Podcasts about Kimchi

Guy Benson of Fox News and the Guy Benson Show joins Michele and utterly roasts George Clooney, the democrats, and Tyrus! OK, he doesn’t roast Tyrus… but he does disagree with him… a little. Fabulous conversation with one of the smartest voices around. Thanks to our sponsors: Kimchi One from Brightcore – Improve your health, improve your life. 25% Off with code: MICHELE at https://mybrightcore.com/michele Kimchi One™ Kimchi has long been known as the eastern “Fountain of Youth” and western science has recently confirmed its incredible benefits. Kimchi One™ helps slow the aging of cells, boosts immunity, and supports gut health. Go to: mybrightcore.com Or dial (888) 927-5980 for up to 50% OFF and Free Shipping – ONLY when you call! SleepCreme.com For your best night’s sleep! Use the code “GAMEDAY” at checkout for free standard shipping on your first order! Michele Tafoya is a four-time Emmy award-winning sportscaster turned political and cultural commentator. Record-setting, four-time Sports Emmy Award winner Michele Tafoya worked her final NBC Sunday Night Football game at Super Bowl LVI on February 13, 2022, her fifth Super Bowl. She retired from sportscasting the following day. In total, she covered 327 games — the most national primetime TV games (regular + postseason) for an NFL sideline reporter. Learn More about “The Michele Tafoya Podcast” here: https://linktr.ee/micheletafoya Subscribe to “The Michele Tafoya Podcast” here: https://apple.co/3nPW221 Follow Michele on twitter: https://twitter.com/Michele_Tafoya Follow Michele on Instagram: https://www.instagram.com/realmicheletafoya/ Learn more about the Salem Podcast network: https://salempodcastnetwork.com/ See omnystudio.com/listener for privacy information.

Guy Benson of Fox News and the Guy Benson Show joins Michele and utterly roasts George Clooney, the democrats, and Tyrus! OK, he doesn’t roast Tyrus… but he does disagree with him… a little. Fabulous conversation with one of the smartest voices around. Thanks to our sponsors: Kimchi One from Brightcore – Improve your health, improve your life. 25% Off with code: MICHELE at https://mybrightcore.com/michele Kimchi One™ Kimchi has long been known as the eastern “Fountain of Youth” and western science has recently confirmed its incredible benefits. Kimchi One™ helps slow the aging of cells, boosts immunity, and supports gut health. Go to: mybrightcore.com Or dial (888) 927-5980 for up to 50% OFF and Free Shipping – ONLY when you call! SleepCreme.com For your best night’s sleep! Use the code “GAMEDAY” at checkout for free standard shipping on your first order! Michele Tafoya is a four-time Emmy award-winning sportscaster turned political and cultural commentator. Record-setting, four-time Sports Emmy Award winner Michele Tafoya worked her final NBC Sunday Night Football game at Super Bowl LVI on February 13, 2022, her fifth Super Bowl. She retired from sportscasting the following day. In total, she covered 327 games — the most national primetime TV games (regular + postseason) for an NFL sideline reporter. Learn More about “The Michele Tafoya Podcast” here: https://linktr.ee/micheletafoya Subscribe to “The Michele Tafoya Podcast” here: https://apple.co/3nPW221 Follow Michele on twitter: https://twitter.com/Michele_Tafoya Follow Michele on Instagram: https://www.instagram.com/realmicheletafoya/ Learn more about the Salem Podcast network: https://salempodcastnetwork.com/ See omnystudio.com/listener for privacy information.

Fermented nutrition is vital to our wellbeing, but often missing from our daily diet. Kimchi is exploding in the health world as a leading anti-aging superfood! When kimchi was introduced to human cells in a test tube – it actually slowed the aging process!  Kimchi One harnesses the power of kimchi – the most nutrient-dense fermented food on the planet!Guest:  Kim Bright is a pioneer in the nutrition industry and an expert in health and wellness. She has been featured on nationally syndicated, and local, radio and television shows since the 1980's, educating people on how to optimize their health. Kim has personally consulted over 15,000 people and has lectured groups all over the U.S.A.Having studied with many well-known health experts and industry legends, Kim also attended and taught at The Kushi Institute in Massachusetts.Kim established a health center in Connecticut, where she consulted and taught healthy lifestyle courses along with various health experts from all over the world. Kim is the Founder of Brightcore Nutrition, now in its 27th year.Buy 2 bottles of Kimchi One, Get 1 bottle FreeYou can find us online at trykimchinow.com Or call now at 888-958-5331 and ask about the “Family and Friends” packages for even more savings. The Family & Friends special is ONLY available by phone. Free bottle of Vitamin D3 when you call in to order.Now you can get all the benefits of kimchi in convenient, capsule-form with Kimchi One.

The best videos of the week! Mookie Betts gets a handshake, Bernie Sanders loves tariffs, the Dire Wolf is back, and the new and amazing Black Card! Michele covers it all!Thank you to our sponsors: Kimchi One from Brightcore – Improve your health, improve your life. 25% Off with code: Michele at https://mybrightcore.com/Michele Kimchi One™ Kimchi has long been known as the eastern “Fountain of Youth” and western science has recently confirmed its incredible benefits. Kimchi One™ helps slow the aging of cells, boosts immunity, and supports gut health. mybrightcore.com Or dial (888) 927-5980 for up to 50% OFF and Free Shipping – ONLY when you call! SleepCreme.com Ready for your Best Night’s Sleep? Go to SleepCreme.com — Use code “GAMEDAY” at checkout for free standard shipping on your first order! Michele Tafoya is a four-time Emmy award-winning sportscaster turned political and cultural commentator. Record-setting, four-time Sports Emmy Award winner Michele Tafoya worked her final NBC Sunday Night Football game at Super Bowl LVI on February 13, 2022, her fifth Super Bowl. She retired from sportscasting the following day. In total, she covered 327 games — the most national primetime TV games (regular + postseason) for an NFL sideline reporter. Learn More about “The Michele Tafoya Podcast” here: https://linktr.ee/micheletafoya Subscribe to “The Michele Tafoya Podcast” here: https://apple.co/3nPW221 Follow Michele on twitter: https://twitter.com/Michele_Tafoya Follow Michele on Instagram: https://www.instagram.com/realmicheletafoya/ Learn more about the Salem Podcast network: https://salempodcastnetwork.com/See omnystudio.com/listener for privacy information.

