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

We kick off Innovation Week on The Country with Herd-i, and today we talk to the innovative Southland farmer behind Kiwi Econet - an edible bale wrap made from jute. See omnystudio.com/listener for privacy information.

You say you want a deposition? Plaintiff attorneys often request and are sometimes successful in deposing corporate CEOs and other chief executives. But there are many times when defense attorneys want to spare the C-suite from what can be high-risk and time-consuming exercises for someone whose knowledge or expertise may have little or nothing to do with the facts and issues in a case. In this episode, I talk with Rachel M. Lary, a litigator with a nationwide practice at Lightfoot, Franklin & White, about the Apex Doctrine—a legal principle that protects high-ranking executives from being deposed unless certain conditions are met. Rachel explains how courts weigh an executive's actual knowledge of a case, the availability of less intrusive discovery, and how judges have ruled on the doctrine around the country. (Her firm's technologist, Sam McAllister, created an interactive map showing state-by-state treatment of the Apex Doctrine. We interviewed Sam in 2023.)Listen in and you will see why Fortune 500 companies rely on Rachel to represent them as national litigation counsel. I appreciate her sharing her insights on the podcast. I also appreciate that Rachel agreed to give a video tour of her remarkably neat office, which is what she thought I requested. I have a degree in communication, and maybe I should brush up. Rachel is both knowledgeable and a good sport. As always, if you have comments or wish to participate in one our projects please drop me a note at Editor@LitigationConferences.com.Tom HagyLitigation Enthusiast andHost of the Emerging Litigation PodcastHome PageLinkedInIf you have comments or want to get involved in one of our projects, drop me a note at Editor@LitigationConferences.com. 

Today we're speaking with Chase, who has taken the concept of rapid scaling to a whole new level. In just five years, he's gone from buying his first cabin in Running Springs, California, to owning eight properties across multiple states—all while maintaining a full-time career as a loan officer and raising a family. What started as a weekend retreat they could barely use because it kept getting booked has evolved into a sophisticated development and investment strategy that includes land hacking, private money raising, and even flipping Teslas to fund cabin purchases.From adding patina to brand-new renovations with personal record collections to creating secret amenities that delight guests through treasure hunts, Chase has mastered both the emotional and financial sides of the cabin business. We'll explore his three-role framework of visionary, manager, and technician, why he believes cabins should be about intentional experiences rather than convenience, and how strategic placement in established markets has allowed him to scale without heavy marketing investments.Whether you're dreaming of your first cabin or wondering how to grow beyond your current portfolio, this conversation offers insights into the systems, partnerships, and mindset shifts that enable rapid growth while maintaining the magic that makes cabins special. Plus, we dive deep into unconventional marketing tactics, from color contrast theory in Airbnb photos to maximizing SEO across multiple booking platforms.Instagram: @lightfootcabinBooking Site: https://charifavacationrentals.holidayfuture.com/all-listingsCozy Rock Cabin: https://staycozycabin.holidayfuture.com/listings/311027Cozy Camp Sebec: https://staycozycabin.holidayfuture.com/listings/311051Cozy Rock Website: http://www.staycozycabin.comYouTube Channel: https://www.youtube.com/channel/UC_FgMwAgvORd1IwlH1nlC9g

To get live links to the music we play and resources we offer, visit www.WOSPodcast.comThis show includes the following songs:Danica Bryant - Buzz FOLLOW ON SPOTIFYJess Novak Band - Woman FOLLOW ON SPOTIFYIzzy Imamura - Mine to Lose FOLLOW ON SPOTIFYRachel Tauwnaar - Pray For Us FOLLOW ON SPOTIFYChase the Comet - Rage Inside FOLLOW ON SPOTIFYMaggie Baring - Glass Ceiling FOLLOW ON SPOTIFYGoldtooth - Death In The Valley FOLLOW ON SPOTIFYAnna Hudson - Leech FOLLOW ON SPOTIFYExcuse for an Exit - side by side FOLLOW ON SPOTIFYLeanne Lightfoot - Cry Baby FOLLOW ON SPOTIFYAlessiah - Made You Cry FOLLOW ON SPOTIFYBERTY - Big Leap FOLLOW ON SPOTIFYHeather Edgley - Broken Promises FOLLOW ON SPOTIFYMission Road - Going Through the Motions FOLLOW ON SPOTIFYJenane - Talk to Me FOLLOW ON SPOTIFYFor Music Biz Resources Visit www.FEMusician.com and www.ProfitableMusician.comVisit our Sponsor Profitable Musician Newsletter at profitablemusician.com/joinVisit our Sponsor 39 Streams of Income at profitablemusician.com/incomeVisit our Sponsor Visit www.wosradio.com for more details and to submit music to our review board for consideration.Visit our resources for Indie Artists: https://www.wosradio.com/resourcesBecome more Profitable in just 3 minutes per day. http://profitablemusician.com/join

