Podcasts about Keil

Vera ist entsetzt, dass Gregor für Barbaras Beziehungstipps Verständnis zeigt. Treibt Barbara so einen Keil zwischen Vera und Gregor?

Mehr als die Hälfte aller Berlinerinnen und Berliner spielt regelmäßig Computerspiele. Mit Magnus von Keil, Gamingexperte, sprechen wir über das Spiel des Jahres, Serious Games und die wichtigsten Neuerscheinungen. Außerdem gibt es Tipps zum Entspannen mit Cosy Games.

“Nur Farbe reicht nicht.” KEIL hat sich vom zurückhaltenden Hidden Champion zum Vorreiter in Sachen Markenauftritt und Social Media entwickelt. Wie und was das Umdenken angestoßen hat und warum es durch eine Einladung passiert ist, dazu mehr in dieser Folge!

When your brand focuses on a specific body shape, creating clothes that fit is fairly easy. But what if you are designing for specific psychographics instead of demographics? What does fit look like then? Heidi Keil is the founder of Humble Hearts Clergy Apparel. She designs clothes for female pastors and chaplains – which is super niched on both faith values and vocation, not necessarily body type. Manufacturing clothes and a business that fits has been a prayer-filled journey for Heidi, but she serves in this way because she loves it. In episode 115, hear how Heidi arrived at a size chart and a size range that fits the pastors she serves, why Heidi started Humble Hearts as a business but it's turned into more of a hobby within her lifestyle, and how Heidi's faith values and favorite bible verse inspire her humble approach to running her brand. Heidi began designing clergy apparel, at the request of her pastor, when she was a student in an Apparel Design program. It was something Heidi continued to offer, somewhat sporadically, while working in the costume shop at The Guthrie Theater following graduation. When the theater closed due to the pandemic in 2020 she turned her time and attention to creating a line of clergy apparel (mainly due to her own need for something to fill her time). Gradually, with the help of family, friends, past instructors and work contacts she slowly developed an online presence. Humble Hearts Clergy Apparel is in its 5th year.   Where does the name come from? "...live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love." Ephesians 4:1-2 Heidi shares: "This small business has been a wonderful way to blend my interest in fashion and apparel design with my faith." This episode explores: Fitting the customer The number of iterations it took to get the Humble Hearts size chart and size range right The things Heidi had to learn when she switched from her costume shop job to manufacturing clothing for Humble Hearts How Heidi learned what details and functionality are important for clergy apparel What changed when Heidi realized she didn't have to do everything herself Fitting the lifestyle Why Humble Hearts started out as a business and has now become more of a hobby for Heidi How Heidi's season of life allows her the time flexibility to run Humble Hearts How those around Heidi support her in this business The activity that has the biggest impact on sales for Humble Hearts Fitting the values Heidi's humble approach to running her brand How the liturgical calendar affects Humble Hearts' selling season How Heidi's work with Humble Hearts serves a greater purpose People and resources mentioned in this episode: Humble Hearts Clergy Apparel website Humble Hearts Clergy Apparel Instagram Heidi's email Do you want fashion business tips and resources like this sent straight to your inbox? Sign up for the How Fitting newsletter to receive new podcast episodes plus daily content on creating fashion that fits your customer, lifestyle, and values.

Endlich gibt es mal wieder eine neue Folge! Und auch hier wird es wieder hochspannend. Wir wollen über den Islam reden. Oftmals neigen wir Christen dazu uns schnell von ihm abzugrenzen und ihn als Feindbild zu deklarieren. Unser Gast Hadi-Allgaier, der selbst viele Jahre seines Lebens in muslimischen Ländern unterwegs war, wirft ein etwas anderen Blick auf die Muslime, die er auch als "Cousins" von uns Christen bezeichnet. Er beantwortet auch strittige Fragen wie: "Glauben Muslime an den gleichen Gott?". Dazu bringt Ha-Di uns nahe, wie Jesus im Koran beschrieben wird, wie er Muslime mit der rettenden Botschaft erreicht und welche biblischen Verweise es auf den Islam gibt. Darüber hinaus erzählt er uns darüber, wie der Keil zwischen Muslimen und Juden entstand und wo die Chancen und Herausforderungen der Zuwanderung vieler Muslime nach Deutschland liegen. Ich bin mir sicher, dass diese Folge deinen Horizont erweitern wird!

This week's host, Ryan Foland, is joined by Jennifer Keil to chat preserving your family sailing memories so they can be passed down from generation to generation - and also enjoyed by sailing friends. Jennifer is an Archivist and the Co-Founder of 70 Degrees, who archives, preserves, and exhibits your narrative. Hear the history of sailing in California, how their archiving process works, tales from documenting West Coast sailing history, how to document your own family sailing history, and the value of your boat's history when it's time to change hands. Learn more about Jennifer at 70Degrees.org and Ryan at Ryan.Online

In dieser Podcastfolge spreche ich über einen aktuellen Fall aus unserem Mentoring, wo ein Kind das Üben vor der Klassenarbeit vehement verweigerte und teile mit dir drei Punkte, wie wir so einen Fall jetzt lösen würden. Ziel zunächst: verstehen, was dahinter steckt, wenn Kinder das Lernen, Üben oder Schule generell verweigern, damit Schule keinen Keil zwischen euch treibt. Ich wünsche dir viel Freude beim Zuhören. Sichere dir jetzt einen Termin für ein Beratungsgespräch und sprich mit einer Schulexpertin aus meinem Team über deine individuelle Schulsituation. Hier geht's zur kostenfreien Terminbuchung: https://calendly.com/klassenhelden/kennenlerngespraech Und auf klassenheld.de findest du den Lerntier-Test, Erfahrungsberichte und ausführlichere Infos über uns und unser Mentoring. Viel Spaß beim Stöbern!

