.   1852 Birth of Marcus Jones, American geologist, mining engineer, and botanist. Marcus's mother loved plants, and every day, she sent Marcus to gather fresh flowers, which she displayed on the family's mantle. This daily chore was the beginning of his passion for botany. Marcus won national recognition for his work as a prominent botanist of the American West, and in 1923, he sold his personal herbarium for $25,000 - an impressive amount at the time. To this day, his collection represents the largest archive of plants from Utah. Marcus died in 1934 in San Bernardino, California. At the age of 81, he returned from a plant collecting trip at Lake Arrowhead when another driver hit his car. As seatbelts wouldn't be invented for another 25 years, Jones was ejected from his vehicle and died from a skull fracture.  Jones columbine, Aquilegia jonesii (ii = "ee-eye") is named for him. It is rare and, like most columbines, does not transplant well. Jonesii plants and seeds are sold by select nurseries.   1925 Birth of Joseph Henry Maiden, English-Australian botanist. Born in London, Joseph immigrated to New South Wales, Australia, hoping that the climate would improve his health. Joseph quickly landed a job as a museum curator in Sydney, and he also married a local woman named Eliza Jane Hammond. During his time in Australia, Joseph contributed to understanding Australian flora, especially the Eucalyptus genus.  After thoroughly studying Australian woods and essential oils, Joseph wrote his book called The Useful Native Plants of Australia. In 1896, Joseph was appointed the Director of the Sydney Botanic Gardens. In total, Joseph served as a botanist in Australia for 43 years. As for his Australian legacy, Joseph is remembered every September 1st, the first day of spring down under. It's also known as Wattle Day or Acacia Day. In Australia, the Wattle is a common name for Acacia. Recognizing their beauty and value, Joseph established the Wattle Day League, which fought to make the Golden Wattle (Acacia pycnantha "ah-KAY-see-ah pik-NANTH-ah") Australia's national floral emblem, and he also worked to establish Wattle Day. Since the inception of Wattle Day in 1909, Australians have worn a Wattle blossom, which looks like a little yellow pompom, in honor of the day. The Wattle blossom is also a favorite with pollinators. As plants, Wattles are tough evergreen shrubs and trees that can withstand Australia's droughts, winds, and bushfires. There are 760 Wattle species native to Australia's forest understory, woodlands, and open scrub. The common name Wattle refers to an old germanic term for weaving and the English craft of building with interwoven flexible twigs and branches. As the English settled in Australia, they often harvested Wattle (Acacia) and used it in their building construction. And here's a fun fact about Wattles (Acacia): Giraffes love to eat them.   1873 Birth of Walter de la Mare, English poet, short story writer, and novelist. He is best remembered for his works for children. In his poem, Peacock Pie, Walter wrote: A poor old Widow in her weeds Sowed her garden with wild-flower seeds; Not too shallow, and not too deep, And down came April -- drip -- drip -- drip. Up shone May, like gold, and soon Green as an arbour grew leafy June. Weeps she never, but sometimes sighs, And peeps at her garden with bright brown eyes; And all she has is all she needs -- A poor Old Widow in her weeds.   Grow That Garden Library™ Book Recommendation The Essential Garden Design Workbook by Rosemary Alexander and Rachel Myers This book came out in 2017, and the subtitle is Completely Revised and Expanded. Well, the original version of this book was a best-selling classic. This is the upgraded book that came out five years ago. In this book, the eminent designer and educator Rosemary Alexander teamed up with rising design star Rachel Myers. And what these two women did is they share new garden plans, a ton of new photos and diagrams, and updated profiles of their 50 top plants that they think are timeless and that should be used by today's designers. So there are all kinds of fantastic, modern tips and advice in this book. This is also an excellent book for designers and gardeners interested in incorporating sustainability or plant diversity into their plans. Rosemary and Rachel show how to integrate computer-aided design into the garden design process.  And this book is perfect for folks wanting to start a garden design business. Now, of course, nowadays, you don't have to be an artist to be a landscape designer or to convey what you want to do with a particular garden or a job site. But you do need to know how to do the basics. You have to be able to survey a site and draw a plan to scale or use the right software to do that. Then if you're making a more significant presentation, maybe to a company or to an Arboretum, you'll need to include specific details, visuals, and even a mood board. And of course, costing if you want to land their proposal. And so this book gives you everything from soup to nuts on garden design. As Rosemary says, she believes that garden design is one of the most satisfying and rewarding professions - and I have many friends who would agree with her. Now when Gardens Illustrated reviewed this book, they said, The attention to detail at every stage is fantastic. Even if you don't want to be a designer, this book is worth having. This book is a big one. It's 392 pages of garden design - for students, professionals, and anyone looking to create a well-designed outdoor space. You can truly learn from the experts, and they will share it in detail in this book. You can get a copy of The Essential Garden Design Workbook by Rosemary Alexander and Rachel Myers and support the show using the Amazon link in today's show notes for around $16.   Botanic Spark 1912 Birth of Julia Francis McHugh Morton, American author and botanist. A Fellow of the Linnean Society, Julia Morton was a famous expert and lecturer on plants. She was revered especially for her knowledge of plant medicine and toxicity. Known as the poison-plant lady, Julia worked to educate the public through letters and phone calls, lectures, and articles - even creating posters designed for hospital emergency rooms. Among the many ER calls Julia received was one from a doctor in Scotland. When a patient fresh from a Jamaican holiday was gravely ill, Julia deduced that a toxic castor bean from a souvenir necklace had been ingested. Over the years, Julia was the subject of many newspaper articles. Clever headlines showcased Julia's expertise, "She gets to the root of problems" and "She leaves no leaf unturned." In 1988, The Miami News published an article about Julia's help with a murder case of a teenage girl. The girl's car was found in the Dadeland Mall parking lot. The police brought Julia a half-inch blade of grass that was found stuck to the door handle of the car and some pieces of leaves that were wedged inside the door. Julia identified the grass as Giant Burma Reed and the leaves as undeveloped leaflets of Spanish Needles. She concluded that a short distance from the Dadeland Mall (perhaps near a nursery in a tall patch of Burma Reed), police might find the girl's body. Julia also predicted there were two killers. She correctly assumed that one had wet hands and had left Burma Reed on the driver's door, while the other had closed the passenger door so quickly it clipped the Spanish Needles. The following day, police officers found an area that matched Morton's description and solved their case. Like Marcus Jones, Julia Morton died in a car accident in 1996. She was 84. It was Julia Morton who said, Plants are always up to something.  So I don't take a vacation.  I operate on solar energy.  I can only stay indoors a certain length of time. Thanks for listening to The Daily Gardener And remember: For a happy, healthy life, garden every day.

Russell & Robert meet the ONE AND ONLY writer, actor, comedian, global icon AISLING BEA!!!Recorded at Aisling's home in London on Fireworks night 5th November, we speak about growing up in Kildare, Ireland and an inspiring art teacher Gill Berry who transformed the way Aisling and her sister, and highly respected costume designer, Sinéad Kidao saw the world! We discuss how art education can help to come to terms with her childhood grief and many of life's challenges and the lasting impact of Gill's art lessons on Aisling's writing including her award winning TV series ‘This Way Up'.We learn about Aisling's passion for collecting and living with art including artworks by the late painter Bartholomew Beal who passed away in 2019, fellow comedian Joe Lycett, cartoonist Will McPhail, Charlie Mackesy, Annie McGrath, Eleanor Thom, Lynn Kennedy, Oliver Kilby and Clare Henderson. We explore the importance of playfulness, combatting writers block, happy memories of her mother, a former jockey, and their creative home environment to help Aisling to be herself and fulfil her potential.We discuss her brother in law's Nebbia Works' recent installation at V&A, a self-supporting pavilion from simple aluminium sheets as part of the London Design Festival to highlight the material's sustainable potential. We learn about Sound Advice is a platform exploring spatial inequality. Sound Advice is co-hosted by Pooja Agrawal and Joseph Henry, urbanists who met working at the Greater London Authority. They share their interests for fighting inequality both in the built environment and in the sector.Follow @WeeMissBea on Instagram. Aisling's Bafta award-winning TV show 'This Way Up' Series 1 and 2 is available to stream now on All 4 https://www.channel4.com/programmes/this-way-up. Her new movie 'Home Sweet Home Alone' is also OUT NOW just in time for the holidays!For images of all artworks discussed in this episode visit @TalkArt. Talk Art theme music by Jack Northover @JackNorthoverMusic courtesy of HowlTown.com We've just joined Twitter too @TalkArt. If you've enjoyed this episode PLEASE leave us your feedback and maybe 5 stars if we're worthy in the Apple Podcast store. For all requests, please email talkart@independenttalent.com See acast.com/privacy for privacy and opt-out information.

On this week's episode of Out and About, Dr. Joseph Henry joins Jenn Gordon to talk about ‘An American Family Christmas'. The annual holiday concert is known for featuring a variety of musical selections that appeal to all ages. This year's music includes contemporary arrangements of favorite hymns such as O Come All Ye Faithful, O Holy Night, O Little Town of Bethlehem and Silent Night, and secular favorites like It's the Most Wonderful Time of the Year. The concert takes place at Five Points Washington December 17 – 19. For tickets and more information visit Peoria Area Civic Chorale.

Dr. Joseph Henry, Director for the Peoria Area Civic Chorale, joins The Greg and Dan Show to preview the popular production An American Family Christmas happening from December 17-19 at Five Points Washington.  See omnystudio.com/listener for privacy information.