In this conversation, exercise scientist Ben Nevares shares his journey from a small town in Texas to becoming a powerlifter for Team USA. He discusses the importance of limiting options in fitness routines, the significance of habit formation, and the role of reflection in self-accountability. Ben emphasizes the influence of mentors in his life, particularly Dr. Lightfoot, who taught him kindness and patience. He also shares his motivation to succeed in powerlifting, driven by a desire to prove others wrong and find personal fulfillment. Ben shares his journey from a small town to competing for Team USA, emphasizing the importance of self-belief and mentorship. He delves into exercise science, discussing the significance of maintaining physical activity to prevent muscle atrophy and improve quality of life. The discussion highlights the 'Core Four' elements of health: sleep, exercise, nutrition, and hydration, and how to incorporate fitness into busy lifestyles, especially for those in rural sales. Ben offers practical nutritional hacks for travelers and stresses the importance of sleep for energy and overall well-being. He concludes with actionable advice for listeners to make immediate changes in their health routines. If you want to find out more about Ben and what he and his team offers go to: https://iehealth.co/ Also, make sure you follow his podcast, Ben Thinking: ⁠Apple: https://podcasts.apple.com/us/podcast/ben-thinking/id1554962040 ⁠Spotify: https://open.spotify.com/show/2ZQogfWNj6ip5v3W5d87WG +++ Grab your copy from Amazon⁠ here: https://www.amazon.com.au/365-Days-Rural-Sales-Mastery/dp/B0F1489HH4/ (or join our Facebook Group below to get a free online copy). Want to make more rural sales? Get your FREE copy of my first book “How To Succeed In Rural Sales” ⁠Ebook: www.ruralsalessuccess1.com/ebook Connect with or Follow me on LinkedIn: nz.linkedin.com/in/stjohncraner Subscribe to my weekly rural sales email (which goes out to 3500+ rural sales professionals worldwide) here: bit.ly/3voaPS7 To join our private Facebook Group where we share a ton of free rural sales and lead generation tools almost daily join here: www.facebook.com/groups/285326399207141/ For details on our training programmes you can check out what we do for sales teams with our Rural Sales Success™ programme here (www.ruralsalessuccess1.com/programme-invitation) or for managers with our Rural Sales Manager Mastery™ programme here (www.ruralsalessuccess1.com/programme-invitation) For more on us, what we do and who we work with: www.ruralsalessuccess.com / www.agrarian.co.nz

This week we shred the gnar with fish and tacos but not fish tacos. What are you some kind of maniac? Tune in for your path to survival in the lawless post-hardcore wastelands where there is no margin for error as proven by the rock 'n roll roosters of Long Island's IRONY OF LIGHTFOOT.