Kommentar von Rainer Rupp.Seit vergangenem Dienstag kursiert im Internet ein Brief an das deutsche Volk, der angeblich vom russischen Präsidenten Putin stammt. In dem tritt Putin der Propaganda der herrschenden Politiker und deren anti-russischen Hetz-Medien entgegen, die behaupten, er würde nach der Entnazifizierung der Ukraine weitermachen und Deutschland angreifen, was – so die deutschen Kriegstreiber - nur durch eigene Hochrüstung und gesellschaftliche Militarisierung verhindert werden könnte.Im Westen ist es nicht ungewöhnlich, dass sich Potentaten eines Oligarchen-Regimes, wie das in Washington, mit friedfertigen Botschaften direkt an die Bevölkerung von Ländern wenden, die sie anschließend in die Steinzeit bombardieren. Jede derartige Botschaft, mit denen sich z.B. in der Vergangenheit US-amerikanische Präsidenten direkt an die Bevölkerung anderer Länder gerichtet haben, hatte zur Folge, dass die anschließend bombardiert und / oder besetzt wurden, oder die Bevölkerung mit Sanktionen in den Hungertod getrieben wurde.Die friedfertigen Worte, die z.B. Barak Obama in der UNO an das Volk von Syrien gerichtet hatte, oder die von George W. Bush an die afghanische Bevölkerung, zielten alle darauf ab, in den betroffenen Ländern einen Keil zwischen Volk und Regierung zu treiben und zugleich die eigene Friedfertigkeit und noblen Absichten der USA zu propagieren. Zugleich versuchte Washington damit, die jeweils andere Regierung für den drohenden Krieg verantwortlich zu machten, nach dem Motto:„die USA sind nicht Euer Feind, sondern Eure Regierung“.Zuletzt tat das Joe Biden einen Monat nach Beginn der militärischen russischen Sonderoperation in der Ukraine. Mit seinen Bemerkungen anlässlich seines Besuchs in Warschau am 26. März 2022 wandte sich Biden direkt an das russische Volk mit den Worten:„Lassen Sie mich dies sagen, falls Sie zuhören können: Sie, das russische Volk, sind nicht unser Feind.“Dies war ein klarer Versuch, die russische Bevölkerung von der Politik der Regierung Wladimir Putins zu trennen. Denn er betonte, dass die Maßnahmen der USA und ihrer Verbündeten nur auf den Kreml abzielten, nicht auf gewöhnliche Russen. Dabei war der Inhalt von Bidens Botschaft eine für jeden Russen leicht zu erkennende Irreführung, denn es waren die „gewöhnlichen Russen“, die hauptsächlich von den US-Sanktionen und Kriegshandlungen betroffen waren, z.B. durch die US-Lieferungen an die Ukraine von weitreichenden Raketen samt Ziel-Koordinaten in Russland....hier weiterlesen: https://apolut.net/putin-wurde-deutschland-nicht-einmal-geschenkt-annehmen-von-rainer-rupp/ Hosted on Acast. See acast.com/privacy for more information.

Is there a formula for doing and publishing research on digital phenomena? And if so, it is the same formula as the scripts for IS papers of the past, or has it changed? We discuss how our field has historically worked with reference theories from other disciplines and how we have moved beyond this one way of doing and publishing research to a variety of ways in which we can build theory about digital phenomena. We suggest that reference theories should not be viewed as immutable sacred cows but rather as a tentative basis of received wisdom, which we must problematize and adapt to move knowledge forward. Doing so requires us to find puzzles in the real world that point to things being different instead of new. Episode reading list Truex, D. P., Holmström, J., & Keil, M. (2006). Theorizing in Information Systems Research: A Reflexive Analysis of the Adaptation of Theory in Information Systems Research. Journal of the Association for Information Systems, 7(12), 797-821. Grover, V., & Lyytinen, K. (2015). New State of Play in Information Systems Research: The Push to the Edges. MIS Quarterly, 39(2), 271-296. Ba, S., & Pavlou, P. A. (2002). Evidence of the Effect of Trust Building Technology in Electronic Markets: Price Premiums and Buyer Behavior. MIS Quarterly, 26(3), 243-268. Jiang, L., Hou, J., Ma, X., & Pavlou, P. A. (2025). Punished for Success? A Natural Experiment of Displaying Clinical Hospital Quality on Review Platforms. Information Systems Research, . Grover, V., & Lyytinen, K. (2023). The Pursuit of Innovative Theory in the Digital Age. Journal of Information Technology, 38(1), 45-59. Baiyere, A., Berente, N., & Avital, M. (2023). On Digital Theorizing, Clickbait Research, and the Cumulative Tradition. Journal of Information Technology, 38(1), 67-73. Grisold, T., Kremser, W., Mendling, J., Recker, J., vom Brocke, J., & Wurm, B. (2023). Keeping Pace with the Digital Age: Envisioning Information Systems Research as a Platform. Journal of Information Technology, 38(1), 60-66. Berente, N., Gu, B., Recker, J., & Santhanam, R. (2021). Managing Artificial Intelligence. MIS Quarterly, 45(3), 1433-1450. Dell'Acqua, F., McFowland, E., Mollick, E. R., Lifshitz-Assaf, H., Kellogg, K., Rajendran, S., Krayer, L., Candelon, F., & Lakhani, K. R. (2023). Navigating the Jagged Technological Frontier: Field Experimental Evidence of the Effects of AI on Knowledge Worker Productivity and Quality. Harvard Business School Technology & Operations Mgt. Unit Working Paper 24-013. Fisher, G., Mayer, K. J., & Morris, S. (2021). From the Editors—Phenomenon-Based Theorizing. Academy of Management Review, 46(4), 631-639. Gregory, R. W., & Henfridsson, O. (2021). Bridging Art and Science: Phenomenon-Driven Theorizing. Journal of the Association for Information Systems, 22(6), 1509-1523. Rogers, E. M. (2003). Diffusion of Innovations (5th ed.). Free Press. Salge, C. A. D. L., & Karahanna, E. (2018). Protesting Corruption on Twitter: Is It a Bot or Is It a Person. Academy of Management Discoveries, 4(1), 32-49. Abramova, O., Recker, J., Schemm, U., & Barwitzki, L.-D. (2025). Inclusion of Autistic IT Workforce in Action: An Auticon Approach. Information Systems Journal, . Grisold, T., Seidel, S., Heck, M., & Berente, N. (2024). Digital Surveillance in Organizations. Business & Information Systems Engineering, 66(3), 401-410. Dwivedi, Y. K., Kshetri, N., ... Wright, R. T. (2023). “So what if ChatGPT wrote it?” Multidisciplinary Perspectives on Opportunities, Challenges and Implications of Generative Conversational AI for Research, Practice and Policy. International Journal of Information Management, 71, 102642. 