In 2019, a John Doe that was found in a cave in Idaho was identified by the DNA Doe Project. Listen in as Abby and Ericka tell you about the century old cold case that led to the discovery of a local bootlegger and murder. Sources: https://www.washingtonpost.com/history/2020/01/02/he-escaped-jail-after-killing-his-wife-century-ago-now-his-headless-torso-has-been-identified-through-dna/ https://www.wired.com/2015/05/mystery-torso-buffalo-cave/ https://www.cbsnews.com/news/authorities-recruit-idaho-state-university-to-help-solve-murder-mystery-in-caves/ https://localnews8.com/news/idaho/2019/11/13/researchers-identify-clark-county-john-doe-discovered-in-1979/ https://dnadoeproject.org/case/clark-county-john-doe/ https://www.ksl.com/article/46697841/headless-torso-found-in-idaho-cave-identified-as-outlaw-who-killed-wife-with-ax https://www.facebook.com/bootleggersgrave https://www.ksl.com/article/50254222/new-haunted-attraction-tells-story-of-105-year-old-unsolved-murder --- Send in a voice message: https://anchor.fm/crimeovercoffee/message Support this podcast: https://anchor.fm/crimeovercoffee/support

Today we travel back in time to tell you the tale of Joseph Henry Loveless, bootlegger, outlaw, and accused murderer. After escaping from jail after being arrested for the murder of his wife, Joseph Loveless disappeared without a trace. Decades later, a family searching for arrowheads in an Idaho cave discovered a headless torso in a burlap bag, and set off the events that would help solve a multi-generational unsolved mystery. Ft. a personal spooky story, cops just really enjoying the thrill of the hunt, a composite picture made up of relatives that will haunt your nightmares, and "so what, no head?" references Sources: Wikipedia - Joseph Henry Loveless, NBC News - Human remains found in Idaho cave identified as outlaw who died over 100 years ago, CBS News - headless torso found in Idaho cave identified as outlaw who escaped jail in 1916 --- Send in a voice message: https://anchor.fm/olympiaoddities/message Support this podcast: https://anchor.fm/olympiaoddities/support

With a name like that, who needs an introduce or description. Tune into an amazing episode and one of our favs to date.

news birthdays/events super popular tech that no one has anymore part of food that you normally throw away but should eat news most popular superheroes around the world do you feel safer or less safe when you watch "true crime" shows on tv game: slogan game news what do you insist on doing the "old fashioned way" things you don't have to be good at to love doing game: mindtrap news what celebrity/famous person do you feel sorry for..why? awkward life moments from buzzfeed goodbye/fun facts....dits and dahs or dots and dashes. The name “morse code” has been inspired by the inventor of the telegraph; Samuel Morse. In 1836, Samuel Morse and his compatriots, Alford Vail and Joseph Henry developed morse code One of the best things to do on Morse Code Day is to learn more about Morse code! Morse code is in danger of disappearing as a means of communications. As of 2007 , knowledge of morse code is no loner a requirement for a ham radio license. This should not be too difficult to do when you consider all of the information that is on the Internet today.

In this episode of NomadWolf, we are joined with trail runner, Ironman, adventure racer and CEO, Joseph Henry.  Recently coming back to place 4th in his division at the KMK 50k just 3 weeks after his back-buckling incident at Thailand By UTMB, we dive into the many experiences that has made him able to bounce back into form so quickly from projects that don't go as planned.As with many great athletes we've been fortunate to interview, Joseph also finds strength in being able to use previous experiences, even the unfortunate ones such as failure and injury, as a means to improve oneself.  A stickler for incremental gains, Joseph has been able to share plenty of time he's been able to win over an extra 10%-15% by focusing on the little things.Not only that but he discusses everything he's been able to take from endurance sports such as triathlon and ultra running into the sport of business.  And the insight you're able to gain from first hand experience during training and racing can be directly be implemented into the strategy used to grow your business.  We also go over the various philosophies that Joseph uses to maintain his demanding schedule and high performance in all areas of life.Overall, this chat was amazing and has plenty of pockets of knowledge if listen closely.  We're already excited to have him back on.  Enjoy! Connect with Joseph Henry...  Facebook: https://www.facebook.com/joseph.henry.562Instagram: https://www.instagram.com/travel.eat.sport/Agency: http://vivaldipr.com/

The latest upateon the Access and Forward Looking Charges SCR, with Andrew Self and Jon Parker from Ofgem, and Joseph Henry from the ESO.

Today we celebrate the man known as the “Pansy King.” We'll also learn about the Anglo-Australian botanist who first described much of the Eucalyptus genus. We remember the American botanist who had a favorite plant he liked to use in the study of heredity - and it wasn't peas. We salute one of America’s most popular naturalists. We Grow That Garden Library™ with a book about one of my favorite gardeners, and ironically, she went by the name Bunny. And then we’ll wrap things up with the woman who introduced the Dahlia to England.   Subscribe Apple | Google | Spotify | Stitcher | iHeart To listen to the show while you're at home, just ask Alexa or Google to “Play the latest episode of The Daily Gardener Podcast.” And she will. It's just that easy.   The Daily Gardener Friday Newsletter Sign up for the FREE Friday Newsletter featuring: a personal update from me garden-related items for your calendar The Grow That Garden Library™ featured books for the week Gardener gift ideas Garden-inspired recipes Exclusive updates regarding the show and more. Plus, each week, one lucky subscriber wins a book from the Grow That Garden Library™ bookshelf.   Gardener Greetings Send your garden pics, stories, birthday wishes, and so forth to Jennifer@theDailyGardener.org.   Curated News Revisiting Garden Dreams | The Daily Gardener Yes, I'd love to have a garden of my own — spacious and full of everything that is fragrant and flowering. But if I don't succeed, never mind — I've still got the dream. — Ruskin Bond, Indian writer, children's author, and novelist, Rain in the Mountains: Notes from the Himalayas   Facebook Group If you'd like to check out my curated news articles and blog posts for yourself, you're in luck because I share all of it with the Listener Community in the Free Facebook Group - The Daily Gardener Community. So, there’s no need to take notes or search for links. The next time you're on Facebook, search for Daily Gardener Community where you’d search for a friend... and request to join. I'd love to meet you in the group.   Important Events November 16, 1964    Today is the anniversary of the death of the Swiss-born naturalist, florist, and plant breeder Denys Zirngiebel. After marrying his wife Henrietta, the Denys immigrated to America. Once he established a home in Needham, Massachusetts, Denys sent for his wife and little boy. Denys and Henrietta had four children. Their only daughter (also named Henriette) married Andrew Newell Wyeth, and their son was NC Wyeth, the Realistic Painter. During the 1860s, Denys worked for the Arnold Arboretum at Harvard University. After purchasing a 35-acre tract of land along the Charles River in Needham, Denys started his floral business. An excellent businessman, Denys expertly marketed his inventory. Each week, Denys shipped flowers to both the White House and the State Department. In a nod to his Swiss heritage, Denys was the first person in America to cultivate the Giant Swiss Pansy successfully. Denys’s Needham nursery grew so many Giant Swiss Pansies that the town adopted the flower as their floral emblem, and Denys became known as the “Pansy King.”   November 16, 1925 Today is the anniversary of the death of the botanist Joseph Henry Maiden. Born in London, Joseph immigrated to New South Wales, Australia, hoping that the climate would improve his health. Joseph quickly landed a job as a museum curator in Sydney, and he also married a local woman named Eliza Jane Hammond. During his time in Australia, Joseph made a significant contribution to understanding Australian flora, especially the Eucalyptus genus.  After thoroughly studying Australian woods and essential oils, Joseph wrote his book called The Useful Native Plants of Australia. In 1896, Joseph was appointed the Director of the Sydney Botanic Gardens. In total, Joseph served as a botanist in Australia for 43 years. As for his Australian legacy, Joseph is remembered every September 1st, which is the first day of spring, also known as Wattle Day or Acacia Day. In Australia, the Wattle is a common name for Acacia. After appreciating their beauty and value, Joseph established the Wattle Day League, which fought to make the Golden Wattle (Acacia pycnantha "ah-KAY-see-ah pik-NANTH-ah") Australia’s national floral emblem, and he also worked to establish Wattle Day. Since the inception of Wattle Day in 1909, Australians have worn a Wattle blossom, which looks like a little yellow pompom in honor of the day. The Wattle blossom is also a favorite with pollinators. As plants, Wattles are tough evergreen shrubs and trees that can withstand Australia's droughts, winds, and bushfires. There are 760 Wattle species native to Australia’s forest understory, woodlands, and open scrub. The common name Wattle refers to an old germanic term for weaving and the English craft of building with interwoven flexible twigs and branches. As the English settled in Australia, they often harvested Wattle (Acacia) and used it in their building construction. And here’s a fun fact about Wattles (Acacia): Giraffes love to eat them.   November 16, 1954 Today is the anniversary of the death of the prominent American botanist and geneticist Albert Francis Blakeslee. For his doctoral dissertation, Albert revealed incredible new facts about bread molds: bread molds can be male or female, and bread molds have sex. In 1937, Albert proved that colchicine caused chromosomes to double in plant cells, causing an outcome known as polyploidy. For plant breeders, polyploidy results in increased plant vigor and overall superiority. In addition to his work with fungi and colchicine, Albert studied the genetics of weeds. Albert was especially fond of the very poisonous and rank-smelling Jimsonweed plant or Datura stramonium (“duh-too-ruh stra-MO-nee-um"). One of Albert’s friends once remarked that Albert had two great loves — his wife Margaret and Datura, and in that order. Datura is commonly called the thorn apple or the devil’s apples, which gives a clue to Datura as a nightshade plant since nightshades were historically thought to be evil. The American lyrical poet and playwright Edna St. Vincent Millay threw some shade at Datura in her poem “In the Grave No Flowers," writing: Here the rank-smelling Thorn-apple,—and who Would plant this by his dwelling?  Well, Edna’s verse upset Albert, and he sent her a letter: "I thought I would write to you, and … answer... your question by saying that I would plant this by my dwelling and have done so for the last thirty years rather extensively. It turns out that this plant (Datura stramonium) is perhaps the very best plant with which to discover principles of heredity." A highly invasive plant, the Algonquin Indians and other ancient peoples regarded Datura as a shamanistic plant and smoked it to induce intoxication and hallucinations or visions. The name Datura is from an early Sanskrit word meaning “divine inebriation.” Now Datura's common name, Jimsonweed, is derived from Jamestown’s colonial settlement, where British soldiers were given a salad made with boiled “Jamestown weed” or Jimsonweed. For days after eating the greens, instead of quelling the colonial uprising known as the Bacon rebellion, the British soldiers turned fools, blowing feathers in the air, running about naked, and acting entirely out of their minds.   Unearthed Words November 16, 1964 Today is the anniversary of the death of the Harvard botanist, Naturalist, Washington Post nature columnist, and author, Donald Culross Peattie, who died at 66. During his lifetime, Donald Peattie was regarded as the most read nature writer in America. Donald had an older brother named Roderick, who was a geographer and an essayist. Of his younger brother Donald, Roderick once wrote: “My young brother Donald was very skinny and quite philosophical. He took every faith but theosophy. He had a wonderful memory and a love of beauty, which still marks his life. Doubtless, he was a genius, but I thought him a pest.” Here are some quotes by Donald Culross Peattie: Winter is a study in halftones, and one must have an eye for them or go lonely. — Donald Peattie, American botanist, naturalist, and author, An Almanac for Moderns, 1935   Limber Pines have a way of growing in dramatic places, taking picturesque attitudes, and getting themselves photographed, written about, and cared for... — Donald Peattie, American botanist, naturalist, and author   A hummingbird is a feathered prism, a living rainbow; it captures the very sunlight. — Donald Peattie, American botanist, naturalist, and author   If the Oak is King of Trees, then the White Oak is King of Kings. — Donald Peattie, American botanist, naturalist, and author   Grow That Garden Library The Gardens of Bunny Mellon by Linda Jane Holden This book came out in 2018, and it is absolutely gorgeous and should be; every page is Bunny Mellon. When she was alive, Rachel “Bunny” Mellon’s greatest love was garden design. Her husband, Paul Mellon, was one of America’s wealthiest men. Together, Bunny and Paul maintained five homes in New York, Cape Cod, Nantucket, Antigua, and Upperville, Virginia. In addition to designing the gardens for all of her homes, Bunny designed gardens for some of her closest friends, including the Rose Garden and the East Garden at the White House and the home of Hubert de Givenchy. These gardens are all featured in Linda’s beautiful book. In the book, Linda thoughtfully includes Bunny’s garden plans, sketches, and watercolors (which I found fascinating) along with old photographs of Oak Spring, the Mellon estate in Upperville. And Linda had the gift of conducting extensive interviews with Bunny before she died in 2014, which gives her book an increased feeling of insight and authenticity. This book is 308 pages of Bunny Mellon and her Gardens, and it really belongs in any serious garden library. You can get a copy of The Gardens of Bunny Mellon by Linda Jane Holden and support the show using the Amazon Link in today's Show Notes for around $35   Today’s Botanic Spark Reviving the little botanic spark in your heart November 16, 1845   Today is the anniversary of the death of the English political hostess and flower lover Elizabeth Fox, also known as Baroness Holland. When she was 15, Elizabeth married Sir Godfrey Webster, who was 20 years her senior. After having five children in six years, Elizabeth began an affair with a Whig politician named Henry Fox, the 3rd Baron Holland, and she even had a child by him. Two days after divorcing Godfrey, Elizabeth quickly married Henry, and together they had six more children. A domineering woman to her husband and her children, and a zealous socialite, Elizabeth is remembered for introducing the Dahlia to England. In 1804, the botanist Antonio José Cavanilles ("Cah-vah-nee-yes") gave seed from the Dahlia pinnata to Elizabeth during her trip to Madrid’s Royal Botanic Gardens. Once she returned to England, Elizabeth’s dahlia was successfully cultivated in her gardens at Holland House. Twenty years after Elizabeth brought the Dahlia to England, her husband Henry included these words in a little love note: “The dahlia you brought to our isle Your praises forever shall speak; Mid gardens as sweet as your smile, And in color as bright as your cheek."   Thanks for listening to The Daily Gardener, and remember: "For a happy, healthy life, garden every day."