It's YOUR time to #EdUpClick here to support Elvin & Joe!In this episode, part of our Academic Integrity Series, sponsored by Pangram Labs,YOUR guest is Dr. Adam Redhead, Dean of Curriculum & Instruction, Andrew CollegeYOUR cohost is Bradley Emi , Cofounder & CTO, Pangram LabsYOUR host is Elvin FreytesHow does Adam define academic integrity & what role does fostering an ethical learning culture play? What unique challenges does Andrew College face with a student body that's 85-90% athletes? How is AI changing the landscape of academic integrity & what boundaries should be drawn? What support systems does Andrew College provide to help students succeed without cheating? How is Andrew College developing a college-wide policy on AI use for Fall 2025? Topics include:Academic integrity as more than avoiding cheating - cultivating an ethical mindset The importance of student support systems including tutoring centers & 24/7 online help Using AI checkers transparently to deter misconduct rather than to catch & punish The benefits of hands-on learning experiences that AI cannot replace Creating authentic assessments like oral exams & project-based learning The future of academic integrity as partnerships rather than just policies The need to redefine what integrity looks like in the 21st century classroom Listen in to #EdUpThank YOU so much for tuning in. Join us on the next episode for YOUR time to EdUp!Connect with YOUR EdUp Team - ⁠⁠⁠⁠⁠ ⁠⁠⁠⁠Elvin Freytes⁠⁠⁠⁠⁠⁠⁠⁠⁠ & ⁠⁠⁠⁠⁠⁠⁠⁠⁠ Dr. Joe Sallustio⁠⁠⁠⁠● Join YOUR EdUp community at The EdUp ExperienceWe make education YOUR business!P.S. If YOU like what YOU hear, feel free to​ ⁠support our efforts to keep us going!

Listen to Milken Institute Global Conference coverage. In this episode,  Adam Torres and  Leonard Lightfoot, CFO Black Coffee Company, explore the Black Coffee Company and the Milken Institute Global Conference. Big thank you to ⁠⁠⁠⁠Milken Institute⁠⁠⁠⁠! Follow Adam on Instagram at ⁠https://www.instagram.com/askadamtorres/⁠ for up to date information on book releases and tour schedule. Apply to be a guest on our podcast: ⁠https://missionmatters.lpages.co/podcastguest/⁠ Visit our website: ⁠https://missionmatters.com/⁠ More FREE content from Mission Matters here: ⁠https://linktr.ee/missionmattersmedia⁠ Learn more about your ad choices. Visit podcastchoices.com/adchoices

Former Mayor Lightfoot takes to the Hideout stage and find her inner Bernie Sanders. Hey, every ex-mayor has one. Okay, not Rahm. Or Daley. But still. Ben riffs. Gregory Pratt annotates Lightfoot's comments on such subjects as Gavin Newsom, Mayor Rahm, Lincoln Yards, the 2020 summer of disorder and the best way to deal with Trump. Also what did the mayor say to Greg when they ran into each other on the street. Greg is a reporter for the Tribune and the author of the City Is Up For Grabs, a book about Lightfoot's four years as mayor. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

My guest today is Maura Lightfoot.Maura is a leadership and culture coach with a wealth of experience and knowledge.  From human resources in the Middle East to financial services management consulting in London to nonprofit organizational culture in Washington D.C., Maura's experience equips her with a unique perspective that is both grounded and global.In our conversation today, Maura and I talk about her model of Exploration Leadership.  We dive into the curiosity and bravery it takes to explore – both within ourselves and throughout our worlds.  We talk about the beautiful concept of slowing down so we can meet ourselves right where we are.  And we touch on the beauty of the differences among us AND the core desires of every human – safety, belonging, dignity.Maura, thank you for this beautiful conversation.  It is an inspiring exploration and I'm still pondering and reflecting on so much of what you shared.  Your stories and work are contributing to making the world a brighter, more connected place.To learn more about Maura and the work she does, you'll find links below.Maura's website: https://www.mclcoaching.org/Connect with Maura on LinkedIn: https://www.linkedin.com/in/mauralightfoot/Make Life Less Difficult~ Support:buymeacoffee.com/lisatilstra

Episode: 1378 The wreck of the S.S. Edmund Fitzgerald; "Only a lake!"  Today, just a lake!