The Author Subscribe with your favorite podcast player Apple PodcastsAndroidRSS Comfort Khumalo Keil is no shrinking violet, she was born... The post It's all Because of my Mother by Comfort Khumalo Keil appeared first on WebTalkRadio.net.

The incredible Michelle Keil shares her beautiful love and relationship insights. Take a listen to hear Michelle's in-law adventure and what true humility is~ Resources~ Free Download: Connection Blueprint https://leannaustin.com/connectionblueprint/ Free Download: The One Question https://leannaustin.com/the-one-question/ Connection Crew Program: https://leannaustin.com/register/ Hybrid (One-on-One Coaching) Details: https://leannaustin.com/one-to-one-coaching/ Lovin My Daughter-In-Law Book: Book details HERE LeAnn Austin Website: https://leannaustin.com/ Get the full shownotes and more information here: https://leannaustin.com/podcast/

THE YOUNG U.S. Cavalry captain was getting a little frustrated. He was explaining to the short, fireplug-shaped German man with the serious mouth and commanding eyes why he really, really should turn around. It was the spring of 1855, you see, and the Oregon Trail had been going full steam for about a decade. The Sioux tribes, along with other Plains Indian tribes, had been nonplussed at first by the torrent of travelers, but by now they were really alarmed, and they had started attacking wagon trains. The German man was Dr. Wilhelm Keil, and he was the leader of a particularly large wagon train. Well, actually that wasn't quite true — the man who was leading the wagon train was Dr. Keil's 19-year-old son, Willie. But Willie was dead. (Aurora Mills, Clackamas County; 1850s) (For text and pictures, see https://offbeatoregon.com/2404b-1007c.aurora-colony-willie-keil-311.644.html)

Es sieht aus als hätte unser Supporter Jan Cronauer Zuwachs für sein Team bekommen zu haben, der Einstandsauftrag des nagelneuen Banausenunterstützers Oerni sorgt gleich mal für einen Keil zwischen Lee und Guess. Den Eklat hat man bei einem vermeintlich harmlosen Märchenfilm auch nicht kommen sehen, nicht mal ein friedfertiger Mo konnte da schlichten. Die nach Blut schreiende Meute auf den Rängen der Arena klatscht erfreut in die Hände, die Schwerter, Morgensterne und Katschis sind gezückt!

JT Crowley talks with Comfort Khumalo Keil author of The Indebted Beneficiary of Countless Second Chances: My Treacherous Broken Journey Subscribe... The post Talking Books with Comfort Khumalo Keil appeared first on WebTalkRadio.net.

How to dwell in a forest alongside giants, avoid disturbing a living god, assist an animal with their manners, and help an elephant cross the road. The Presence of Elephants: Sharing Lives and Landscapes in Assam (Routledge, 2024) is an anthropological consideration of coexistence, grounded in people's everyday interactions with Asian elephants. Drawing on two years of ethnographic fieldwork in Assam, Northeast India, this book examines human-elephant copresence and how minds, tasks, identities, and places are shared between the two species. Sharing lives and landscapes with such formidable beings is a continuously shifting and negotiated exchange inherently composed of tensions, asymmetries, and uncertainties – especially in the Anthropocene when breakdowns in communication increasingly have a violent effect. Developing a multifaceted picture of human-elephant relations in a postcolonial setting, each chapter focuses on a different dimension of encounter, where elephants adapt to human norms, people are subject to elephant projects, and novel interspecies possibilities emerge at the threshold of nature and society. Vulnerability is a common experience intensified in contemporary human-elephant relations, felt through the elephant's power to disrupt and transform human lives, as well as the risks these endangered animals are exposed to. This book will be of interest to scholars of multispecies ethnography and human-animal relations, environmental humanities, conservation, and South Asian studies. Rituparna Patgiri is an Assistant Professor of Sociology at the Department of Humanities and Social Sciences, Indian Institute of Technology (IIT), Guwahati. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How to dwell in a forest alongside giants, avoid disturbing a living god, assist an animal with their manners, and help an elephant cross the road. The Presence of Elephants: Sharing Lives and Landscapes in Assam (Routledge, 2024) is an anthropological consideration of coexistence, grounded in people's everyday interactions with Asian elephants. Drawing on two years of ethnographic fieldwork in Assam, Northeast India, this book examines human-elephant copresence and how minds, tasks, identities, and places are shared between the two species. Sharing lives and landscapes with such formidable beings is a continuously shifting and negotiated exchange inherently composed of tensions, asymmetries, and uncertainties – especially in the Anthropocene when breakdowns in communication increasingly have a violent effect. Developing a multifaceted picture of human-elephant relations in a postcolonial setting, each chapter focuses on a different dimension of encounter, where elephants adapt to human norms, people are subject to elephant projects, and novel interspecies possibilities emerge at the threshold of nature and society. Vulnerability is a common experience intensified in contemporary human-elephant relations, felt through the elephant's power to disrupt and transform human lives, as well as the risks these endangered animals are exposed to. This book will be of interest to scholars of multispecies ethnography and human-animal relations, environmental humanities, conservation, and South Asian studies. Rituparna Patgiri is an Assistant Professor of Sociology at the Department of Humanities and Social Sciences, Indian Institute of Technology (IIT), Guwahati. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