San Francisco, 1895. One of the more notorious trials of the 19th Century was that of Theo Durrant, "the Demon of the Belfry," for the murders of two young ladies in Emmanuel Baptist Church. Podcast Site: https://forgottendarkness.podbean.com/ Twitter: https://twitter.com/PodcastDarkness Instagram: https://www.instagram.com/agable_fd/ Part of the Straight Up Strange Network: https://www.straightupstrange.com/ Opening music from https://filmmusic.io. "Dark Child" by Kevin MacLeod (https://incompetech.com). License: CC BY (http://creativecommons.org/licenses/by/4.0/) Closing music by Soma.   SOURCES “A Bloody Shoe is Found in the Church.” San Francisco Call, April 21, 1895. “A Dreadful Affair!” Boston Globe, May 24, 1875. “A Horrible Tragedy in a Church.” San Francisco Chronicle, April 14, 1895. “A Murderer Hanged.” Morrisville (VT) News and Citizen, June 1, 1876. “Alleged Expose of Theo. Durrant.” Spokane Spokesman-Review, August 21, 1895. “Blacker Grows the Cloud Over Emmanuel Baptist Church.” San Francisco Call, April 15, 1895. “Blanche Lamont's Ring.” Downs (KS) Times, September 26, 1895. “Blood Stained Coat Found in Berkeley.” San Francisco Call, April 23, 1895. “Durrant and His Girl Companion Traced Beyond Church Gate.” San Francisco Chronicle, September 18, 1895. “Durrant Rode With A Bundle.” San Francisco Examiner, April 21, 1895. “Durrant Will Hang.” Fort Wayne Gazette, May 16, 1897. “Durrant's Story Ended.” Topeka Daily Capital, October 12, 1895. “Five Years of Undetected Crimes.” San Francisco Call, August 7, 1898. “Flimsy Yarn.” Xenia (OH) Daily Gazette, October 28, 1895. “Fluegel is in a Fix.” San Francisco Chronicle, January 3, 1895. “Forging the Chain.” Vancouver Daily World, April 17, 1895. “George King to Testify To-day.” San Francisco Chronicle, September 18, 1895. “Her Aim Was Bad.” San Francisco Call, June 9, 1891. “Martin Quinlan's Victim.” San Francisco Examiner, September 16, 1891. “Missing From Home.” San Francisco Chronicle, April 10, 1895. “Planning Alibis for Durrant.” San Francisco Examiner, October 29, 1895. “Press Privileges.” Champaign (IL) Daily Gazette, October 4, 1895. “Quinlan Pugilistically Inclined.” San Francisco Call, August 5, 1891. “Rev. J. George Gibson Pays His Respects to Eugene Deuprey.” San Francisco Chronicle, October 1, 1895. “Secretary McCoy of the Y.M.C.A. Is a New Figure in the Durrant Trial.” San Francisco Chronicle, October 2, 1895. “She Tried To Keep Her Secret.” San Francisco Examiner, September 14, 1895. “Slayer of M.D. Foley Becomes a Bride.” San Francisco Examiner, January 5, 1899. “Still After Gibson.” San Francisco Call, April 26, 1895. “Taken Into the Mission.” San Francisco Examiner, September 17, 1895. “The Durrant Trial.” Chilliwack (BC) Progress, October 2, 1895. “The Missing Lady.” Anaconda (MT) Standard, April 11, 1895. “The New Witness Against Durrant.” San Francisco Examiner, August 17, 1895. “Theo. Durrant's Double.” Saint Paul Globe, August 3, 1895. “Think He is Insane.” St. Louis Post-Dispatch, July 25, 1895. Adams, Samuel Hopkins. The Great American Fraud: Articles on the Nostrum Evil and Quacks. New York: P.F. Collier & Sons, 1905. Jackson, Joseph Henry and Lenore Glen Offord. The Girl in the Belfry. Greenwich, CT: Fawcett, 1957. Peixotto, Edgar D. Report of the Trial of William Henry Theodore Durrant. Detroit: Collector Publishing, 1899. http://www.murderbygaslight.com/2013/08/the-boston-belfry-tragedy.htm https://casebook.org/dissertations/rip-teascandal.html#:~:text=In%20a%20book%20I%20haven%E2%80%99t%20read%2C%20The%20Bell,Gibson%2C%20resigned%20his%20parish%20in%20Scotland%20in%201887.