Wednesday, 21 May 2025   And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Matthew 10:14   “And who, if not he should receive you nor he should hear your words, departing the house or that city, you out-swing the dust of your feet!” (CG).   In the previous verse, Jesus continued his instructions about greeting a house when looking to stay with someone in a city. Concerning someone whose peace is not received, Jesus says, “And who, if not he should receive you nor he should hear your words.”   The word dechomai, to receive, is introduced. HELPS Word Studies says, “to receive in a welcoming (receptive) way. ... [The personal element is emphasized ... which accounts for it always being in the Greek middle voice. This stresses the high level of self-involvement (interest) involved with the ‘welcoming-receiving.'”   If the peace spoken to the house is not well-received, it symbolically returns to the one who made the greeting. The apostles' words were heard, their mission was explained, and the one to whom the appeal was made found it unsuitable to the state of their household.   This is essentially what Jesus is speaking of. If this is the case, and their words have been rejected, He next says, “departing the house or that city, you out-swing the dust of your feet!”   The word ektinassó, to out-swing, is first used here. It is derived from ek, out or from, and tinassó, to swing. Thus, it literally signifies to out-swing. Saying “shake off,” as most translations say, is a suitable and understandable translation.   One can imagine them walking out of the house or the city, putting their foot forward, and swinging it back and forth as a symbolic gesture of their displeasure at how things transpired. This is something that is seen by Paul in Acts 13 –   “Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed. 49 And the word of the Lord was being spread throughout all the region. 50 But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. 51 But they shook off the dust from their feet against them, and came to Iconium. 52 And the disciples were filled with joy and with the Holy Spirit.” Acts 15:48-52   A third new word is also seen in this verse, koniortos, dust. It is derived from koniaó, to whitewash or plaster, and ornumi, to rouse. Thus, one can think of something being pulverized. That leads to the thought of dust, which blows about like something as it is pulverized.   This symbolic gesture is a way of indicating that the very dust of the house or city that they visited was repulsive to them and they wanted to be rid of it, lest they carry a vestige of it with them, reminding them of the dirty treatment they received.   Life application: Concerning the act of shaking off the dust in this verse, the Pulpit Commentary, among other similar commentaries, says –   “Treating it as a heathen place, whose pollution must be shaken off. For the very dust from a heathen land was to be reckoned as polluting, since, as Rashi says on Talm. Bab., ‘Sabb.,' 15b (cf. Lightfoot, 'Hor. Hebr.,' in loc.), ‘It may be doubted, of all the dust of a heathen land, whether it were not from the sepulchre of the dead.'”   Because of this comment from Rashi, Vincent's Word Studies says –   “The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of 'the land,' but remained to the end what it had been - unclean, defiled and defiling everything to which it adhered." The apostles, therefore, were not only to leave the house or city which should refuse to receive them, ‘but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off' (Edersheim, ‘Jewish Social Life in the Days of Christ').”   There is a problem with this, which is that there is nothing to support the conclusion that this was how Jews felt about the dust of pagan lands. It is illogical and a pointless commentary. First, many Jews lived in the diaspora. Paul was born and raised in Tarsus of Cilicia.   Acts 2 notes that Jews were visiting from all over the empire. Further, Rashi was born in France in 1040 AD, studied in Germany, and then returned to France. Commenting on the filthy nature of pagan lands by someone who was born, raised, and died in them just means that he was an arrogant, close-minded, and racist person who thought he was better than those among whom he lived.   Jesus was making a point about the treatment of the apostles in the land of Israel, not among Gentiles. In Acts 13, Paul was making the same point about Jews in a Gentile nation.   God is not worried about the dust of foreign lands. His concern is about the defiled nature of those who come against the gospel. Be sure not to pass on ridiculous commentaries that are not based on a rational analysis of Scripture or how God deals with humanity.   Rashi, like the Jews in Acts 13, rejected Jesus Christ. Therefore, Rashi, not the dust of the land in which he lived, was defiled and unacceptable to God.   Heavenly Father, the earth is Yours and all its fullness. You are pleased with Your creation, whether in Ome, Japan, or Pueblo Viejo, Ecuador. The things that displease You don't concern the nature of the lands or the clarity of the water. Rather, You are pleased with those who have received Your Son, Jesus. Upon all others, Your wrath remains. Help us to get the word out so that the world will know the glory of Jesus! Amen.  