How to dwell in a forest alongside giants, avoid disturbing a living god, assist an animal with their manners, and help an elephant cross the road. The Presence of Elephants: Sharing Lives and Landscapes in Assam (Routledge, 2024) is an anthropological consideration of coexistence, grounded in people's everyday interactions with Asian elephants. Drawing on two years of ethnographic fieldwork in Assam, Northeast India, this book examines human-elephant copresence and how minds, tasks, identities, and places are shared between the two species. Sharing lives and landscapes with such formidable beings is a continuously shifting and negotiated exchange inherently composed of tensions, asymmetries, and uncertainties – especially in the Anthropocene when breakdowns in communication increasingly have a violent effect. Developing a multifaceted picture of human-elephant relations in a postcolonial setting, each chapter focuses on a different dimension of encounter, where elephants adapt to human norms, people are subject to elephant projects, and novel interspecies possibilities emerge at the threshold of nature and society. Vulnerability is a common experience intensified in contemporary human-elephant relations, felt through the elephant's power to disrupt and transform human lives, as well as the risks these endangered animals are exposed to. This book will be of interest to scholars of multispecies ethnography and human-animal relations, environmental humanities, conservation, and South Asian studies. Rituparna Patgiri is an Assistant Professor of Sociology at the Department of Humanities and Social Sciences, Indian Institute of Technology (IIT), Guwahati. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

How to dwell in a forest alongside giants, avoid disturbing a living god, assist an animal with their manners, and help an elephant cross the road. The Presence of Elephants: Sharing Lives and Landscapes in Assam (Routledge, 2024) is an anthropological consideration of coexistence, grounded in people's everyday interactions with Asian elephants. Drawing on two years of ethnographic fieldwork in Assam, Northeast India, this book examines human-elephant copresence and how minds, tasks, identities, and places are shared between the two species. Sharing lives and landscapes with such formidable beings is a continuously shifting and negotiated exchange inherently composed of tensions, asymmetries, and uncertainties – especially in the Anthropocene when breakdowns in communication increasingly have a violent effect. Developing a multifaceted picture of human-elephant relations in a postcolonial setting, each chapter focuses on a different dimension of encounter, where elephants adapt to human norms, people are subject to elephant projects, and novel interspecies possibilities emerge at the threshold of nature and society. Vulnerability is a common experience intensified in contemporary human-elephant relations, felt through the elephant's power to disrupt and transform human lives, as well as the risks these endangered animals are exposed to. This book will be of interest to scholars of multispecies ethnography and human-animal relations, environmental humanities, conservation, and South Asian studies. Rituparna Patgiri is an Assistant Professor of Sociology at the Department of Humanities and Social Sciences, Indian Institute of Technology (IIT), Guwahati. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Predigt aus dem Gottesdienst vom 02.03.2025 Prediger: Daniel Keil Thema: "Mose und die 10 Gebote"

How to dwell in a forest alongside giants, avoid disturbing a living god, assist an animal with their manners, and help an elephant cross the road. The Presence of Elephants: Sharing Lives and Landscapes in Assam (Routledge, 2024) is an anthropological consideration of coexistence, grounded in people's everyday interactions with Asian elephants. Drawing on two years of ethnographic fieldwork in Assam, Northeast India, this book examines human-elephant copresence and how minds, tasks, identities, and places are shared between the two species. Sharing lives and landscapes with such formidable beings is a continuously shifting and negotiated exchange inherently composed of tensions, asymmetries, and uncertainties – especially in the Anthropocene when breakdowns in communication increasingly have a violent effect. Developing a multifaceted picture of human-elephant relations in a postcolonial setting, each chapter focuses on a different dimension of encounter, where elephants adapt to human norms, people are subject to elephant projects, and novel interspecies possibilities emerge at the threshold of nature and society. Vulnerability is a common experience intensified in contemporary human-elephant relations, felt through the elephant's power to disrupt and transform human lives, as well as the risks these endangered animals are exposed to. This book will be of interest to scholars of multispecies ethnography and human-animal relations, environmental humanities, conservation, and South Asian studies. Rituparna Patgiri is an Assistant Professor of Sociology at the Department of Humanities and Social Sciences, Indian Institute of Technology (IIT), Guwahati. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/animal-studies

Tereza ist im Urlaub, deswegen darf Katharina sich austoben. Heute geht es um Katharinas größte Leidenschaft: Liebesromane. Darüber spricht sie mit der Roman Autorin Lisa Keil. Es geht ums Schreiben, um Weiblichkeit, Guilty Pleasure und vieles mehr. Es ist ein irre schönes Gespräch geworden! Danke Lisa! Hosted on Acast. See acast.com/privacy for more information.

Chicago's most award-winning brewpub reveals the secrets of its medal-winning Lagers and a bold malt liquor revival.Keil Weimer, head brewer at Piece Brewery and Pizzeria, discusses brewing award-winning lagers and reviving forgotten styles. He tells the story of winning a silver medal at the Great American Beer Festival in October for his Door Code Pilsner, sharing insights on what it takes to brew crisp German Pilsners, why patience is key in lagering, and the art of natural carbonation. He also talks about tank space management in a seven barrel brewpub, the impact of long fermentation times on flavor, and how brewing history shapes today's beer trends. Keil also shares the unique story behind Piece Brewery's legacy, how spunding works, the idea behind “bringing malt liquor back,” and what happens when you put mashed potatoes and clams on pizza. Plus: the secret art of enjoying smoked beers and what's up with Altbier.About Piece Brewery and Pizzeria:Piece Brewery is a Wicker Park brewpub serving award-winning New Haven style thin-crust pizza and craft beer. Learn more on their website athttps://www.piecechicago.com/ —You can learn more about Crafty Brewers and get in touch with us on our official website,https://craftybrewerspod.com Crafty Brewers is a production of Quantum Podcasts, LLC. Is your brewery or business looking to capture a loyal audience to drive business results with the power of podcasting? Then visithttps://quantum-podcasts.com/ to learn more.Our executive producer and editor is award-winning podcasterCody Gough. He insists that we tell you that in this episode, you'll learn about: Chicago craft beer, German Pilsner, Door Code Pilsner, award-winning lagers, spunding carbonation, natural carbonation, malt liquor brewing, brewing lagers, tank conditioning, fermentation time, beer fermentation, Pilsner hops, Saphir hops, Saaz hops, decoction mashing, crisp lager, New Haven pizza Chicago, Chicago beer scene, craft beer awards, beer clarity, Kolsch, smoked porter, brewing techniques, craft beer trends, beer and pizza pairing, Chicago beer history, Jonathan Cutler, hoppy lagers, brewing science, brewery operations, Pilsner brewing process, high-gravity brewing, and beer yeast management.