Hey Guys! In honor of the show's two year anniversary, all of our merch is 20% off! (We tried to make it 50% off but Teespring wouldn't let us.) Just use the code 2YEARS at checkout. There's a link to our merch in our instagram bio, or you can find it through our website! www.mysteryteaminc.com

Today we're going to review the innovations in electricity that led to the modern era of computing.  As is often the case, things we knew as humans, once backed up with science, became much, much more. Electricity is a concept that has taken hundreds of years to really take shape and be harnessed. And whether having done so is a good thing for humanity, we can only hope.  We'll take this story back to 1600. Early scientists were studying positive and negative elements and forming an understanding that electricity flowed between them. Like the English natural scientist, William Gilbert  - who first established some of the basics of electricity and magnetism in his seminal work De Magnete, published in 1600, when he coined the term electricity. There were others but the next jump in understanding didn't come until the time of Sir Thomas Browne, who along with other scientists of the day continued to refine theories. He was important because he documented where the scientific revolution was in his 1646 Pseudodoxia Epidemica. He codified that word electricity. And computer by the way.  And electricity would be debated for a hundred years and tinkered with in scientific societies, before the next major innovations would come. Then another British scientist, Peter Collinson, sent Benjamin Franklin an electricity tube, which these previous experiments had begun to produce.  Benjamin Franklin spent some time writing back and forth with Collinson and flew a kite and proved that electrical currents flowed through a kite string and that a metal key was used to conduct that electricity. This proved that electricity was fluid. Linked capacitors came along in 1749. That was 1752 and Thomas-Francois Dalibard also proved the hypothesis using a large metal pole struck by lightning.  James Watt was another inventor and scientist who was studying steam engines from the 1760s to the late 1790s. Watt used to quantify the rate of energy transfer, a unit to measure power. Today we often measure those watts in terms of megawatts. His work in engines would prove important for converting thermal into mechanical energy and producing electricity later. But not yet.  1799, Alessandro Volta built a battery, the Volta Pile. We still refer to the resistance of an ohm when the current of an amp flows through it as a volt. Suddenly we were creating electricity from an electrochemical reaction.  Humphry Davy took a battery and invented the “arc lamp.” By attaching a piece of carbon that glowed to it with wires. Budding scientists continued to study electricity and refine the theories. And by the 1820s, Hans Christian Orsted proved that an electrical current creates a circular magnetic field when flowing through a wire. Humans were able to create electrical current and harness it from nature. Inspired by Orsted's discoveries, André-Marie Ampère began to put math on what Orsted had observed. Ampére observed two parallel wires carrying electric currents attract and that they repeled each other, depending on the direction of the currents, the foundational principal of electrodynamics. He took electricity to an empirical place. He figured out how to measure electricity, and for that, the ampere is now the unit of measurement we use to track electric current. In 1826 Georg Ohm defined the relationship between current, power, resistance, and voltage. This is now called “Ohms Law” and we still measure electrical resistance in ohms.  Michael Faraday was working in electricity as well, starting with replicating a voltaic pile and he kinda' got hooked. He got wind of Orsted's discovery as well and he ended up building an electric motor. He studied electromagnetic rotation, and by. 1831 was able to generate electricity using what we now call the Faraday disk. He was the one that realized the link between the various forms of electricity and experimented with various currents and voltages to change outcomes. He also gave us the Faraday cage, Faraday constant, Faraday cup, Faraday's law of induction, Faraday's laws of electrolysis, the Faraday effect, Faraday paradox, Faraday rotator, Faraday wave, and the Faraday wheel. It's no surprise that Einstein kept a picture of Faraday in his study.  By 1835, Joseph Henry developed the electrical relay and we could send current over long distances.  Then, in the 1840s, a brewer named James Joule had been fascinated by electricity since he was a kid. And he discovered the relationship between mechanical work and heat. And so the law of conservation of energy was born. Today, we still call a joule a unit of energy. He would also study the relationship between currents that flowed through resistors and how they let off heat, which we now call Joules first law. By the way, he also worked with Lord Kelvin to develop the Kelvin scale.  1844, Samuel Morse gave us the electrical telegraph and Morse code. After a few years coming to terms with all of this innovation, JC Maxwell unified magnetism and electricity and gave us Maxwell's Equations, which gave way to electric power, radios, television, and much, much more.  By 1878 we knew more and more about electricity. The boom of telegraphs had sparked many a young inventor into action and by 1878 we saw the lightbulb and a lamp that could run off a generator. This led Thomas Edison to found Edison Light and Electric and continue to refine electric lighting. By 1882, Edison fired up the Pearl Street Power station and could light up 5,000 lights using direct current power. A hydroelectric station opened in Wisconsin the same year. The next year, Edison gave us the vacuum tube. Tesla gave us the Tesla coil and therefore alternating current in 1883, making it more efficient to send electrical current to far away places. Tesla would go on to develop polyphase ac power and patent the generator to transformer to motor and light system we use today, which was bought by George Westinghouse. By 1893, Westinghouse would use aC power to light up the World's Fair in Chicago, a turning point in the history of electricity.  And from there, electricity spread fast. Humanity discovered all kinds of uses for it. 1908 gave us the vacuum and the washing machine. The air conditioner came in 1911 and 1913 brought the refrigerator. And it continued to spread. By 1920, electricity was so important that it needed to be regulated in the US and the Federal Power Commission was created. By 1933, the Tennessee Valley Authority established a plan to built damns across the US to light cities. And by 1935 The Federal Power Act was enacted to regulate the impact of damns on waterways. And in the history of computing, the story of electricity kinda' ends with the advent of the transistor, in 1947. Which gave us modern computing. The transmission lines for the telegraph put people all over the world in touch with one another. The time saved with all these innovations gave us even more time to think about the next wave of innovation. And the US and other countries began to ramp up defense spending, which led to the rise of the computer. But none of it would have been possible without all of the contributions of all these people over the years. So thank you to them. And thank you, listeners, for tuning in. We are so lucky to have you. Have a great day!

Joseph Henry presents a podcast on the progress of the Second Balancing Services Charges Task Force, featuring Caroline Bragg (ADE), Eleanor Horn (ESO) and Simon Cowdroy (RES)

In this episode we talk to Joe the opinionated window cleaner about being removed from The PWMCA and the false allegations they made to have him removed from the org. Pretty awesome show as Marc also relates his experience at the IWCA convention this year in Savannah GA. You should enjoy this podcast we did thanks for listening be sure to subscribe to our YouTube channel so you can watch the show live at www.youtube.com/tsqueegee and make sure you hit the bell to get notified when we go live! check out our sponsors below and if you'd like to support the podcast and get exclusive content and swag go to www.patreon.com/SqueegeeLife www.windowcleaner.com www.windowmagicsupply.com www.outlawwindowcleaner.com www.maykkerproducts.com www.blackdiamondsqueegee.com  

After the holiday break, Amy & Chyna return from their hiatus to cover the art of Manifestation. Also in this episode, the weird news story involving Joseph Henry Loveless, one of the oldest cases solved using ancestral DNAIntrigue is a weekly podcast, with co-hosts Amy Young & Chyna Boone, that features a laid back format perfect for discussing a plethora of topics such as true crime, conspiracy theories, astrology, the paranormal, and anything else we find interesting. Follow us on our social media and website to keep up!Take part in an upcoming segment by sending a question or comment to our inbox:questions.intrigue@gmail.comWebsite:https://intriguecast.wixsite.com/listenFacebook:https://www.facebook.com/intriguepodcast/Instagram:https://www.instagram.com/intriguepodcast/Twitter:https://twitter.com/intriguepodcast*DISCLOSURE: The links below are affiliate links, meaning, at no additional cost to you, we will receive a commission if you click through and make a purchase. Support the show by using our affiliate links below:INSTACARThttps://instacart.oloiyb.net/E1j2Q

An unknown man's torso was found in a cave in Dubois Idaho in 1979. Thanks to help of the Idaho State University he has been identified as Bootlegger, Outlaw, jailbird and murderer Joseph Henry Loveless.