To get live links to the music we play and resources we offer, visit www.WOSPodcast.comThis show includes the following songs:Amy Hooper - Apples and Trees FOLLOW ON SPOTIFYSusie Maddocks - Yesterday_Belong FOLLOW ON SPOTIFYPrettier Than Matt - Better Me FOLLOW ON SPOTIFYEd & Carol Nicodemi - Look At You Now FOLLOW ON SPOTIFYBuZZFoX - Nobody Told Me (I Can Do Dat) Bree Noble - Why Cant I Go Home FOLLOW ON SPOTIFYCarrie Cunningham - Mama Strings Jennifer Harper - I Am A Queen FOLLOW ON SPOTIFYNancy Ana - Little Dove FOLLOW ON SPOTIFYLeanne Lightfoot - Time Waits For No One FOLLOW ON SPOTIFYBellaDeb - Mom Diddley Bomb FOLLOW ON SPOTIFYKatie Klein - Favorite Person FOLLOW ON SPOTIFYRhonda Hark - You Were Just Born FOLLOW ON SOUNDCLOUDCarlene Thissen - Mama In Your Heart FOLLOW ON SPOTIFYKelly Newton - Because of You FOLLOW ON SPOTIFYDarrelle - See You in My Dreams FOLLOW ON SPOTIFYFor Music Biz Resources Visit www.FEMusician.com and www.ProfitableMusician.comVisit our Sponsor Profitable Musician Newsletter at profitablemusician.com/joinVisit our Sponsor Ed and Carol Nicodemi at edandcarolnicodemi.comVisit our Sponsor Mandi Macias at mandimacias.comVisit our Sponsor Susie Maddocks at susiemaddocks.comVisit www.wosradio.com for more details and to submit music to our review board for consideration.Visit our resources for Indie Artists: https://www.wosradio.com/resourcesBecome more Profitable in just 3 minutes per day. http://profitablemusician.com/join

Today on the Christian History Almanac, we remember a Christian scholar who sought “the highest reason and the fullest faith,” J.B. Lightfoot. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: The Impossible Prize: A Theology of Addiction by Donavan Riley: https://shop.1517.org/products/9781962654708-the-impossible-prize Ditching the Checklist by Mark Mattes: https://shop.1517.org/products/9781962654791-ditching-the-checklist Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi: https://www.amazon.com/dp/1962654753?ref_=cm_sw_r_cp_ud_dp_FCNEEK60MVNVPCEGKBD8_5&starsLeft=1  More from the hosts: Dan van Voorhis SHOW TRANSCRIPTS are available: https://www.1517.org/podcasts/the-christian-history-almanac CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (outerrimterritories.com).

In this throwback episode from 2015, Greg visits with Attorney Warren Lightfoot as they go through the evidence of the Resurrection of Jesus Christ.

Join Yvette Fielding in this chilling episode of Paranormal Activity as she delves into the unsettling case of serial killer James Lightfoot—whose Florida home is said to be haunted, according to Turner Clay's The Blackwell Ghost 3.Explore the dark energies said to linger where Lightfoot committed his heinous acts, and discover why violence and tragedy often leave a paranormal imprint on other notorious murderers' residences around the world.Brace yourself for a spine-tingling journey through sinister histories, eerie encounters, and the elusive line between the living and the dead.A Create Podcast Become a member at https://plus.acast.com/s/paranormal-activity-with-yvette-fielding. Hosted on Acast. See acast.com/privacy for more information.