This week, on a special edition of the SLHour, we revisit some of the conversations we had on this program in the Fall of 2024. We learn about an app that brings Christians together and about a novel about Jesuits and the occult. We also meet liturgical composer Kevin Keil and we reconnect with singer/songwriter Sarah Hart.

Kruska, Antje; Keil, Judith www.deutschlandfunkkultur.de, Vollbild

In dieser Ausgabe des JediCast sprechen wir über die Die Hohe Republik-Reihe von Marvel aus der dritten Phase. Die von Cavan Scott geschriebene Comicreihe besteht aus zehn Einzelheften und wird in Deutschland in zwei Sonderbänden von Panini veröffentlicht. Darin setzt sich die Reise der Comicfiguren aus der ersten Phase fort. Keeve hat eine Spur, um ihren Meister zu finden, während zufällig noch ein hochrangiger Nihil ihre Wege kreuzt. Dieser Zufall und vieles weitere sind daher auch Themen in unserer Besprechung. Zusammen überlegen Ines und Tobias, warum ihnen die Reihe wenig gegeben hat, woher das Gefühl des Hinhaltens kommt und wieso die Reihe zu einer Vorgeschichte für das Hörspiel Tempest Breaker - ebenfalls von Cavan Scott - degradiert wird. Zudem geht es um die Rückkehr vieler alter Hasen, die langsam überhandzunehmen drohen (das Rentensystem!!!) und die Erlösung einer tragischen Figur, die jedoch auch aufgeschoben, aber immerhin angerissen wird. Eine Besprechung mit Höhen und Tiefen und der Gewissheit: Es gibt immer jemanden zu retten. Und das reicht im Grunde ja auch schon für eine Comichandlung, oder? Zeitmarken spoilerfreier Teil 00:00:00 - Begrüßung 00:03:37 - Relevanz der Handlung 00:07:58 - Adieu Ario 00:10:25 - Prequel oder Standalone? Spoilerteil 00:11:49 - Jährlich grüßt der Retterkomplex 00:25:00 - Diese Kapitelmarke ist nach ihr benannt: Lourna Dee 00:32:36 - Babyboomer überfluten Phase III 00:45:52 - Keil zwischen #Tereceret 00:51:44 - Kinder des Sturms 01:00:13 - Der Blob (sein netter Bruder) 01:01:14 - Fazit Blick in die Datenbank Zur Werksübersicht von Kinder des Sturms, geschrieben von Cavan Scott Der erste Arc erschien auf Englisch in fünf Einzelheften bei Marvel von November 2023 bis März 2024 Ein Sammelband von Marvel erschien im Juni 2024 In Deutschland erschien die Reihe direkt als Sonderband im November 2024 bei Panini Zur Werksübersicht von Die Gejagte, geschrieben von Cavan Scott Der zweite Arc erschien auf Englisch in fünf Einzelheften bei Marvel von April 2024 bis August 2024 Ein Sammelband von Marvel erschien im November 2024 In Deutschland erschien die Reihe direkt als Sonderband im März 2025 bei Panini Die Rezensionen Die Reihe wurde von Patricia im Rahmen des Marvel-Mittwochs rezensiert. Eine Übersicht über die entsprechenden Beiträge findet ihr hier in der Datenbank. Tobias rezensierte dann die deutschen Sammelbände. Seine Einschätzung deckt sich überraschenderweise mit der von Tobias im Podcast. Die Reihe komme demnach zu langsam in die Gänge und schaffe es am Ende nicht, überzeugend ins Hörspiel Tempest Breaker überzuleiten. Die Rezension zu Band II folgt im April. Dem JediCast folgen Wir sind auf allen gängigen Podcast-Plattformen vertreten! Abonniert uns also gerne auf Spotify, Apple Podcasts, Google Podcasts (etc.), oder fügt bequem unsere Feeds in euren präferierten Podcast-Player ein. Alle Links dazu findet ihr oben unter dem Player verlinkt sowie auch jederzeit unter dem Audioplayer in der rechten Sidebar. Wir freuen uns auch immer über Bewertungen auf den jeweiligen Podcast-Seiten. Falls ihr umfangreichere Anmerkungen habt, schreibt auch gerne eine Mail an podcast@jedi-bibliothek.de! Nun seid ihr dran! Wie gefiel euch die Rückkehr zu den etablierten Comicfiguren? Hattet auch ihr das Gefühl, auf ausgetretenen Pfaden zu wandeln, oder konnte euch die Rettungsaktion mit angeschlossener Zufallsfestnahme überzeugen? Schreibt es uns gerne in die Kommentare! Star Wars: Die Hohe Republik ist ein mehrjähriges Buch- und Comicprogramm, das hunderte Jahre vor den Skywalker-Filmen spielt und die Jedi in ihrer Blütezeit zeigt. Weitere Infos, News, Podcasts und Rezensionen gibt es in unserem Portal und in der Datenbank. Beachtet auch unsere Guides zur Lesereihenfolge von Phase I, Phase II und Phase III.