The best videos of the week! Mookie Betts gets a handshake, Bernie Sanders loves tariffs, the Dire Wolf is back, and the new and amazing Black Card! Michele covers it all!Thank you to our sponsors: Kimchi One from Brightcore – Improve your health, improve your life. 25% Off with code: Michele at https://mybrightcore.com/Michele Kimchi One™ Kimchi has long been known as the eastern “Fountain of Youth” and western science has recently confirmed its incredible benefits. Kimchi One™ helps slow the aging of cells, boosts immunity, and supports gut health. mybrightcore.com Or dial (888) 927-5980 for up to 50% OFF and Free Shipping – ONLY when you call! SleepCreme.com Ready for your Best Night’s Sleep? Go to SleepCreme.com — Use code “GAMEDAY” at checkout for free standard shipping on your first order! Michele Tafoya is a four-time Emmy award-winning sportscaster turned political and cultural commentator. Record-setting, four-time Sports Emmy Award winner Michele Tafoya worked her final NBC Sunday Night Football game at Super Bowl LVI on February 13, 2022, her fifth Super Bowl. She retired from sportscasting the following day. In total, she covered 327 games — the most national primetime TV games (regular + postseason) for an NFL sideline reporter. Learn More about “The Michele Tafoya Podcast” here: https://linktr.ee/micheletafoya Subscribe to “The Michele Tafoya Podcast” here: https://apple.co/3nPW221 Follow Michele on twitter: https://twitter.com/Michele_Tafoya Follow Michele on Instagram: https://www.instagram.com/realmicheletafoya/ Learn more about the Salem Podcast network: https://salempodcastnetwork.com/See omnystudio.com/listener for privacy information.

​Have you heard of 'Jizzney Princess'? You surely will after this episode! Kim Chi stops by to chat with Delta about their love/hate relationship with Costco, board games, and the empire that is Kim Chi Chic Beauty. Kim also discusses her upcoming cookbook, Kim Chi Eats, and her young adult novel, Donutella Hamachi and the Library Avengers. Plus, Delta goes off about entertainers who do nothing to promote shows. Do you not want to be booked again, girl? Listen to Very Delta Ad-Free AND One Day Early on MOM Plus   Send us an e-mail at readmedelta@gmail.com   FOLLOW DELTA @deltawork   VERY DELTA IS A FOREVER DOG AND MOGULS OF MEDIA (M.O.M.) PODCAST Learn more about your ad choices. Visit megaphone.fm/adchoices

Text Dr. Black your questions or comments.In this fun and informative episode of Eat Your Greens with Dr. Black, I explore the fascinating world of fermented foods. From ancient beer and sourdough bread to modern kimchi and kombucha, I dive into the history, science, and health benefits of fermentation. Learn how microbes work their magic to create tangy, funky, and sometimes downright stinky flavors while boosting gut health and preserving food. I explore fermented favorites like sauerkraut, miso, and sourdough, plus some more adventurous options from around the world. Tune in for trivia, bad puns, and practical tips for incorporating fermented foods into your diet!If you enjoyed this episode, please take a moment to rate it, leave a review, and most importantly, share it with a friend! Don't forget to visit the show website and subscribe! eatgreenswithdrblack.com For resources related to a plant-based diet or if you struggle to afford healthy food for your family, please go to eatgreenswithdrblack.com/resources.You can contact Dr. Black at dr.black@eatgreenswithdrblack.comI am happy to answer general questions related to the information presented on this podcast. Be advised that I will never offer specific medical advice via this website, even if your child is an established patient in my practice. If you have concerns about your child's health or growth, please contact their doctor.Thanks for listening and don't forget to Eat Your Greens!

This week Jun and Daniel welcome their guest Byeong, a Korean Canadian who shares his unique cultural journey growing up in Toronto, working in Hong Kong, and now living in Korea. Through exploring Byeong's experiences as a "third culture kid," our hosts dive into fascinating discussions about Canadian multiculturalism, the concept of being a "freeloader" younger sibling with fewer parental expectations, and the privilege of being able to opt in or out of Korean culture as needed. The conversation touches on topics like Hong Kong's changing identity, the evolution of the "Hell Joseon" mentality in Korea, and how different immigrant communities form their identities abroad.If you're interested in understanding the nuances of Korean Canadian identity compared to Korean American, exploring how Canada's multicultural foundation differs from America's melting pot, or hearing thoughtful perspectives on navigating between cultures, tune in to hear Daniel, Jun, and Byeong discuss all this and more! This episode also features discussions about beautiful travel destinations in Canada, the origins of the term "Hell Joseon," and Jun's revelation about his parents' surprisingly relaxed expectations of him as a second child.She Leads with CAREShe Leads with CARE is a limited podcast series hosted by actor and producer Bellamy...Listen on: Apple Podcasts SpotifySupport the showAs a reminder, we record one episode a week in-person from Seoul, South Korea. We hope you enjoy listening to our conversation, and we're so excited to have you following us on this journey!Support us on Patreon:https://patreon.com/user?u=99211862Follow us on socials: https://www.instagram.com/koreanamericanpodcast/https://twitter.com/korampodcasthttps://www.tiktok.com/@koreanamericanpodcastQuestions/Comments/Feedback? Email us at: koreanamericanpodcast@gmail.com