Today we celebrate the botanist who made his mark in human anatomy and the botanist who lost his civil war specimens to a confederate raider. We'll hear the most popular poem about trees written by a poet who was killed in WWI. We Grow That Garden Library with a self-published humorous garden book by one of my favorite garden authors. I'll talk about a garden gift that you can split - one for you and one for a gift - and in the perfect price point for holiday gift exchanges and then we'll wrap things up with a story about the protection of the work done by botanists over a century ago. But first, let's catch up on a few recent events.     Today's Curated Articles:   Clove-Pink (Dianthus caryophyllus) syrup recipe | Quebec Terre a Terre by Sylvain Pilon & Bonnie Kerr Dianthus Syrup! In the past, Clove-pink was esteemed equally with the rose in mixtures. Regarded as "exceedingly cordial" and "wonderfully above measure comforts the heart." Clove-pink petals w/ verbena infused in alcohol was a refreshing bath liqueur.     A third of Africa's tropical flora threatened with extinction: study | @physorg_com The "Red List" is the go-to for birds and mammals but only covers ~10% of plants. A new study's preliminary estimate found a third of Africa's tropical flora (~7000 species) are likely/potentially threatened with extinction       The Potato Shines in New Missouri Botanical Garden Exhibit | @MobotMuseum You say Potato, I say Potato Exhibit! Just in time for the Holidays, the exhibit @MobotMuseum is called “Potato (Solanum tuberosum): Apple of the Earth" & will be on display through March 17. The potato is the most important non-cereal food crop in the world. Galleries feature contemporary artists Seamus O. Hames, Dornith Doherty, and Corina Kennedy. Each artist has interpreted the unique story of the potato, especially the historic impact of the late potato blight that devastated the potato crop in Ireland in the mid-19th century.     Now, if you'd like to check out these curated articles for yourself, you're in luck - because I share all of it with the Listener Community on Facebook. So, there’s no need to take notes or search for links - the next time you're on Facebook, just search for the Free Facebook Group - The Daily Gardener Community and request to join. I'd love to meet you in the group.     Brevities #OTD Today is the birthday of Johann Gottfried Zinn who was born on this day in 1727. Zinn died at the age of 32, but he accomplished much in his short life and he focused on two areas of science: human anatomy and botany. From an anatomy standpoint, in his early twenties, Zinn wrote an eye anatomy book and became the first person to describe the anatomy of the iris in the human eye. There are a number of parts of the eye named in his honor including the Zinn zonule, the Zinn membrane, and the Zinn artery. It's fitting that Zinn wrote about the iris - which of course is also the name of a flower - and so there's some charming coincidental connection between his two passions of anatomy and botany. In Greek mythology, Iris was a beautiful messenger - a one-woman pony express - between the Olympian gods and humans. Iris was the personification of the rainbow. She had golden wings and would travel along the rainbow carrying messages from the gods to mortals. In the plant world, the iris is a genus with hundreds of species and is represented by the fleur-de-lis. When Zinn was 26 years old, he became director of the University Botanic Garden in Göttingen (pronounced “Gert-ing-en”). He thought the University was going to put him to work as a professor of anatomy, but that job was filled and so botany was his second choice. Nonetheless, he threw himself into his work. When Zinn received an envelope of seeds from the German Ambassador to Mexico, he described the blossom in detail and he published the first botanical illustration of the zinnia. He also shared the seeds with other botanists throughout Europe. Like most botanists in the 1700s, Zinn corresponded with Linnaeus. No doubt Zinn's work as a bright, young garden Director and the fact that he tragically died young from tuberculosis, spurred Linnaeus to name the flower Zinn received from Mexico in his honor. And so, Zinn lives on in the name Zinnia - a favorite flower of gardeners, and for good reasons: They come in a variety of vivid colors, they can be direct sown into the garden, they attract pollinators like butterflies and they couldn't be easier to grow. And, if meditation is something you struggle with, you can still become a Zinn Master, if you enjoy growing Zinnias. :) And, I'd like to think Zinn would be pleased being remembered by the Zinnia because, like the Iris, the Zinnia has a connection to the eyes. We've all heard the phrase beauty is in the eye of the beholder. Well... in the case of the Zinnia, the Aztecs were clearly not a fan. In fact, the Aztecs had a word for zinnia which basically translated to the evil eye or eyesore. The Aztecs didn't care for the zinnia flower - but don't judge them because it was not the hybridized dazzling version we've grown accustomed to in today's gardens. (You can thank the French for that!) The original plants were weedy-looking with an uninspired dull purple blossom. This is why the blossom was initially called the crassina which means "somewhat corse" before Linnaeus changed the name to remember Zinn. Over time, the gradual transformation of zinnias from eyesores to beauties gave Zinnias the common name Cinderella Flower. And here's a little factoid: the zinnia is Indiana’s state flower. I like to imagine when it came time for Indiana legislators to vote in favor of the zinnia, Zinn was looking down from heaven and smiling as he heard these words: "All in favor of the zinnia, say aye."       #OTD On this day in 1852, the Harvard botanist Asa Gray wrote to Joseph Henry, first Secretary of the Smithsonian Institution. Gray wrote the letter because he couldn't lecture at the Smithson due to his demanding schedule. But he also sent his reassurance in that Smithsonian was establishing itself as the scientific adviser to the United States Government and not to worry about any more negative media coverage of the Institution.       #OTD Today is the anniversary of the death of the Quaker doctor and botanist Jeremiah Bernard Brinton who died 125 years ago today in 1894. During the civil war, Brinton served as an assistant surgeon and on September 14, 1863, he was promoted to Medical Purveyor. It's hard to imagine, but Brinton managed to continue botanizing during the civil war. It's true. One time he was going to collect a specimen and he made a friend in Major General Gouverneur K. Warren. That little connection was a happy recollection for Brinton through the years. During the Civil War, there was a man named John Singleton Mosby who was a Confederate raider. Mosby and his men conducted raids on union soldiers and communications over the span of two years. On May 12, 1864, Mosby and his men captured a group of supply wagons. Dr. Brinton narrowly escaped, but his collection of botanical specimens from Virginia were destroyed when Mosby burned the wagons. After the war, Brinton founded the Philadelphia Botanical Club. The highlight of his botanical life was guiding Harvard's Asa Gray and the Linnaean Society's William Caruthers on a visit to the pine barren region of New Jersey. His successfully showed them an extremely rare plant - the Schizaea pusilla or the little curly-grass fern. In the final years of his life, Brinton dedicated himself fully to botany. He loved to entertain friends in his botanical workroom known as "the Den." In 1895, when Brinton was 60, he died from a heart attack and was found sitting in his chair in the Den. A Biographical Sketch of Brinton in the Bulletin of the Torrey Botanical Club reported that on the last night of his life, Brinton visited a friend and they discussed a German poem called "Good night." Over the quiet pathway Comes clear the bell-ring sound; Good night thy heart now sleep may And 'morrow a day comes round. Once more then let us whisper A good evening and good night. The moon shines o'er the housetops, Our Lord keeps us in sight.     Unearthed Words Today is the birthday of the journalist, poet, and World War I soldier Alfred Joyce Kilmer who was born on this day in 1886. Kilmer was born in New Brunswick, New Jersey and he was killed in action on July 30, 1918, while serving as a sergeant in the 165th Infantry regiment. Every year, Kilmer's childhood home at 17 Joyce Kilmer Ave. in New Brunswick, the city holds it's annual Open House is held from 10 am to 4 pm. Kilmer is best remembered for his poem, Trees: I think that I shall never see A poem lovely as a tree. A tree whose hungry mouth is prest Against the earth’s sweet flowing breast; A tree that looks at God all day, And lifts her leafy arms to pray; A tree that may in Summer wear A nest of robins in her hair; Upon whose bosom snow has lain; Who intimately lives with rain. Poems are made by fools like me, But only God can make a tree.         It's Time to Grow That Garden Library with Today's Book: Plants Are Terrible People by Luke Ruggenberg I had the pleasure of interviewing Luke a few years ago and his love of plants and his sense of humor make for a delightful combination. Luke has worked in horticulture for quite some time. This book gives you another crack at reading Luke’s hilarious take on his favorite pastime: gardening. Personally, I love following Luke on twitter because his perspective is so original. He draws on the downright funny aspects of growing plants. Despite (or perhaps because of) a childhood spent dodging falling apples in his Dad's orchard, Luke harbored a dormant love of all things horticultural until college, when his brother showed him how to germinate an avocado pit. That experience inspired Luke to change his major to Botany and the rest is history. This is Luke's second book and it's a series of essays that offer another hilarious and heartfelt look at Luke's life with THE MOST terrible people on earth: plants. I love what IndieReader said about this book, "It reads like the kind of far-flung ruminations a wacky mind might ponder during the mundane processes of working on a garden." Luke's book would make a lovely gardener gift for the holidays for yourself or for someone else - because it's the kind of book you can pick up and just read a funny story or two and then go about your day with a little boost of garden happiness and humor. Best of all, it's Luke's passion for gardening and for life that makes his stories especially connect with those of us who give gardening our all. Don't forget, you can get a copy of Luke's book and support the show, using the Amazon Link in today's Show Notes for under $14.         Today's Recommended Holiday Gift for Gardeners: Fiskars Non-stick Softgrip Micro-Tip Pruning Snip, 2 Pack Make quick, precise cuts when deadheading, trimming and shaping small plants with easy-to-use pruning snips Easy Action spring-action design gently opens blades after each cut to help reduce hand fatigue Fully hardened, precision-ground stainless steel blades stay sharp, even through heavy use Non-stick coating helps reduce jamming and buildup of sticky resin Full lifetime warranty You can get the 2 pruning snip set for gifts or give one and keep one for yourself and support the show, using the Amazon Link in today's Show Notes for under $23.99.       Something Sweet Reviving the little botanic spark in your heart Last year on this day on a post on IDigBio we learned that the over 100,000 specimens that make up the University of Cincinnati's botany collection were going digital thanks to a grant from the National Science Foundation. In the post, the herbarium curator Eric Tepe, "... opened a folder on his desk to reveal a flower that was plucked on a spring day in 1884. He said, 'This is running buffalo clover. It does really well when there’s some disturbance in the soil. So in bison tracks, it would have been abundant.' Running buffalo clover began to disappear across much of the West with the wide-scale slaughter of buffalo. Today, the clover is federally protected as an endangered species. So UC’s specimen is especially valuable for researchers.” In the article, Eric pointed out that the single specimen of Running Buffalo Clover was shipped to two separate researchers over the past few decades - one in Kansas and once to Miami. Digitizing specimens means that everyone can have access and shipping won't always be necessary. That's a great thing because we learned just last year Australian customs purposely destroyed a herbarium collection because they were worried about bringing in invasive species. They were not aware that what they were intercepting was a priceless 200-year-old French collection on it's way to the herbarium in Queensland. Those kinds of tragedies can be avoided by going digital. And, if something does happen to the original, at least there is a digital copy - which is better than nothing at all. In the Cincinnati herbarium, like so many herbariums around the country, these collections have been waiting, largely undisturbed for over a century. And, I think, it's tremendous that the valuable long-ago work of botanists can be seen and referenced by all of us - at any time and any place - as long as you have wifi.     Thanks for listening to the daily gardener, and remember: "For a happy, healthy life, garden every day."  