In this episode, Jacob and Carver dive deep into Borussia Dortmund's latest struggles, analyzing their losses against Holstein Kiel and Eintracht Frankfurt. They discuss the challenges facing the team, the future of Nuri Şahin as head coach, and whether a change in leadership could turn things around. Could Erik ten Hag be the solution? Enjoy.BVB POD MERCH

The theme this week on the podcast is: The Best of 2024 I'm bringing you into the new year by rewinding and replaying the most downloaded, most listened to, and most popular episodes from 2024. The topics are varied, covering everything from social security to inflation to the 4% rule. 

This week we remember Henri Nouwen with his friend, author Carolyn Whitney-Brown. We also learn about the Aid to the Church in Need campaign for Burkina Faso; Jermaine has two new book suggestions, and we meet Liturgical Composer Kevin Keil who has a new instrumental Advent/Christmas album, Winter Birth.

In this episode, host Heather sits down with coach Michelle Keil to explore the intersection of science, psychology, and the spiritual process of repentance. Together, they redefine repentance as a joyful and empowering experience rather than one rooted in fear or shame. Michelle shares insights into the science of neuroplasticity, explaining how the brain's ability to rewire itself supports lasting change. They also discuss the importance of self-compassion, gratitude, and small, intentional steps in reframing repentance and fostering personal growth. Heather and Michelle emphasize how embracing this process helps us draw closer to God, develop emotional resilience, and uncover our divine potential.   For more information about Michelle and for links to access all she has to offer, please click HERE! To watch this interview on YouTube, go HERE. PDF Download HERE For more information and available downloads, go to: https://ldslifecoaches.com/ All content is copyrighted to Heather Rackham and featured coaches. Do not use without permission.  

Heureka, eine neue Ausgabe des DDD! Die FDP hat versucht, einen Keil zwischen das beliebte Podcast-Duo zu bringen und mit ihrem D-Day-Dokument kommt nun die ganze Wahrheit ans Licht. Aber wir lassen uns nicht entzweien und vögeln lieber einen Hähnchenwagen kaputt.

You set up an assumption, you have a theory, you analyze your data, and you show that the assumption does not hold. Doing good qualitative research is that simple. Except that it's not, of course. On the ground, in the research and writing process, these basic rules can be quite tricky to implement. So we discuss some heuristics researchers can use to limit their conversants, settle on suitable theoretical lenses to examine their data, and collecting more data than what they thought was necessary.   References Geertz, C. (1973). The Interpretation Of Cultures. Basic Books. Goodall, J. (1986). The Chimpanzees of Gombe: Patterns of Behavior. Harvard University Press. Popper, K. R. (1959). The Logic of Scientific Discovery. Basic Books. Durkheim, E. (1895). The Rules of Sociological Method. Free Press. Giddens, A. (1976). New Rules of Sociological Method. Hutchinson. Barley, S. R. (1986). Technology as an Occasion for Structuring: Evidence from Observations of CT Scanners and the Social Order of Radiology Departments. Administrative Science Quarterly, 31(1), 78-108. Kellogg, K. C. (2022). Local Adaptation Without Work Intensification: Experimentalist Governance of Digital Technology for Mutually Beneficial Role Reconfiguration in Organizations. Organization Science, 33(2), 571-599. https://doi.org/10.1287/orsc.2021.1445 Mertens, W., Recker, J., Kummer, T.-F., Kohlborn, T., & Viaene, S. (2016). Constructive Deviance as a Driver for Performance in Retail. Journal of Retailing and Consumer Services, 30, 193-203. Markus, M. L. (1983). Power, Politics, and MIS Implementation. Communications of the ACM, 26(6), 430-444. Berente, N., Lyytinen, K., Yoo, Y., & King, J. L. (2016). Routines as Shock Absorbers During Organizational Transformation: Integration, Control, and NASA's Enterprise Information System. Organization Science, 27(3), 551-572. Alashoor, T., Keil, M., Smith, H. J., & McConnell, A. R. (2023). Too Tired and in Too Good of a Mood to Worry about Privacy: Explaining the Privacy Paradox through the Lens of Effort Level in Information Processing. Information Systems Research, 34(4), 1415-1436. Yin, R. K. (2009). Case Study Research: Design and Methods (4th ed.). Sage. Berente, N., Recker, J., & Leonardi, P. (2023). . This IS Research podcast, 13 September 2023. Gioia, D. A., Corley, K. G., & Hamilton, A. L. (2013). Seeking Qualitative Rigor in Inductive Research: Notes on the Gioia Methodology. Organizational Research Methods, 16(1), 15-31. Lebovitz, S., Levina, N., & Lifshitz-Assaf, H. (2021). Is AI Ground Truth Really “True”? The Dangers of Training and Evaluating AI Tools Based on Experts' Know-What. MIS Quarterly, 45(3), 1501-1525. Ryle, G. (1949). The Concept of Mind. University of Chicago Press. Langley, A. (1999). Strategies for Theorizing from Process Data. Academy of Management Review, 24(4), 691-711. Miles, M. B., & Huberman, M. (1994). Qualitative Data Analysis (2nd ed.). Sage. Cramton, C. D., & Hinds, P. J. (2014). An Embedded Model of Cultural Adaptation in Global Teams. Organization Science, 25(4), 1056-1081. 

Russlands Einsatz einer sogenannten neuen Rakete ändert nichts an der Gesamtlage, so Christoph Heusgen, Leiter der Münchner Sicherheitskonferenz. Putin versuche weiter, durch Propaganda und Drohungen einzuschüchtern, und eskaliere bewusst die Situation. Heckmann, Dirk-Oliver www.deutschlandfunk.de, Interviews

Christian is helping connect the world using high-orbit satellites at Astranis while creating a hardtech startup playbook with his podcast First Principles. Timestamps: 0:40 Pronounced Kyle  3:42 Christian's Parents 6:36 Religion  8:56 Science Fiction & Anti Memes 11:28 Sports & Debate 17:54 University Of Michigan 21:10 Target & Deloitte 28:36 Why He Left Consulting 32:01 Business School 35:24 Logo & Design Businesses 38:42 His First Startup: Drect 50:29 Joining Astranis 56:17 How Astranis Finds Great People 1:05:31 Working At The Chaos Stage Of A Startup 1:07:02 Creating The Hardware Startup Playbook 1:14:51 First Principles 1:21:58 Hardest Thing He's Overcome

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).