For those of you who like fermented foods, and if you haven't discovered it already, CultJar is the one to try. I fell in love with the brand when I first came across the very clever brand name! But not only is the logo pithy, so are the flavours with over 15 different ferments as well as nuts & seeds, pickles seasonings and shrubs. It is a privilege to welcome founder Peter Prescott onto the podcast today. Having perviously started restaurants including East London's The Albion & The Boundary, he moved to Somerset just before lock down and found himself starting a surprise new venture in food preservation. It is clear that Peter has a specialists understanding of food, quality and taste - sensorially and also in discernment.If you curious about the difference between a Kraut and a Kimchi or appreciate the local, sustainable and seasonal then this episode will be right up your street. Hosted on Acast. See acast.com/privacy for more information.

Kimchi or Biscuits, 14 VGK Recap of Victory, 23 Jason Fitz Int, 36 NBA Talk

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 2916: A thriving gut microbiome supports digestion and immunity, but can probiotic-rich foods like yogurt and kimchi truly make a difference? While they contain beneficial bacteria, their effectiveness depends on factors like strain diversity, fermentation methods, and survival through digestion. Research suggests that consistent intake and high enough doses, often greater than what's found in common foods, are necessary for real impact. For those considering probiotic supplements, choosing a high-quality, third-party-tested brand is essential to ensure effectiveness. Quotes to ponder: "Probiotics are live bacteria that support the health of our microbiome." "The trouble is we don't really know how helpful these foods are when it comes to actually increasing the number of good bacteria in your gut." "We have to remember that we can't just eat these foods once and expect the good bacteria in our intestines to change forever." Episode references: Visbiome High Potency Probiotic: https://www.visbiome.com Harvard's Nutrition Source: https://www.hsph.harvard.edu/nutritionsource Learn more about your ad choices. Visit megaphone.fm/adchoices

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 2916: A thriving gut microbiome supports digestion and immunity, but can probiotic-rich foods like yogurt and kimchi truly make a difference? While they contain beneficial bacteria, their effectiveness depends on factors like strain diversity, fermentation methods, and survival through digestion. Research suggests that consistent intake and high enough doses, often greater than what's found in common foods, are necessary for real impact. For those considering probiotic supplements, choosing a high-quality, third-party-tested brand is essential to ensure effectiveness. Quotes to ponder: "Probiotics are live bacteria that support the health of our microbiome." "The trouble is we don't really know how helpful these foods are when it comes to actually increasing the number of good bacteria in your gut." "We have to remember that we can't just eat these foods once and expect the good bacteria in our intestines to change forever." Episode references: Visbiome High Potency Probiotic: https://www.visbiome.com Harvard's Nutrition Source: https://www.hsph.harvard.edu/nutritionsource Learn more about your ad choices. Visit megaphone.fm/adchoices

Kimchi, K-Pop, Klinsi! Als Jürgen Klinsmann im Februar 2023 neuer Trainer von Südkorea wurde, begann ein neues Kapitel im Leben des legendären Stürmers. Klinsmann gab schnell das Ziel aus, die Asienmeisterschaft 2024 gewinnen zu wollen. Jedoch blieb der erhoffte Knalleffekt von Anfang an aus. Die ersten fünf Spiele konnte Südkorea mit Klinsmann nicht gewinnen. Passend dazu schlichen sich schnell Nebenschauplätze ein, die man eigentlich von Klinsmann kennen sollte, jedoch in großen Teilen der südkoreanischen Bevölkerung nicht gut ankamen. Eine Beziehung, die von Anfang an kompliziert war und mit einem dicken Grinsen endete. All das und viel mehr gibts in dieser Episode!

North Korea is discussed and then I give fun facts about kimchi over 200 more episodes giving fun mind-blowing facts about different locations around the World and their cuisine can be found on your favorite Podcast platform, including Spotify, IHeartRadio, Amazon Music and many more or you can simply click this link https://learn-about-world-cuisine.simplecast.com

200g medium egg noodles 4 scallions finely chopped 1 tablespoon finely chopped kimchi 2 eggs whisked with a fork 1 teaspoon sesame oil 25ml soy sauce Oil for cooking Cook the noodles according to the pack and drain well. Toss in the sesame and cut them up roughly with knife and allow to cool. Mix in the eggs, scallions, kimchi and soy very well. Take a small pan or one big one and cover the bottom with oil and when hot add a handful of the mixture. Cook for about 2 minutes on high heat and flip over. Add a little more oil and cook for another 2 minutes or until crisp on both sides. Repeat with rest and keep warm in a low oven.Hot and sour peanuts 200g peanuts 1 tablespoon gochujang 1 tablespoon onion powder 1 clove garlic finely grated 1 tablespoon sumac 1 tablespoon castor sugar 50ml rice wine vinegar Whisk all the ingredients apart from the peanuts. Heat a pan and add the nuts. Toss around for a minute and add the mixture. Cook to coat for a minute. Allow to cool and chop coarsely. To assemble 2 scallions, finely chopped 2 tablespoons crispy onions, chopped 1 teaspoon toasted sesame seeds Sprigs coriander 2 tablespoons mayonnaise mixed with 1 teaspoon gochujangPlace pancake on a plate. Mix half the peanuts with scallions and onions. Sprinkle on top of the pancake and then sprinkle over sesame and coriander. Serve with mayo.