“I tell people that compliance is a misnomer; I really am a risk management, ethics and compliance officer. And if I do those first two jobs well--helping them identify risks, helping them identify the proper controls, helping them make ethical decisions--the third part of my job, compliance, becomes very easy.”“We’re not dependent on the executive team, the CEO--whether it’s the Braskem CEO overall or the CEO of the U.S.--for our budget. While I sit on our team, I create a good balance by being a good teammate with the ability to say no when necessary. I think that’s very valuable.”On this episode of the Principled podcast, host Dr. Marsha Ershaghi Hames interviews Joseph Henry, U.S. compliance officer for Braskem, a Brazil-based petrochemical company. Henry started his career as a chemical engineer, and quickly moved into technical sales, program management, and then compliance. With experience in large and relatively small global companies, Henry heads up many initiatives for Braskem, not only in the U.S. under a compliance monitorship, but also globally on the risk management and anti-corruption front. Henry explains the importance of getting all business owners on board with policies, leading by example, and walking the tightrope between disciplined control and bureaucracy. What You’ll Learn in This Episode [1:19] Henry shares his career path from engineering into ethics and compliance, and explains a bit about Braskem as an organization. [3:07] He may be U.S. compliance officer, but Henry talks about the need to have a broad global focus in his role. [4:06] In moving to a smaller company, he talks about building the business case for an ethics and compliance strategy. [5:51] How is he leading decision-making on the ground, locally? [7:34] How has he integrated ethics and compliance into the business? [8:23] What is his current reporting structure? What does he think is ideal? [11:23] What is his approach to scale training? [13:19] How does he bring shop-floor employees into his training strategy? [14:54] Over the next three to five years, what priorities does he forecast in the ethics and compliance space? Find this episode of Principled on Apple Podcasts, Google Podcasts, Stitcher, SoundCloud, Podyssey, or anywhere you listen to podcasts.

Éste es el episodio 29 de 3 Cosas Que Ayer No Sabía, el del jueves 10 de octubre de 2019. ¡Al lío! 01. Hablemos de suicidios Andalucía es la comunidad autónoma española con mayor número de suicidios. Es el titular aterrador de una noticia publicada por Canal Sur coincidiendo con el Día Mundial de la Salud mental. Cada día se suicidan en España una media de diez personas y a día de hoy es la principal causa de muerte no natural en nuestro país. Sólo el 3% de personas que se quitan la vida habían hablado acudido previamente a un profesional. Por favor, si me estás escuchando cuida tu salud mental. 02. Cambio climático Hoy he dado con un reportaje escrito por Alfredo Serra para Infobae que recogía el caso de Eunice Newton, una científica que hace 164 años ya predijo el calentamiento global que estamos experimentando en nuestro tiempo. Sin embargo, no pudo exponer sus conclusiones en la Academia Americana de las Ciencias y las Artes porque era una mujer. Finalmente su trabajo fue expuesto por el profesor norteamericano Joseph Henry. Aquí podrás conocer el experimento que llevó a cabo para comprobar el calentamiento global: https://www.infobae.com/america/medio-ambiente/2019/09/28/la-cientifica-que-predijo-hace-164-anos-el-cambio-climatico-y-no-pudo-presentar-en-publico-su-trabajo-por-ser-mujer/ 03. Emojis más usados Hoy el portal Trecebits publicaba un ranking de emojis más utilizados. El artículo presenta los datos de dos modos: con el tradicional gráfico circular, de quesitos, y un listado por niveles. Tomando de referencia este último modo, los dos emojis que aparecen en el primer nivel, y por tanto son los más usados, son la carita que llora de la risa y el corazón rojo. En el siguiente nivel de uso se encuentran la cara con ojos de corazón y otra cara que llora de la risa pero esta vez inclinada. Esta última es mi favorita de todas. Te dejo el enlace del ranking completo: https://www.trecebits.com/2019/10/10/los-emojis-mas-utilizados-en-todo-el-mundo-%F0%9F%98%82/?utm_source=dlvr.it&utm_medium=twitter Despedida Y así termina el episodio número 29 de “3 cosas que ayer no sabía”, el del jueves 10 de octubre de 2019. Me marcho recordándote que me puedes seguir en anchor.fm, en Spotify, en ivoox, en Apple Podcast y en cualquier otro podcatcher. Si al buscar “3 cosas que ayer no sabía” no aparece el programa siempre está la opción de añadir manualmente el enlace RSS. Ah! Se agradecen comentarios o valoraciones en ivoox y Apple Podcast: eso siempre ayuda ;) A mí me encuentras en Twitter por @almajefi. Me encantará recibir tus sugerencias, ideas y nuevos conocimientos. Te espero mañana, no me falles. Hala, con dió.

Taking Risks in Entrepreneurship, with Vaidhy Murti '15, Daphne Earp Hoppenot '10, Marcus Stroud '16 and Brandon Allen '16. SHOW NOTES: Try Vaidhy Murti's new app Wit at the Apple App Store or the Google Play Store. Friendsy does still exist! Check it out at friendsyapp.com. Visit The Vendry on the web or check out their très chic Instagram account. As of this episode release, they are also hiring! Contact Daphne. TXV Partners can be found on the web at txvpartners.com. For partnership and investment opportunities, reach out to connect@txvpartners.com. TechCrunch profiled Marcus and Brandon late in 2018. CREDITS: Produced by the Princeton Entrepreneurship Council. Music by Wright Seneres. Theme music by the Treadmills (Wright Seneres, electric guitar and electric bass; John Damond, Jr., drums). Engineered by Dan Kearns and Dan Quiyu at the Princeton Broadcast Center. Edited and mixed by Wright Seneres. Promotional readings by Megan Donahey '20. TRANSCRIPT: From the Princeton Entrepreneurship Council, this is the Princeton Spark. I'm Wright Seneres. On your way up the main staircase at the Frist Campus Center at Princeton, if you look to the right as you go, there's a marble bust of a man named Cyrus Fogg Brackett. Legend says his classroom was the first classroom anywhere with electric lights, which he rigged up himself, sometime in the 1870s. Brackett was the first Joseph Henry Professor of Physics at Princeton, named for that large, looming figure in American science. Based on Joseph Henry's work in electromagnetism at Princeton, the unit of electrical inductance is called the henry. From Princeton, Joseph Henry went on to be the first leader of the Smithsonian Institution, in 1848. All of which goes to show that the entrepreneurial spark has always existed at Princeton, at least that long ago. The various people that make up the Princeton entrepreneurial and innovation ecosystem have long been at work, taking risks to bring transformational ideas and companies to the world, in the Nation's Service and the Service of Humanity. These are the stories of Entrepreneurship the Princeton Way. Hello and welcome to the Princeton Spark, a production of the Princeton Entrepreneurship Council. I'm your host, Wright Seneres, social media and marketing specialist at the Princeton Entrepreneurship Council.  At PEC, we support Princeton-connected startups and help to build the regional entrepreneurial ecosystem in New Jersey and beyond. In this first season of the Princeton Spark, we'll explore what it takes to succeed in entrepreneurship from experienced Princeton startup founders, investors, mentors, and more. We'll look at their experiences in different industries, but we will likely see that these experiences...are not so different. Through these shared experiences, we will illuminate some aspects of the startup journey for the benefit of early-career and first-time founders. No matter what kind of entrepreneurial pursuit you're involved in, you will be taking risks. This is true whether you have a Princeton degree or not. Meet Vaidhy. I'm Vaidhy Murti. When I was a sophomore, I wanted to build a

Taking Risks in Entrepreneurship, with Vaidhy Murti '15, Daphne Earp Hoppenot '10, Marcus Stroud '16 and Brandon Allen '16. SHOW NOTES: Try Vaidhy Murti's new app Wit at the Apple App Store or the Google Play Store. Friendsy does still exist! Check it out at friendsyapp.com. Visit The Vendry on the web or check out their très chic Instagram account. As of this episode release, they are also hiring! Contact Daphne. TXV Partners can be found on the web at txvpartners.com. For partnership and investment opportunities, reach out to connect@txvpartners.com. TechCrunch profiled Marcus and Brandon late in 2018. CREDITS: Produced by the Princeton Entrepreneurship Council. Music by Wright Seneres. Theme music by the Treadmills (Wright Seneres, electric guitar and electric bass; John Damond, Jr., drums). Engineered by Dan Kearns and Dan Quiyu at the Princeton Broadcast Center. Edited and mixed by Wright Seneres. Promotional readings by Megan Donahey '20. TRANSCRIPT: From the Princeton Entrepreneurship Council, this is the Princeton Spark. I’m Wright Seneres. On your way up the main staircase at the Frist Campus Center at Princeton, if you look to the right as you go, there’s a marble bust of a man named Cyrus Fogg Brackett. Legend says his classroom was the first classroom anywhere with electric lights, which he rigged up himself, sometime in the 1870s. Brackett was the first Joseph Henry Professor of Physics at Princeton, named for that large, looming figure in American science. Based on Joseph Henry’s work in electromagnetism at Princeton, the unit of electrical inductance is called the henry. From Princeton, Joseph Henry went on to be the first leader of the Smithsonian Institution, in 1848. All of which goes to show that the entrepreneurial spark has always existed at Princeton, at least that long ago. The various people that make up the Princeton entrepreneurial and innovation ecosystem have long been at work, taking risks to bring transformational ideas and companies to the world, in the Nation’s Service and the Service of Humanity. These are the stories of Entrepreneurship the Princeton Way. Hello and welcome to the Princeton Spark, a production of the Princeton Entrepreneurship Council. I’m your host, Wright Seneres, social media and marketing specialist at the Princeton Entrepreneurship Council.  At PEC, we support Princeton-connected startups and help to build the regional entrepreneurial ecosystem in New Jersey and beyond. In this first season of the Princeton Spark, we’ll explore what it takes to succeed in entrepreneurship from experienced Princeton startup founders, investors, mentors, and more. We’ll look at their experiences in different industries, but we will likely see that these experiences...are not so different. Through these shared experiences, we will illuminate some aspects of the startup journey for the benefit of early-career and first-time founders. No matter what kind of entrepreneurial pursuit you’re involved in, you will be taking risks. This is true whether you have a Princeton degree or not. Meet Vaidhy. I'm Vaidhy Murti. When I was a sophomore, I wanted to build a

Episode 34: Step into the life of Grace Henry! Join Kristen Eargle, a fellow coach's wife and long-time TV Sports Reporter, as she goes one-on-one with the wife of Joseph Henry of the Missouri Tigers.