DESCRIPTION: In this episode, Roy welcomes Adam Trimmings, Jonas Keil, and Savannah Noland to the show to discuss Abronia! We hear about their varied and extensive experiences keeping Abronia lizards - the dos and don'ts for success with the genus, and a whole lot more! Please like, subscribe, and share this episode, if you feel so inclined. To offer direct support to the show with a tip or donation, consider subscribing to our Patreon ( www.patreon.com/projectherpetoculture ) and have a look at our generous sponsors at the affiliate links below! SHOW NOTES: Follow Adam on IG: @adamsdragons Follow Jonas on IG: @junglejonz Follow Savannah on IG: @perfect.hue.llc MERCH: https://www.projectherp.com/shop OUR SPONSORS: Custom Reptile Habitats: https://customreptilehabitats.com/PH Cold Blooded Caffeine (apply the code 'projectherp' for 10% off): https://coldbloodedcaffeine.com/?ref=PH FairyTail Dragons: https://fairytaildragons.com Exo Terra: https://exo-terra.com Tamura Designs (apply the code 'Herpetoculture' for 15% off): https://tamura-designs.com Happy Dragons: https://plus.happydragons.com/home SOCIAL LINKS: Support us on Patreon: www.patreon.com/projectherpetoculture Subscribe on Youtube: www.youtube.com/@projectherpetoculture Follow P : H on Instagram: @projectherpetoculture Follow Phil on Instagram: @aridsonly Follow Roy on Instagram: @wellspringherp

Türkis und Blau sind in den Gesprächen über eine Regierungszusammenarbeit auf keinen grünen Zweig gekommen. ÖVP-Chef Karl Nehammer sagt noch immer, eine Koalition mit der FPÖ mit Herbert Kickl an der Spitze sei für ihn ausgeschlossen. Kickl will das nicht einfach hinnehmen – und versucht, einen Keil in die Volkspartei zu treiben. Welche Strategie verfolgt die FPÖ im Koalitionspoker? Und könnte Österreich vielleicht doch schneller eine neue Regierung bekommen, als viele Experten erwartet hätten? Petra Stuiber, stellvertretende Chefredakteurin beim STANDARD, weiß mehr.

Wer hat die größten Vorteile bei einer Neuwahl? Was kann man den Parteien, die Angst vor einer Neuwahl haben, politisch abringen? Wie lässt sich ein Keil zwischen kooperierende Parteien treiben? Alles Fragen, die die politische Landschaft der Weimarer Republik in der Krise des zweiten Kabinetts Marx prägten. Die Koalition aus Zentrum, Deutscher Volkspartei und Deutscher Demokratischer Partei stand im Herbst 1924 vor dem aus. Wie das liberale Hamburger Fremdenblatt vom 12. Oktober auf die Ränkespiele auf Reichsebene blickte, erfahren wir von Frank Riede.

SummaryHans Keil shares his leadership journey, starting from growing up on a farm and joining the Coast Guard to his career in various industries and his current role as a co-founder of Nurture Genomics. He emphasizes the importance of work ethic, authenticity, and building a strong team. Hans also discusses the challenges and opportunities in healthcare, particularly in creating a customer-centric culture and leveraging AI for better patient experiences. He encourages leaders to go with the flow, trust their teams, and stay focused on the customer.TakeawaysDeveloping a strong work ethic early in life can shape one's leadership journey.Authenticity is key to effective leadership.Building a strong team that complements your strengths and fills your gaps is crucial.Creating a customer-centric culture in healthcare requires understanding the needs of patients and engaging with them.AI has the potential to enhance patient experiences and improve healthcare outcomes.Leaders should go with the flow, trust their teams, and stay focused on the customer.Sound Bites"I think, as I reflect, probably go back to growing up on a farm... when you live on a farm, you start working at a very early age.""If you're not willing to roll up your sleeves and go out there and see them in their environment and understand that, you're not going to succeed.""Start with the team, start with what the nurses have to navigate, what their challenges are. Because they are the frontline."Chapters00:00 The Beginnings of a Leadership Journey05:38 From Farm to Coast Guard08:39 Building a Customer-Centric Culture in Healthcare18:08 Transitioning to a Startup: The Story Behind Nurture Genomics26:41 Balancing Family and Career29:09 Developing Leadership Skills: Authenticity and Trust33:36 The Role of AI in Healthcare and Leadership

Pastor Ryan Groshek continues our sermon series, Faith Journeys Faith Journeys Week 5Genesis 22:1-19‭‭Genesis‬ ‭22‬:‭1‬-‭2‬‬‭‭James‬ ‭1‬:‭2‬-‭4‬‬‭‭Genesis‬ ‭22‬:‭3‬-‭8‬‬‭‭Hebrews‬ ‭11‬:‭17‬-‭19‬‬‭‭Genesis‬ ‭22‬:‭9‬-‭19‬‬1. Will you obey God's voice?2. Will you love God more than His gifts?[The test] was designed to purify his love [for] the son of his body from all the dross of carnal self-love and natural selfishness which might still adhere to it, and so to transform it into love [for] God, from whom he had received him, that he should no longer love the beloved son as his flesh and blood, but simply and solely as a gift of grace, as belonging to his God,—a trust committed to him, which he should be ready at any moment to give back to God. Keil, Carl Friedrich, and Franz Delitzsch. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996.3. Will you trust in God's provision?Connect with us!springlakechurch.org/getconnectedspringlakechurch.orgNeed Prayer? We'd love to pray for you!springlakechurch.org/prayer

CEOs get a ton of credit or blame for a company's performance. But the entire leadership team is vital to success, and any dysfunction is often overlooked. Sometimes the CEOs leading them don't even see that they're not working. Thomas Keil, management professor at the University of Zurich, and Marianna Zangrillo, a partner at The Next Advisors, have interviewed more than 100 CEOs and senior executives. Their research identifies three main types of failing leadership teams: shark tanks, petting zoos, and mediocracies. And they identify the pitfalls of each pattern and how to turn those teams around. Keil and Zangrillo wrote the HBR article "Why Leadership Teams Fail."