Kimchi is one of the most popular health supplements in America. Why? And what does it have to do with MAHA? Kim Bright of MyBrightcore.com answers all. https://www.mybrightcore.com/products/kimchi-one?sca_ref=8071505.KJjuCUCykbsWeD See omnystudio.com/listener for privacy information.

Kimchi is one of the most popular health supplements in America. Why? And what does it have to do with MAHA? Kim Bright of MyBrightcore.com answers all. https://www.mybrightcore.com/products/kimchi-one?sca_ref=8071505.KJjuCUCykbsWeD See omnystudio.com/listener for privacy information.

 1.) Mindfulness If we start to become mindful (without judging) what we eat then our body lose weight.The worst case is always to judge yourself or to give yourself a bad consciousness for the things that you are doing or aren't doing.Because a bad consciousness can keep us in any bad habit forever.   First, make a diary about everything that you eat on a daily basis. If possible get a small scale and measure the quantity.Second, accept your bad habits for gaining weight.For instance: 6:00 - 6:30 AM Workout with stretching and Qigong6:30 - 7:00 AM Meditation7 o'clock,  breakfast with a green smoothy, (200g bananas, 50g salad, 300g pears, 100g orange, 150g Kefir milk, 1tbsp honey), 7:30 AM 7 Km Bicycle ride, medium speed against the wind to your working place.  10 AM one medium apple and 2 big size bananas.2.) Look, that you eat a lot of fiber. Choose full grain flour over normal flour for all food with grains. For instance: brown rice or basmati rice.Never eat white sugar again. Instead choose honey, brown sugar,… Food with fiber will satisfy our appetite without adding too many calories. 3.) Don't eat industrially processed food like the tomato ketchup, instead, put the fresh tomatoes into a fruit mixer… Cooked tomatoes are very acid and so bad. With industrially processed food, it is impossible to trust our appetite. Because the industrially processed food has ingredients that block our barriers to stop eating so that we overeat. Remember, we need fresh vitamins and enzymes and not that garbage food. 4.) Probiotic. We need for a good digestion a healthy gut flora and that we get through Probiotic. All of our food has ingredients that kill our healthy gut flora. Every day, even I (as a raw cost eater) eat fermented vegetables or Kimchi as a Probiotic. Kefir milk is a Probiotic, too. Understand, 90% of Chinese/South Asian have a milk allergy.   When You can't eat that, take Probiotic. With Probiotic your health and immune system will become much better. 5.) Sleep better and longer to lower your stress level. A lack of sleep will increase our stress level… A higher stress level will cause that you eat more.6.) Suppressed sex will lead to fatness. When the males and females don't enjoy sex they eat more…  So more corpulent a female is so less sexual arousal will the female feel. More sex will lead also to a lower stress level… Sex is good for you.7.) Exercise more that will lower your food consumption and your stress level. Instead of exercising your jaw (for eating) exercise more of the rest of your body.8.) Instead of focusing on only your weight loss, focus on your healthy lifestyle.It is always so if we focus only on our goal we sabotage ourselves. The path is our goal. And so we relax!How do we do it? I hope with fun@!My Video: 8 strategies to lose easier weight… https://youtu.be/YMHCcIp_pXcMy Audio: https://divinesuccess.net/wp-content/uploads/2021/Podcast.B/8-strategies-to-lose-easier-weight.mp3

Pasa Passa invites Kimchi Factory Homies 02.21.25 | VISLA FM by VISLA

What are the 3 P's? Most of us have heard of probiotics, maybe prebiotics but not all of us know about postbiotics... In this episode we explore the 3 P's, what they do and why we need them. From Kefir to Kimchi, Sauerkraut to Sourdough with butter... see it's not all bad!We talk about why bloating and farting is not necessarily a bad thing and how only one tablespoon of fermented foods a day can change our gut microbiome. So let's celebrate the gas people!This episode is sponsored by Ancient + Brave and produced by Elisa Kennedy.Thank you for listening and if you like the show please give us a good review and follow us so you don't miss an episode - just click on the show page and press the plus sign. We also love hearing from you, so if you have a story you want to share or a suggestion or question you can email us at info@thewellnessbreakdown.co.uk or contact us on Instagram @the_wellnessbreakdown @rosemaryferguson_ and @evekalinikWe're also over on You Tube - youtube.com/@thewellnessbreakdownpod DISCLAIMER: All the advice and recommendations in this podcast is given generally. If you feel like you have any contraindications to anything we recommend please check with your healthcare provider first.

Jeonghee is a Korean native with a passion for sharing the Korean table with the people of Pittsburgh. Jeonghee shares her insights on authentic Korean meals and her love for cooking and creating a sense of community. She believes that sharing a meal transforms a house into a home. Discover why Jeonghee chose to open YeGa Kimchi over a career in nursing, the challenge of creating vegan kimchi for her first retail client and the struggle to decide what to make next.  - - - - #withbowlandspoon #foodevolution #foodventures #happyeating  #localfood  #localfoods #pittsburghlocalfood #foodsystems #foodsystem #localfoodsystem

Nach den LA fires, von denen Laura recht unmittelbar betroffen war, sind Raabe&Kampf endlich zurück. Mel erzählt von ihrer letzten Reise, Laura berichtet, wieso sie gerade zur Prepperin wird - und einen Alte-Männer-Lifehack gibt's on top. Lax vox! Show Notes: ALONE: https://www.youtube.com/show/SCsjo9oAbmSJ-urstiIn24OQ?season=1&sbp=CgEx English Teacher: https://www.disneyplus.com/en-de/series/english-teacher/2zSTdyuLzCzx Max Richard Leßmann - Am Hafen brennt noch Licht - https://www.youtube.com/watch?v=TJQLJS9Nkfs