Wednesday, 26 March 2025   Now a good way off from them there was a herd of many swine feeding. Matthew 8:30   “And it is, far from them, a sounder of many pigs feeding” (CG).     In the previous verse, the demon-possessed men called out to Jesus, acknowledging Him as the Son of God and asking if He had come before the set torment time. Matthew now continues with, “And it is, far from them.”   Here is a new word, makran. It signifies a distance, meaning something far away. Paul uses it in Ephesians 2 when speaking of Gentiles once being far off from God but who are now brought near to Him through Christ.   Returning to the words of Matthew, he next says what was far off, a sounder.” This is another new word, agelé. It signifies a drove, as in a herd or flock. The appropriate name for a herd of pigs in English is a sounder. Matthew specifically tells us it is pigs with the next words. It is a herd “of many pigs feeding.”   A third new word is introduced, boskó. The word signifies to pasture. By extension, it includes foddering, grazing (when used reflexively), feeding, keeping, etc. The number of them, according to Mark's narrative, was about two thousand swine.   As for there being swine there, nothing is said of who owned them. The dietary restrictions of the law forbade the Jews from eating pigs, but nothing is said about owning them. Jews owned horses and donkeys, animals that could not be eaten. People single out the pig as if it couldn't be touched, something completely false.   If Jews owned them, they could hire foreigners to take care of processing them for selling to the Romans. Or these pigs could have been owned by Gentiles. It is unreasonable to somehow equate the fact that there are lots of pigs to some type of violation of the law. If that were the case, then owning horses would be exactly the same type of violation.   Life application: To this day, the pig is singled out as almost an unspeakable animal by many, even by Christians. The thought of touching one sends terror shivers down the backs of people as if they will get some type of supercharged penalty at the judgment for doing so.   So ridiculous is this that having pictures of them is offensive to some. Muslims have this same attitude. But many Jews or legalistic Christians, who wouldn't think of having a pig around, own dogs. The Bible is replete with Jews riding horses and donkeys. In fact, the greatest Jew of all is said to have ridden a donkey –   “Then Jesus, when He had found a young donkey, sat on it; as it is written: 15 ‘Fear not, daughter of Zion; Behold, your King is coming, Sitting on a donkey's colt.'” John 12:14,15   How can it be that people don't understand what God is telling us in Scripture? This is so much the case that even normal Christian commentators make wholly erroneous statements about events like this one recorded in Matthew.   Meyer's NT Commentary says, “Seeing the Jews were forbidden (Lightfoot) to keep swine, as being unclean animals, the herd must either have been the property of Gentile owners, or been the subject of Jewish trade.”   Benson says, “a herd of many swine — Which it was not lawful for the Jews to keep much less to eat.”   Bengel says, “The owners of the swine were either heathens dwelling among the Jews, or Jews greedy of gain.”   There is no hint of such accusations in Scripture. Again, if keeping pigs was against the precepts of the law, it would be true with the horse, mule, and donkey as well.   Saying that the Jews who would do this were “greedy of gain” is preposterous. Rather, it would demonstrate their business acumen, just as if they were raising and selling donkeys.   Be careful about what you believe in commentaries. Once you have learned and accepted something, it is much harder to unlearn or admit you were wrong.   God was giving Israel information about what He would do in Christ when He gave the dietary restrictions to Israel. Now, with the law annulled in Christ, it is unthinkable that professing Christians continue to impose upon themselves precepts that they were never bound to in the first place.   Lord God, help us to carefully consider Your word, keeping it in context and not mishandling the precepts You have laid forth in it for us to learn by. Thank You for this word. It tells us about Jesus and what He has done to free us from bondage. Praise You, O God, for Jesus Christ our Lord. Amen.  

Du'An Lightfoot, AWS Developer Advocate, joins the vBrownBag crew to talk about how he went from frustrated tinkerer to confident builder. He'll demonstrate his actual workflow, and live-code a project using nothing but vibes and Amazon Q Developer. Come see how and why anyone with ideas can now be a developer. Chapters: 00:00 Introductions 02:49 What is vibe coding? 03:42 The importance of our foundational knowledge 07:12 Getting a high-level overview of your project 10:53 Digging deeper into specific implementations 17:30 Amazon Q Developer builds a website from scratch 25:22 Amazon Q Developer deploys the website to AWS 34:11 Documenting what it did 49:45 How Q Developer works Resources: https://twitter.com/@labeveryday https://www.linkedin.com/in/duanlightfoot https://aws.amazon.com/blogs/devops/code-security-scanning-with-amazon-q-developer/ https://x.com/KanikaTolver/status/1902488505109848176

How can food secure a thriving planet? Paul Lightfoot, General Manager of Patagonia Provisions and the Chair of Board at Regenerative Organic Alliance explores solutions to transform our food system. He addresses challenges like open-net pen salmon farming and fossil fuel-based agriculture, promoting regenerative organic practices that enhance soil, oceans, and nutrition. Through sustainable seafood and ROC-certified crops, Patagonia Provisions sets a high standard. Lightfoot highlights opportunities beyond greenwashing and subsidies like corn ethanol, encouraging local efforts—such as school boards—to spark progress. Listen for an inspiring perspective on food's role in a sustainable future.