Former German Tornado WSO, Rudy Keil, shares what it was like being a German Tornado IDS WSO. Watch part 1 - https://www.aircrewinterview.tv/#/tornadoids-rudy/Thank you to AviaStorm for setting up the interview - https://www.facebook.com/AviaStormPick up some AI merch - https://www.teepublic.com/user/aircrew-interview Help keep the channel going:      PATREON - https://www.patreon.com/aircrewinterviewDONATE - http://www.aircrewinterview.tv/donate/Purchase our Aviation Art Book, Volume One - https://amzn.to/3sehpaP Follow us:https://www.aircrewinterview.tv/https://www.instagram.com/aircrew_interviewhttps://www.facebook.com/aircrewinterviewhttps://www.twitter.com/aircrewtvSupport the Show.

Das warme und feuchte Augustwetter begünstigt Pilzerkrankungen an Pflanzen. Im Gartenratsch mit Edith Schowalter gibt Hubert Siegler von der Bayerischen Gartenakademie Tipps, wie Sie Mehltau und Krautfäule in Schach halten und beantwortet Hörerfragen. Begleitet wird er von der Gartenbautechnikerin aus Veitshöchheim, Isolde Keil-Vierheilig.

Former German Air Force Tornado IDS WSO, Rudy Keil, talks us through his initial flying training, attending the TTTE (Tri-National Tornado Training Establishment), flying on a frontline squadron, attending exercises in the USA and Europe all accompanied with some great stories throughout!Thank you to AviaStorm for setting up the interview - https://www.facebook.com/AviaStormPick up some AI merch - https://www.teepublic.com/user/aircrew-interview Help keep the channel going:     PATREON - https://www.patreon.com/aircrewinterviewDONATE - http://www.aircrewinterview.tv/donate/Purchase our Aviation Art Book, Volume One - https://amzn.to/3sehpaP Follow us:https://www.aircrewinterview.tv/https://www.instagram.com/aircrew_interviewhttps://www.facebook.com/aircrewinterviewhttps://www.twitter.com/aircrewtvOriginal thumbnail photo by Mike Freer - https://commons.m.wikimedia.org/wiki/File:Panavia_Tornado_IDS,_Germany_-_Air_Force_AN1077561.jpgSupport the Show.

16. Oktober 1995: Die Bromance zwischen Julian und Miles reifte lange – nun treibt die Begegnung mit Goran'Agar einen Keil zwischen die beiden Best Buddys. Der Jem'Hadar braucht kein Ketracel-white und verlangt, dass der Föderationsarzt auch seine Kumpels befreit, was dem Chief äußerst missfällt. Missfallen ist auch das Wort der Stunde, was Worf und die Ermittlungstaktiken von Kommissar 00 Odo angeht. In Deutschland: Der hippokratische Eid, auf VHS am 25. Juli 1996, ausgestrahlt am 17. Oktober 1996.

•Historien-Roman• Heisenberg, Schrödinger, Planck: Gemeinsam tragen Bacon und Links Informationen der Physiker ihrer Zeit zusammen. Kommen sie so auf Klingsors Spur? Unterdessen treibt die angebliche Spionin Irene einen Keil zwischen Bacon und Links. // Von Jorge Volpi / WDR 2002 // www.wdr.de/k/hoerspiel-newsletter Von Jorge Volpi.

•Historien-Roman• Heisenberg, Schrödinger, Planck: Gemeinsam tragen Bacon und Links Informationen der Physiker ihrer Zeit zusammen. Kommen sie so auf Klingsors Spur? Unterdessen treibt die angebliche Spionin Irene einen Keil zwischen Bacon und Links. // Von Jorge Volpi / WDR 2002 // www.wdr.de/k/hoerspiel-newsletter Von Jorge Volpi.

Wer auf der Südsee-Insel Samoa einen Blick ins Telefonbuch wirft, kann sich auf eine Überraschung gefasst machen. Nachnamen wie Keil, Thieme und Retzlaff zeugen von einer Zeit, die in Deutschland fast vergessen ist: Einen "Platz an der Sonne" suchte das Deutsche Reich auch auf Neuguinea, Samoa und anderen Südseeinseln. Die deutsche Kolonialzeit in der Südsee ist mehr als nur eine kuriose Randnotiz der Geschichte. Von Klaus Uhrig (BR 2014)

Hello, Friends! It's Will Parker here from Principal Matters: The School Leader's Podcast. We're excited to announce that we're approaching our 400th episode! Can you believe it? To make this milestone even more special, we'd love to hear from you. If this podcast has inspired, helped, or encouraged you, would you consider sharing your thoughts […] The post PMP398: Leveraging Executive Internal Communication for Stronger Brands with Brittany Keil appeared first on Principal Matters.

We all know our spirits came to earth to inhabit a body but the union of those two is often one that creates dissonance and opposition since they have different roles to play. But as coach Michelle Keil will share, it is when we can reconcile the body and the spirit and help them both function well is when we can progress and move forward in the fastest way possible. Our spirits want to progress but our bodies want to keep us safe and so our spirits must learn how to help the body also want to progress. This takes practice and patience and an awareness of how one's body responds to things and learning what the body needs to function well.  If you want help gaining better control over your body with your spirit so that you can progress as you wish, please reach out to Michelle. She is a great coach and can guide you through this process. Enjoy this episode.   For more information about Michelle and for links to access all she has to offer, please click HERE! To watch this interview on YouTube, go HERE. For more information and available downloads, go to: https://ldslifecoaches.com/ All content is copyrighted to Heather Rackham and featured coaches. Do not use without permission.