This week on Sibling Watchery, Bob and Monét are joined by Kim Chi to review RuPaul's Drag Race Episode 4. They chat about who got emotional on their seasons of Drag Race, whether Bob or Monét had better wigs, and if they were ever robbed of a win or took a win they felt they didn't deserve. They also break down the runway looks, debate whether Joellea just delivered the most iconic look of the season, and share their updated thoughts on who's in the lead! Rula patients typically pay $15 per session when using insurance. Connect with quality therapists and mental health experts who specialize in you at https://www.rula.com/rivalry/ #rulapod Want to see exclusive Sibling Rivalry Bonus Content? Head over to www.patreon.com/siblingrivalrypodcast to be the first to see our latest Sibling Rivalry Podcast Videos! @BobTheDragQueen @MonetXChange Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit podcastchoices.com/adchoices

Do you enjoy fermented foods? Do you make your own? It wasn't has hard as I thought it would be. My family loves kimchi and here's a bird's eye view of my process. See photos over here: A Little Kimchi Goes A Long Way https://amybain.wordpress.com/2025/01/21/a-little-kimchi-goes-a-long-way/ I refer to this link as well: http://October%20Reading%20Books%20https://amybain.wordpress.com/2023/10/29/october-reading-books/ Don't forget to click the Like button. Subscribe so you don't miss an episode. Share with a friend or two.

Fermented nutrition is vital to our wellbeing, but often missing from our daily diet. Kimchi is exploding in the health world as a leading anti-aging superfood! When kimchi was introduced to human cells in a test tube – it actually slowed the aging process!  Kimchi One harnesses the power of kimchi – the most nutrient-dense fermented food on the planet!Guest:  Kim Bright is a pioneer in the nutrition industry and an expert in health and wellness. She has been featured on nationally syndicated, and local, radio and television shows since the 1980's, educating people on how to optimize their health. Kim has personally consulted over 15,000 people and has lectured groups all over the U.S.A.Having studied with many well-known health experts and industry legends, Kim also attended and taught at The Kushi Institute in Massachusetts.Kim established a health center in Connecticut, where she consulted and taught healthy lifestyle courses along with various health experts from all over the world. Kim is the Founder of Brightcore Nutrition, now in its 27th year.Buy 2 bottles of Kimchi One, Get 1 bottle FreeYou can find us online at trykimchinow.com Or call now at 888-958-5331 and ask about the “Family and Friends” packages for even more savings. The Family & Friends special is ONLY available by phone. Free bottle of Vitamin D3 when you call in to order.Now you can get all the benefits of kimchi in convenient, capsule-form with Kimchi One.

Ein Podcast über die Geschichte des Konservierens. Gastrosoph Peter Peter erklärt unter anderem, was es mit Salzgurken und Sojasauce auf sich hat. Das Thema:Salzgurken sind vielleicht die Königinnen der haltbaren Lebensmittel. Legt man sie selbst ein, ist es ein Akt der Befreiung von der Lebensmittelindustrie. „Eine Selbstermächtigung“, interpretiert Gastrosoph Peter Peter den aktuellen Hype um's Fermentieren. Man könnte auch sagen, konservieren ist ein Akt der Befreiung von der Vergänglichkeit mit den Mitteln der Verwesung, zumindest beim Fermentieren ist das ein bisschen so, wie Peter Peter zeigt. In diesem Podcast geht es um verschiedene Methoden des haltbar machens, ihre Geschichte und ihren gesundheitlichen Wert. Der ist nämlich beim Fermentieren deshalb so ausgeprägt, weil die Lebensmittel im Grunde vorverdaut werden und zwar von Bakterien. Die Bakterien und Pilze geben sich dabei quasi die Klinke in die Hand: Das Werk jener im Glas wird von jenen in unserem Darm vollendet.Über machtHungerIn unserer Podcastreihe machtHunger geht es um die Kulturgeschichte des Essens und alle wirtschaftlichen Verstrickungen und politischen Machtspiele, die mit dem Essen und mit kulinarischen Traditionen verbunden sind. macht Hunger ist ein Podcast von Der Pragmaticus. Sie finden uns auch auf Instagram, Facebook, LinkedIn und X (Twitter).Staffel I macht Hunger I: Nationalgerichte macht Hunger II: Frankreichmacht Hunger III: Italienmacht Hunger IV: Das Schnitzelmacht Hunger V: Globale Küchemacht Hunger VI: Zucker!macht Hunger VII: Slawische Küchemacht Hunger VIII: Jenseits des FleischesStaffel IImacht Hunger I: Die Geschichte der Muskatnussmacht Hunger II: Der lange Weg zum Besteckmacht Hunger III: Weltenlenkerin Kartoffelmacht Hunger IV: Alkohol – Geschichte einer rosaroten BrillemachtHunger V: Salz, Ursprung von fast AllemmachtHunger VI: Ekel: Das Grauen bei Tischmachthunger VII: Wie der Tee drei Mal nach Europa kammachthunger VIII: Es trieft! Eine Geschichte vom FettStaffel III machthunger I: Bittersüß: Die Geschichte der Zitrusfrüchtemachthunger II: Warum dieses Weihnachtsessen?machthunger III: Klasse Wein Über Peter PeterDer Kulturwissenschaftler Peter Peter ist in der bayerischen Hauptstadt München aufgewachsen, hat in Klassischer Philologie promoviert und ist Autor zahlreicher Bücher über das Reisen und die Kochkulturen dieser Welt (unter anderem verfasste er auch eine Kulturgeschichte des Schnitzels bzw. der österreichischem Küche). Er lehrte an der von Slow Food gegründeten Università delle scienze gastronomiche in Pollenzo und Colorno. Seit 2009 lehrt er für den Masterstudiengang des Zentrums für Gastrosophie der Universität Salzburg das Modul „Weltküchen und Kochsysteme“ und ist Mitglied der Deutschen Akademie für Kulinaristik. Sein jüngstes Buch ist den Zitrusfrüchten und Italien gewidmet. Es heißt Blutorangen und ist im Verlag Klaus Wagenbach erschienen. macht Hunger ist ein Podcast von Der Pragmaticus. Sie finden uns auch auf Instagram, Facebook, LinkedIn und X (Twitter).