In this segment (of our 2-part series), Bible teacher Dave Bigler (founder of Iron Sheep Ministries) does an overview of Bible translation theory and covers all major Bible translations from the pre-Christ Septuagint to modern day translations.Watch part 1 on Textual Criticism here: https://youtu.be/UO2FgjZ87r4Talk Outline:00:11 - What is the Goal00:39 - REVIEW - part 1 lecture on Textual Criticism- WHEN, WHY, and HOW were NT spread- Textual Criticism- Confidence in our text- God is sovereign (2 Tim 3:16-17)04:50 - Why are Bible Translations so controversial?06:51 - Why are there translations? Languages change, New manuscripts are found, & Translation theory10:11 - Translation Theory- Formal Equivalence (word for word)- Focus on a literal translation of the words of the text- Dynamic (or Functional) Equivalence (thought for thought)- Paraphrase 12:21 - Ancient translations to today13:10 - Septuagint (LXX - 280 - 100 BC)Earliest translation of the Bible. It is a Greek translation of the Hebrew Bible (before Christ and the NT). 72 translators (6 from each tribe of Israel), translated at the request of the King in Alexandria. The name was eventually shortened from 72, to just 70. Septuagint is Latin for 70.15:47 - Latin Vulgate (VUL 404 AD)Eusebius Sophronius Hieronymusin aka “Jerome” was a student of languages. He was charged by Pope Damasus to complete a translation of the OT and NT into the “common tongue.” Name: Vulgate “common or commonly known.”17:18 - Wycliffe Bible (WYC - 1382)John Wycliffe was an Oxford theologian who wanted the English people to have a Bible in their own language. Wycliffe's Bible was done by hand. It is a word-for-word translation of the Latin Vulgate. Wycliffe was heavily criticized by the Church of Rome as well as the Church of England because he taught that salvation was only available through the suffering of Christ, not through the power of the church. Wycliffe was called “The Morning Star of the Reformation.” In 1415, John Wycliffe was condemned as a heretic and in 1428 (44 years after Wycliffe's death) the Bishop of England ordered Wycliffe's remains exhumed and burned and the ashes thrown into the river.22:31 - Gutenberg Bible (1455) 1450 - Johann Gutenberg invented the Gutenberg press23:18 - The Protestant Reformation. Revolt from the abuses and totalitarian control of the Roman Catholic Church. Martin Luther (Germany), John Calvin (France), Ulrich Zwingli (Switzerland) were foundational in the protestant reformation. 26:03 - Tyndale Bible (1534)28:15 - Geneva Bible (1560)30:29 - King James Bible (1611)35:08 - Modern English translations.36:07 - Interlinear Bible38:53 - New American Standard Bible NASB39:57 - Amplified Bible AMP42:00 - English Standard Version ESV42:56 - King James Version KJV43:18 - What is the received text or textus receptus?45:03 - New King James Version NKJV45:57 - Christian Standard Bible CSB or HCSB47:17 - New International Version NIV49:00 - New Living Translation NLT50:02 - Good News Bible GNB50:44 - The Message MSG53:05 - Bad translations of the Bible53:35 - What is the Thomas Jefferson Bible?55:28 - what is the New World Translation of the Bible?57:45 - What now, what do you do with this information?Resources:https://www.blueletterbible.org/https://www.biblegateway.com/https://www.gotquestions.org/Books used for this talk:Gurry, Peter J.. Scribes & Scripture. Weatonm, IL: Crossway, 2022.Lightfoot, Neil R.. How we got our Bible. Grand Rapids, MI: Baker Books, 2003.More information on Dave Bigler and Iron Sheep Ministries: https://ironsheep.org