PTP:047.Decider in Chief (#) Brad Miller 0:00 Hello again, good people and welcome to the pathway to promise podcast with Dr. Brad Miller where it is our mission. It is our purpose, to be an encourager in your life, to be a purveyor of hope to help you overcome any adversity that you have to achieve success, what we call the promise life of peace, prosperity, and purpose. And we do so by telling great stories, like today's story called decider in chief. And by interviewing and talking with great leaders, who have strategies and who have overcome adversity in their own lives, and they have lessons to teach us. You can check all that out at our website, pathway promise com, we got a free gift for you there for a minute way to frame your day for success. You can check that out. You can also check us out at iTunes, and on Facebook facebook.com slash pathway promise today decider in chief. Joseph Henry was a great American scientists who was one of the initial people to start what we now know as the Smithsonian Institute, that great incredible Museum in Washington, DC and all the things connected to that, which are all about discovery and scientific movement, and things that improve our life. And he tells a story about how he was greatly influenced in his life to achieve great things in his life. by an incident that happened when he was a child. He grew up in a rather poor, poor household. They didn't have a lot. Clothing, it's hard to come by and particularly shoes are hard to come by. If you ever got shoes, they're mostly hand me downs, even that kind of wear. Once a year or so maybe to get a pair of shoes or a new pair of shoes was almost unheard of until one Christmas. Joseph was told by his grandmother, his grandmother had for his Christmas gift had paid to have a cobbler make him a new pair of shoes, a shoemaker, a cobbler in his neighborhood there was this was astounding to Joseph, this was an incredible gift. This was something he was amazed by. And he was just so overjoyed. But he said why, but he wanted to know what to do this the right way because he knew that he might not have had had not have another new pair of shoes for a long time. So he went to the cobbler and Acaba did what a cobbler does, measured at his feet and talk asked him about the his the types of shoes that he could have, that he could make for him. And essentially, the cobbler said to Joseph, there's two basic types of shoes here that you can choose from. There's a rounded toe shoe. And then there is a square toe shoe, which was popular at the time. And this was amazing to little Joseph. He he just couldn't decide which one he wanted around the toe or square toe. It seemed like such a huge decision. After all, this was probably going to be his only parachute is for a long time he was going to have to live in the shoes. The cover said, well, Joseph, take your time, take a couple days. Think about it. And then we'll get started on your new shoes. Well, for a couple days, Joseph went into the coffee shop two or three times a day. Each time he was talking to the cobbler and looking at the designs for shoes, the round toe shoes, and the square toe shoes and he just couldn't decide after all, you know, the round toe shoe seemed much seemed so practical for you know, going to school and doing his his chores and the things that he needed to do the round toed shoes, seeing the way to go but Oh, man, then again, those square toed shoes. They were cool. They were the fashion of the time. And that wouldn't that be awesome? To be the guy with the square toe shoes and he and he gets into the thing about it procrastinate, go back and forth square toes round toes, what was he going to do? And he couldn't make up his mind he he was kind of bug and you know bugging the heck out of the cobbler really, but he just couldn't decide. He kept procrastinating. What I sometimes called prank procrastinating today, until the day after. Finally, on the third day after

Potterhouse - "Scrubbing Bjork" - Bathing Rock Stars https://www.wfmu.org/playlists/shows/83868

Potterhouse - "Scrubbing Bjork" - Bathing Rock Stars http://www.wfmu.org/playlists/shows/83868

Finally we have Joe the opinionated window cleaner on the podcast hope you enjoy! Joe is a window cleaner and owns a propery managment company. He is also know for his Facebook livestreams he does on a regular basis. It was awesome we had a great time talking windows bigfoot and our upcoming trip to the KCMO Reach-iT grand opening. 

A Eletricidade 2/2: Nesta segunda parte falamos sobre personalidades que com suas pesquisas e experimentos transformaram a vida humana para sempre.

THE TRUTH ABOUT LIES In Select Theaters & On Demand Now! Trailer: https://www.youtube.c om/watch?v=Y3kmssGw_Ig Website: http://thetruthaboutl iesmovie.com IMDb: http://www.imdb.com/titl e/tt2377752 Phil Allocco (Writer/Director/Producer): ht tp://www.imdb.com/name/nm19776 46 Fran Kranz (Lead Actor "Gilby"): http://www.imdb.com/ name/nm0469823 Odette Annable (Lead Actor "Rachel"): http://www.imdb.com /name/nm0951148 Mary Elizabeth Ellis (Lead Actor "Sharon"): http://www.imdb.com /name/nm1634944 Colleen Camp (Lead Actor/Producer "May"): http://www.imdb.com/na me/nm0131974 SYNOPSIS Gilby Smalls is having a meltdown. He's just been fired from his job, lost his apartment in a fire and his girlfriend gave him the boot. And it's only Wednesday. Now, at the ripe old age of thirty-something, he is forced to move in with May, his booze-swindling man-obsessed mother. This is the last straw. Gilby's life is bleak until best friend Kevin drags him to a family get-together, where he meets Rachel, Kevin's very beautiful but very married sister. Rachel is the very thing Gilby needs to get his life back on track. Desperate to impress her, Gilby starts to weave a web of lies; one bigger than the next. Now in a sticky mess, Gilby is forced to face the uncomfortable truth about himself before he can find a way out of his very own Lies. The Truth About Lies explores the potent role lying plays in relationships and life with some surprising results! PHIL ALLOCCO (Director, Writer, Producer) Over the last several years Allocco has garnered over 30 awards for his films and screenplays in categories such as Best Director, Best Short Film, Best Screenplay, Best Cinematography and Audience Choice. He was also one of the short-listed directors picked by Steven Spielberg from a world-wide search of over 12,000 directors for his US TV series On the Lot for FOX TV, produced by Spielberg and Mark Burnett. He was garnered with a number of awards for his feature film 5 Lbs of Pressure; his short films Joseph Henry, The Mirror and Delivered. Allocco directed the Gold Effie Award-winning mini-doc series for History and Bank of America to air during their highestever rated show, America the Story of Us. Touted as groundbreaking, the film was featured in articles in New York Times and Business Week. He directed History's “Back to the Beginning Week” episodes for Swamp People, American Pickers, Pawn Stars and Counting Cars and the mini-doc series for Porsche, Porsche Decoded, as well as several commercial campaigns for Bank of America. Allocco directed, wrote and edited the one-hour documentary Roxy: The Last Dance, which aired on MTV Network's Logo. He also directed and edited twenty PSA's for GLAAD's “Be An Ally & A Friend” campaign, featuring more than forty celebrities including Zoe Saldana, Kevin Bacon, Kyra Sedgwick, Sally Field, William Baldwin, Graham Norton, Alan Cumming and Ellen DeGeneres. In early 2005, Allocco produced and edited The Best of the GLAAD Awards for Logo. From 2003 to 2004 Allocco was the associate producer, segment director and editor of the TV series Repo Men - Stealing for a Living on TLC starring Vincent Pastore. He was also the associate producer of The Talent Collector for AMC and directed and edited numerous TV pilots and commercials. See omnystudio.com/listener for privacy information.

American country/folk New Jersey native Joseph Henry is my guest on this episode of Americana Music Profiles.