It's the January news update. Find out why you might want to double check your Kia. Why are the Asian CEOs bowing so much? And be careful with what tea you're drinking. Ben strips his pillow. Lingjie pees out money. Come listen to The Worst Asian Podcast. Also, we're conducting a listener survey to help us better understand you and to help us mold the podcast to what you want. Please take a minute to fill it out if you can. Please please please.https://forms.gle/nbwHBXPy7LWvN8c16 ------------------------------------------- FOLLOW US EVERYWHERE @WorstAsianPod ► INSTAGRAM: www.instagram.com/worstasianpod ► TIKTOK: www.tiktok.com/@worstasianpod ► YOUTUBE: www.youtube.com/@worstasianpod ► WEBSITE: www.worstasian.com ► EMAIL: hello@worstasian.com Thank you to everyone for the continued support! Please leave us a 5-Star review on Apple or Spotify. You the best. -------------------------------------------

We were looking for a good dinner to have with a movie and stumbled upon kimchi gumbo and Searching (2018). Everyone becomes a suspect in this story full of twists, turns, and dead ends that have you on the edge of your seat up until the final reveal. John Cho and Debra Messing are brilliant. It's a little cliché in places, but a suspenseful ride that'll make you want to turn the car around and go back to the scene of the crime.

Send us a text   In this episode, hosts Ronnie and Brian celebrate the holiday season with a light-hearted discussion about their recent culinary adventures, particularly focusing on the intricate process of making mole. They delve into the techniques, ingredients, and significance of balancing flavors in mole, while also exploring the versatility of this traditional sauce in various dishes. The conversation also touches on the art of tortilla making and the joy of cooking together during the holidays. In this episode, Ronnie and Brian explore various culinary topics, including the art of puffing potatoes, the intricacies of fermentation with kimchi and sauerkraut, and share personal cooking fails. They also provide valuable cooking tips, emphasizing the importance of not crowding the pan and using fresh spices for enhanced flavor.Beers we drankBrian - Resident Culture - Island TimeRonnie - Resident Culture - Island TimeRick Bayless' Black MoleHow to make KimchiHow to make CarbonaraSTAY CREAMY

Kimchi and sauerkraut are 2 of the top probiotic foods. Both are made of fermented cabbage. Sauerkraut has a mild taste, while kimchi is spicy and contains other vegetables. Kimchi is made from napa cabbage, radish, garlic, chili pepper, ginger, and salt. Because kimchi contains more vegetables, it has more phytonutrients. It also has a higher diversity of microbes. The dominant microbe in sauerkraut and kimchi is Lactobacillus plantarum. It can survive harsh environments, including the acid in your stomach. This microbe contributes to beneficial gut bacteria and can also increase serotonin. Kimchi helps cultivate a unique microbe not found in sauerkraut that inhibits pathogens such as listeria. It's also protective against fungus, yeast, and mold. Sauerkraut has more of the microbe L. brevis, which benefits gut health and the immune system. Sauerkraut and kimchi both make bacteriocins, which are natural antibiotics. Sauerkraut and kimchi are both made of fermented cabbage, a cruciferous vegetable with the following beneficial properties: •Rich in phytonutrients •Loaded with glutathione •Contains anthocyanins that support longevity •Potent source of vitamin U, which protects against ulcers •Contains glutamine, which is very beneficial for a leaky gut Not only does kimchi have more diverse microbes, but it also contains fermented garlic, which has potent antimicrobial, antioxidant, and anti-inflammatory effects. It's also very beneficial for your immune system. There's a compound in ginger that turns into several other anti-inflammatory molecules when fermented. Ginger is beneficial for digestion and can be an effective remedy for nausea. Compounds in chili pepper are also enhanced when fermented and are beneficial for pain, inflammation, circulation, metabolism, and fat loss. Kimchi is better for weight loss because of its beneficial properties for blood sugar and insulin resistance. It also has more vitamin C. Look for raw sauerkraut or kimchi for the most benefits!

Max Pearson presents a collection of the week's Witness History interviews which all relate to food. First, Dinner for One, the British TV sketch that's become a German New Year's Eve tradition. Our expert guest is Ingrid Sharp, professor of German cultural and gender history at the University of Leeds. She tells us about some other festive traditions in Northern Europe including Krampus – the horned figure said to punish children who misbehave at Christmas. We also hear about when South Korea and Japan had a diplomatic row over kimchi. Plus, the arrival of instant noodles in India and how they changed people's cooking habits. Next we find out how the BBC's Masterchef conquered the world of TV cookery. Finally, the first woman to become White House head chef describes what it's like to cook for five presidents.Contributors:Thomas Frankenfeld – son of Peter Frankenfeld who produced Dinner for One.Ingrid Sharp - professor of German cultural and gender history at the University of Leeds.Dr Chaelin Park - World Institute of Kimchi. Sangeeta Talwar – former executive vice president of Nestle India.Franc Roddam – creator of Masterchef.Cristeta Comerford – former White House chef.(Photo: Dinner for One. Credit: Getty Images)

In the run-up to the 1996 Olympic Games in Atlanta, in the United States, a row broke out between Japan and South Korea over who would supply the athletes' village with kimchi.The two countries also took their dispute to the United Nations' Codex Alimentarius, an organisation which sets voluntary standards for food.Dr Chaelin Park from the World Institute of Kimchi tells Vicky Farncombe how South Koreans were upset because they thought Japan was "attempting to take over" their national dish."For Koreans, kimchi is more than just food - it's part of our cultural identity," she says.Eye-witness accounts brought to life by archive. Witness History is for those fascinated by the past. We take you to the events that have shaped our world through the eyes of the people who were there. For nine minutes every day, we take you back in time and all over the world, to examine wars, coups, scientific discoveries, cultural moments and much more. Recent episodes explore everything from football in Brazil, the history of the ‘Indian Titanic' and the invention of air fryers, to Public Enemy's Fight The Power, subway art and the political crisis in Georgia. We look at the lives of some of the most famous leaders, artists, scientists and personalities in history, including: visionary architect Antoni Gaudi and the design of the Sagrada Familia; Michael Jordan and his bespoke Nike trainers; Princess Diana at the Taj Mahal; and Görel Hanser, manager of legendary Swedish pop band Abba on the influence they've had on the music industry. You can learn all about fascinating and surprising stories, such as the time an Iraqi journalist hurled his shoes at the President of the United States in protest of America's occupation of Iraq; the creation of the Hollywood commercial that changed advertising forever; and the ascent of the first Aboriginal MP.(Photo: Kimchi. Credit: Getty Images)

This special 2 hour Christmas Day episode of Joe Cannon Health is packed with insights, answers, and companionship for anyone spending the holidays alone. Tune in as we explore fascinating topics, including: Autophagy: What it is and how to boost it naturally. Vitamin K: A surprising remedy for leg cramps. Kimchi: Can it really promote hair growth? Nattokinase: Its role in heart health and circulation. PQQ: The connection between this compound and memory improvement. Nutrafol: Are there hidden risks, like liver problems? Rhabdomyolysis: What you need to know about this serious condition. Xylitol: Is there a link to heart attacks? Vinegar and Depression: Examining the evidence behind this intriguing claim. AND MORE!! Whether you're here to learn, find inspiration, or simply spend time with a friendly voice, this episode is for you. Let's celebrate the season with curiosity, compassion, and a commitment to better health. autophagy, Vitamin K for leg cramps, Kimchi for hair growth, nattokinase benefits, PQQ memory support, Nutrafol side effects, rhabdomyolysis education, xylitol heart attack risk, vinegar for depression, Christmas health podcast, holiday wellness tips, natural remedies, health myths debunked.    Supplement Facts Coffee Mug: https://joecannon.creator-spring.com/listing/supplement-facts-mug   Consultations  https://supplementclarity.com/private-consultations/     Get My Rhabdo Book   Education is the best defense against getting rhabdomyolysis. I've been teaching about rhabdo for over 10 years. If you are in the US, you can order my book directly from me. Purchase My Rhabdo Book Order on Amazon      Connect With Me Joe-Cannon.com SupplementClarity.com YouTube     About Me   For over 30 years, I've been sorting nutrition facts from fiction, busting myths and helping people understand dietary supplements using clinical research as my litmus test.    I have an MS in exercise science and a BS in biology & chemistry. I've written several books, including Rhabdo, the first book about exercise-induced rhabdomyolysis.   Disclaimer   Episodes are for information only. I'm NOT a medical doctor. NO medical advice is given or implied. ALWAYS consult your physician for the best health advice for you. I participate in the Amazon Associates program which means if you click on a link to amazon and make a purchase, I may make a small commission at no extra cost to you.    

On the last bonus best bits for the year, Pugs needs holiday advice, we're joined by the notorious Pants Man, and Jase has a sloppy burger. See you back January 13th, 2025. Follow The Big Show on Instagram – new vid up now: https://www.instagram.com/haurakibigshow Subscribe to the podcast now on iHeartRadio, YouTube, or wherever you get your podcasts! Featuring Jason Hoyte, Mike Minogue, and Keyzie, "The Big Show" drive you home weekdays from 4pm on Radio Hauraki. Providing a hilarious escape from reality for those ‘backbone’ New Zealanders with plenty of laughs and out-the-gate yarns. Download the full podcast here: iHeartRadio: www.iheart.com/podcast/1049-the-hauraki-big-show-71532051/?follow=true Apple: https://podcasts.apple.com/us/podcast/the-hauraki-big-show/id1531952388 Spotify: https://open.spotify.com/show/20OF8YadmJmvzWa7TGRnDISee omnystudio.com/listener for privacy information.

What’s Trending: Kimchi day proposed by Democrats as Asian Americans targeted with crimes! GUEST: Auburn Deputy Mayor Cheryl Rakes had her car stolen outside of city hall last night. As a final parting shot to Washingtonians, Jay Inslee has proposed a new wealth tax and raising the business tax. // Big Local: Thurston County deputies are getting a new device that will assist them in high-speed pursuits. Tacoma’s Point Defiance Park is employing new permanent surveillance cameras after a spate of violent crimes. Redmond police is increasing drone use for faster response times. // Gifts for teens that will make you look cool (except they won’t make you look cool at all).