There are few in this world that can teach you more and in a more accessible way than our longtime friend Eric Kim. Personal stories, street photography techniques, lifestyle improvements... the list goes on in this jam-packed and giant podcast with the biggest street photography blogger in the world.    11:09 Eric’s Photography of his own wedding  http://erickimphotography.com/blog/2013/05/29/groom-slash-wedding-photographer-my-experience-shooting-my-own-wedding/   12:46 Thoughts on whether photography gets “in the way of the moment?”   13:07 Project Grandfather   15:34 Eric Kim’s Background Story/ Bio   28:18 You are Here: Think Tank’s First Ever Show http://www.thinktankgallery.org/tbt-the-think-tanks-first-exhibit-you-are-   29:17 Alex Coghe   http://www.alexcoghe.com/my-street-photography/   32:19 Kim’s definition  of Street Photography & How to approach subjects on the street for permission to be in photo   34:18 what makes a great street photograph   37:21 Lessons of the day   38:06 Horror Stories of Street Photography    47:49 Project Suit http://erickimphotography.com/albums/suits/   50:58 Tip No. 3 If a undercover cop pulls out badge : swing .   51:12 Andre  Carte Busan  50 mm camera shot Eugene Augie “The decisive moment”   52:27 Description of 35 mm camera shot   52:56 40 mm camera   56:16 Definition of creativity   56:43 Street Sociologist   57:59 as someone who has tasked themself with the prospect of teaching have you forced yourself to become an expert?   59:08 William Eggleston  http://www.egglestontrust.com/   59:32 Jackson Pollock https://www.google.com/search?q=jackson+pollock&oq=jackson+pollock&aqs=chrome..69i57.7699j0j4&sourceid=chrome&ie=UTF-8   1:00:50 Gary Winogrand  https://en.wikipedia.org/wiki/Garry_Winogrand   1:01:01 Ebook 100 Lessons from the Masters of Street Photography  http://www.erickimphotography.com/Downloads/Books/100LessonsFromtheMastersofStreetPhotography/100%20Lessons%20From%20the%20Masters%20of%20Street%20Photography-Eric%20Kim.pdf   1:01:12 Unlearning what you have learned   1:01:38 Cold Train Quote "Learn every single rule of the genre of music you make and break them."   1:01:56 Takes on Social Media. Making art that makes you happy vs what will make people happy.   1:03:47 Jacob Patterson Youtube  https://www.youtube.com/user/JacobPattersonArt/videos   1:04:05 Patrick’s experience on doing art for ones self vs for money   1:04:50 David Lynch Catching the Big Fish http://www.penguinrandomhouse.com/books/299829/catching-the-big-fish-by-david-lynch/9781585426126/   1:05:34 Headspace App for Meditation https://www.headspace.com/headspace-meditation-app   1:06:32 Victoria Starraro apocalypse now  http://www.storarovittorio.com/eng/the_life.html   1:06:50 Vicotiro Starraro Color Book  http://www.storarovittorio.com/eng/the_books_scrivere_con_la_luce.html   1:07:23 Flam Festival  http://www.flamfest.com/   1:09:49 Advice on writing and as a teacher how do you teach around clichés.   1:09:54 Rinzi Ruiz; Street Zen  http://www.rinziruizphotography.com/   1:10:54 On Writing  by Stephen King  https://www.amazon.com/dp/B000FC0SIM/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1    1:12:54 App I- Writer https://itunes.apple.com/us/app/iwriter/id444741134?mt=8   1:12:54 App Write Room http://www.hogbaysoftware.com/products/writeroom   1:16:54 twee definition  http://www.merriam-webster.com/dictionary/twee   1:07:54 Charlie Kirk Street Art photographer  “Two cute dogs”  https://vimeo.com/29361738   1:17:48 “Ikea street photography”   1:18:54 To be a good photographer you can’t be boring   1:18:54 Beginners tip: copy all the masters, then kill them.   1:19:54 Jiro Dreams of Sushi  http://www.magpictures.com/jirodreamsofsushi/   1:25:47  Shoot a Cop Think Tank  http://www.jpattersonart.com/shootacopcrap/   1:25:50 Kim’s feelings on Instagram and Iphones and how they have changed his world   1:28:55 Kim’s feelings on open sourcing his images http://erickimphotography.com/blog/2013/08/29/my-vision-of-open-source-photography-volume-2/   1:31:14 Winner takes all photography market   1:31:34 Nassim Taleb; Barbell Method.  http://www.fooledbyrandomness.com/   1:35:39 General Assembly Classes            https://generalassemb.ly/   1:37:44 Secrets of our success by Joseph Henry   1:39:34 Anti Fragile  by Nassim Taleb https://www.amazon.com/dp/B0083DJWGO/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1   1:40:55 Walter Issacson biography on Einstein https://www.amazon.com/dp/B000PC0S0K/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1   1:41:07 Walter Issacson biography on Steve Jobs https://www.amazon.com/dp/B004W2UBYW/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1   1:43:30 Ricoh GR Camera http://www.ricoh-imaging.co.jp/english/products/gr/   1:44:06 Eric Kim’s Principles of Life    1:44:41  How to survive as an influencer while allowing oneself to step away from social media   1:44:43 Bruce Lee http://www.brucelee.com/   1:51:14 Google SEO definition   1:53:16 Dark Horse concept, being great not for what you do but for what you don’t do   1:55:39 How to be a better photographer   1:55:55 Strategizing of Flow state   2:00:06 Software Stay Focused http://www.stayfocusedapp.me/   2:01:17 The Odessey; Siren Passage http://www.online-literature.com/homer/odyssey/12/      2:01:58 Morning Rituals   2:07:39 Evernote checklist  https://evernote.com/   2:08:45 How to keep on top of everything while traveling   2:16:15 Kim explains how wife Cindy one of his biggest influencers   2:17:32 Sinzy Casual Time Travel   2:19:42 Personal Photography   2:22:10 Kill your darlings Faulkner..? http://www.slate.com/blogs/browbeat/2013/10/18/_kill_your_darlings_writing_advice_what_writer_really_said_to_murder_your.html   2:23:19 Each Production should be a sandcastle   2:23:49 Coffee Graph Avi Rolph & Garet Kovasc http://www.coffeegraph.com/    2:27:48 CHALLENGE photoshop handbook of missed quotes by Eric Kim   2:28:14 Kobe letter to 18 year old self http://www.theplayerstribune.com/kobe-bryant-letter-to-my-younger-self/   2:29:04 Advice to What would you tell your 18 year old self http://erickimphotography.com/blog/2014/07/29/a-letter-to-my-18-year-old-self-if-i-started-street-photography-all-over-again/   2:32:03 Ray Dalio https://www.principles.com/#Principles   2:32:55 Trump “if your white anything is possible”   2:33:34 Advice on college   2:35:13 Only thing worse than sociology is history   2:36:40 Eric Kim sites: http://erickimphotography.com/ http://erickimphotography.com/blog/ http://erickimphotography.com/blog/workshops/ https://www.youtube.com/user/erickimphotography http://erickimphotography.com/blog/2015/12/07/announcing-the-henri-strap-by-eric-kim/

In episode 10 we talk about Joseph Henry and discuss inductors. More questions and answers from the Technical class question pool. Learn how you can win an Icom T-shirt and cap. 56:55

In episode 10 we talk about Joseph Henry and discuss inductors. More questions and answers from the Technical class question pool. Learn how you can win an Icom T-shirt and cap. 56:55

Es inconcebible imaginar la vida sin aparatos eléctricos, sin comunicaciones electromagnéticas y sin todos esos artilugios que hacen la vida más cómoda. Muchas personas contribuyeron a estos avances y entre ellas destaca Joseph Henry (1797-1878), un físico estadounidense que contribuyó con sus investigaciones al desarrollo de los electroimanes, que concibió y construyó los primeros circuitos eléctricos que permitían comunicarnos a distancia, por más que la fama sea de Morse, que sentó las bases de los motores eléctricos y que nunca se aprovechó de sus inventos porque estaba convencido de que pertenecían a toda la humanidad.

Welcome back Survivor Fans! One of the cardinal rules of Survivor is, "Don't isolate yourself." It's interesting to contrast how James and Chicken handled the early stage of the game. James, a self professed loner, accepted and bonded with Leslie and got tips for how to better fit into the tribe. Chicken took every opportunity to point out what he thought his tribemates were doing wrong and consistently chose to physically stand apart from them. While he was busy complaining about how they couldn't work together, five of his tribemates banded together to decide he didn't deserve to keep playing. We're in the 15th season now and we still see people who show up to play and not realize it's primarily a social game. Do you think Peih-Gee will be able to keep it together to lead her team to victory? Will Dave and Peih-Gee fight over who's really the leader? What happened to Zhan Hu at the end of the challenge? Do you think anyone in Zhan Hu really thinks that Dave is being sincere? What did Jean-Robert gain from accusing Todd of being devious and clever? Here's the tribes after episode 1. Fei Long: Aaron, Amanda, Courtney, Denise, James, Jean-Robert, Leslie, Todd Zhan Hu: Ashley, Dave, Eric, Frosti, Jaime, Peih-Gee, Sherea We both think that Zhan Hu will lose the next immunity challenge too. Jo Ann thinks Peih-Gee will be next. Stacy thinks it will be Ashley. Who's your pick for the next one to get voted out? We've got several ways you can reach us. You can call and leave a voicemail at 206-350-JASS(5277). You can record an audio comment and attach it or just type up a quick text message and send it to us via email at joannandstacyshow@gmail.com. Lastly, there's a link for comments on the web page here. You can click that link and post your thoughts out there for everyone to see. South China Sea is a great song to kick off the season. Thunder Chicken would probably overwhelm Steve "Chicken" Morris, but the title fit and the song makes a great outro. Here's a link to the artists in case you want to learn more about them. South China Sea by Steve Doctor Thunder Chicken featuring Joseph Henry by The Mighty Imperials 00:01 Date 00:04 South China Sea by Steve Doctor 01:46 Introductions 02:36 Episode Recap and Observations 35:48 Next Week on Survivor 40:11 JSFL Update 44:39 Thunder Chicken by The Mighty Imperials Links for Today's Show JSFL Results Update for Survivor: China JSFL Rules for Survivor: China Listener Paul's Visual Roster for Survivor China

Phil Allocco is the writer and director of the short film Joseph Henry. Allocco began his career as a musician in the bands Law and Order and Dogma. From there, he joined the company Media Jelly, producing and designing projects including Goosebumps, The Magic School Bus, and Fox’s Dr. Dolittle 2. Allocco was also the creator of several original animated series including The Vanderfuls and Bratface and Waffle. In 2005, Allocco joined Red Thread Productions working on many projects including producing and editing The Best of the GLAAD Awards for Logo. Earlier this year (2007), Allocco was one of fifty directors hand-picked by Steven Spielberg for the Fox TV series On The Lot. More information on Phil Alloco is available at his company Make Things Work.