Matt and Nic are back with another week of news and deals. In this episode: French Hill wins the nomination to chair the House Financial Services Committee Riot Platforms, a bitcoin mining company, announced the intention to raise $500 million via a convertible note offering. The proceeds will be used to acquire additional bitcoins, and for general corporate purposes. MicroStrategy acquired another 21,550 bitcoin for roughly $2.1 billion. Circle and Binance announced a partnership with the goal of expanding the reach of Circle's USDC stablecoin across Binance's trading, saving, and payments platforms. Additionally, Binance plans to adopt USDC as part of the company's corporate treasury. Coincheck, the second largest crypto exchange in Japan, went public via SPAC, joining Coinbase as the only other crypto exchange listed on Nasdaq. The total stablecoin market cap eclipsed $200 billion this week, a record high following a 13% increase in supply in the past month. Ripple's RLUSD stablecoin gained approval from New York's Department of Financial Services, a key step in the company's plan to launch the tokenized dollar by year-end. Google announced a new quantum computing chip, though the specs are still many orders of magnitude away from threatening the encryption levels of Bitcoin and other crypto protocols. Sponsor notes:  Coin Metrics State of the Network: Where in the World is Crypto Trading? Exploring the Kimchi premium, regional exchange activity, and crypto seasonality

Putting the Stress in Seamstress. Yacht Rock Doc. Drinkable Mayo. Ass-tone phone. Little Bit of the Ol' Nipple. Peeing in the King's Kimchi. You Dumb Old Idiom. Killer Hamster Drove Away in a Kia Soul. Vin Di Bona. Poking the Cancerous Wax Ring. Botulism in a bag. Well you can EAT Boba! Grumpy Mike's. Hwak Tua Hamster. Bluey Gets a Meat Pie with Travis and more on this episode of The Morning Stream. Hosted on Acast. See acast.com/privacy for more information.

Putting the Stress in Seamstress. Yacht Rock Doc. Drinkable Mayo. Ass-tone phone. Little Bit of the Ol' Nipple. Peeing in the King's Kimchi. You Dumb Old Idiom. Killer Hamster Drove Away in a Kia Soul. Vin Di Bona. Poking the Cancerous Wax Ring. Botulism in a bag. Well you can EAT Boba! Grumpy Mike's. Hwak Tua Hamster. Bluey Gets a Meat Pie with Travis and more on this episode of The Morning Stream. Hosted on Acast. See acast.com/privacy for more information.

We revisit our conversation with clinical dietitian Gabrielle Gambino about ways to combat inflammation through food. Gabrielle explains how fermented foods and fiber provide the basis for a heart-healthy diet, what inflammation really means, and how superfoods and nutrient dense foods give our bodies what we need to fuel a healthy lifestyle.

KIM CHI AND I TALK DOG POOP, MINI PURSES AND S3X SCENESFOLLOW ON IG: @THESORRYWHATPOD, @KIMCHI_CHIC @HEYJAREDHEYJOIN THE PATREON: PATREON.COM/JAREDGOLDSTEINFOLLOW ON TIKTOK: @THESORRYWHATPOD, @HEYJAREDHEYFOLLOW THE SHOW ON YOUTUBE: @HEYJAREDHEYPRODUCED BY @BADLADDER COLLECTIVECOVER ART BY @WHYENNE.SHOULDWARDPHOTO BY @PORCHFINDSTITLE MUSIC: EVERYONE YOU KNOW BY LETTER BOX

This week, Kim Chi joins Monét to chat about what they'd do with a time machine, their favorite foods, and the differences in everyone's For You page. They also get into the Nicole Scherzinger controversy, talk about LA vs. NY influencers, getting invited to gifting suites, and why some brands are pulling back from working with drag artists. Thanks to our sponsors: Start earning points on rent you're already paying by going to https://joinbilt.com/RIVALRY Head to https://mycuire.com to get your leather care kit today! Go to https://Zocdoc.com/RIVALRY and download the Zocdoc app for FREE. Then find and book a top-rated doctor today.  Want to see exclusive Sibling Rivalry Bonus Content? Head over to www.patreon.com/siblingrivalrypodcast to be the first to see our latest Sibling Rivalry Podcast Videos! @BobTheDragQueen @MonetXChange Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit podcastchoices.com/adchoices

Welcome To The Apex Podcast! Where we keep you in the loop of everything Apex Legends.If you would like to join our discord and follow our socials here: https://linktr.ee/theapexthepodPlease review and rae the Apex Podcast, as it is one of the best things to support us as a podcast! Thank you so much for listening, we appreciate you.For business inquiries: theapexthepodcast@gmail.com#SeeYouAtTheTop

On this episode, Kim returns home from Taiwan, and Jon forgets to hit record. They also discuss a New Year's Eve party at Soho House Chicago.Hosted by Kim Chi (@kimchi_chic) and Jon Kung (@JonKung)Produced by Rob PeraArt by @Mamobot Hosted on Acast. See acast.com/privacy for more information.

*This podcast episode is so much better on YouTube!Support your health journey with our private practice! Explore comprehensive lab testing, functional assessments, and expert guidance for your wellness journey. Find exclusive offers for podcast listeners at nutritionwithjudy.com/podcast. _____Hey guys! In celebration of my mom's birthday, I am releasing this video of her Carnivore update and her making Kimchi. I am grateful for Carnivore because it has changed the trajectory of my parents' lives. They are on zero meds and much healthier than they were pre-Carnivore. Mom's (Umma) UpdatesDad's (Appa) Cameo (and his first time!)How to Make KimchiBonus - Some of My Favorite C&A Memories_____EPISODE RESOURCESHow Carnivore Healed My FamilyWhy I Started Carnivore68 Years Young: Reversing Diabetes and Stopping Meds with Keto CarnivoreWork with UsSupplements I Have my Parents Take Occasionally: ADB5+ Adrenal SupportOmaprem OmegasProbiotics MegasporeHCL Hydrozyme (Stomach Acid Support)Digestive Enzymes IntenzymeUnrefined Salt:Should We Limit SaltSole Water RecipeSalt and Heavy Metals______WEEKLY NEWSLETTER 

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).

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