Send us a textGet ready for a deep dive into the future of network engineering as we explore the interplay between automation, AI, and engineering roles. In this episode of the Cables to Cloud podcast, we're joined by Du'An Lightfoot, a seasoned expert and developer advocate at AWS. Du'An shares his journey in the tech industry, from network engineering to embracing the power of AI. As he recounts his recent experience at the Autocon conference, listen as we discuss the evolving nature of network automation and how it impacts engineering jobs.This episode aims to debunk myths about AI replacing engineers, emphasizing instead how automation can enhance productivity, allowing specialists to focus on complex tasks. Discover practical insights into utilizing AI in networking workflows, and learn about the importance of mastering APIs and Python for effective automation. Du'An's layered approach to integrating AI into networking processes provides listeners with actionable strategies to enhance their capabilities.We'll also discuss the emergence of smaller AI models and how they can serve specific roles in networking while exploring what the future holds for AI technologies in this field. Join us for an informative and inspiring discussion. If you're ready to navigate the changing landscape of network engineering, hit that subscribe button, share this episode with your peers, and leave us a review!Du'An's Network Whisperer Presentation & Code:https://d1wm3hz7ppam5u.cloudfront.net/Connect with Du'An:https://www.linkedin.com/in/duanlightfoot/Check out the Fortnightly Cloud Networking Newshttps://docs.google.com/document/d/1fkBWCGwXDUX9OfZ9_MvSVup8tJJzJeqrauaE6VPT2b0/Visit our website and subscribe: https://www.cables2clouds.com/Follow us on Twitter: https://twitter.com/cables2cloudsFollow us on YouTube: https://www.youtube.com/@cables2clouds/Follow us on TikTok: https://www.tiktok.com/@cables2cloudsMerch Store: https://store.cables2clouds.com/Join the Discord Study group: https://artofneteng.com/iaatj

This episode of Famous Lost Words is dedicated to legendary Canadian broadcaster John Donabie, who passed away a few days ago. John’s interviews have been prominently featured on Famous Lost Words and he also joined us on a couple of occasions to share his incredible stories. And great broadcaster and a wonderful man, John Donabie will be missed. For this, the last episode of season 10, we have quite a collection of artists. First up is a rather feisty 1988 interview with Canadian legend Gordon Lightfoot. We already have lots of Lightfoot content in the archives, which we put together for our tribute to him upon his passing in 2023 – one of our most listened to episodes. But we came across this 1988 interview just a few days ago – and it’s a good one. Gord is looking back on his career as he approaches his 50th birthday. But Lightfoot is pretty spirited in this chat with Gord James. Next up is a fascinating chat with Todd Rundgren. We’re date stamping these clips at about 1979 as Todd talks about his solo music, his work with the band Utopia and his fascination with new technology, including the early days of music videos. This guy’s mind never stops. Then we have an early ‘80s chat with Pat Benatar as she chats with broadcaster Ingrid Schumacher about life on the road and the price of fame. Plus, we have a special bonus cut as Pat ponders her long-term influence on other aspiring musicians. And we finish up with some Cool Song Facts, and we run the gamut here – with information spanning centuries, from Beethoven to Paul Simon to Earth Wind & Fire. Famous Lost Words, hosted by Christopher Ward and Tom Jokic, is heard in more than 100 countries worldwide and on radio stations across Canada, including Newstalk 1010 Toronto, CJAD 800 Montreal, 580 CFRA Ottawa, AM 800 CKLW Windsor, 610 CKTB St Catharines, CFAX Victoria, AM1150 Kelowna and 91x in Belleville. It is in the Top 20% of worldwide podcasts based on the number of listeners in the first week.

Message from Guest Speaker on February 13, 2025

Johnson fires aviation commissioner from Lightfoot administration, and more.

Johnson fires aviation commissioner from Lightfoot administration, and more.

Johnson fires aviation commissioner from Lightfoot administration, and more.

Jen's sister Kim joins to talk about Heretic (2024). they talk Mormonism, atheism, language, rip-offs, spin-offs, and cults. If you're enjoying the show, give us a rating on your podcast service! Content Warnings: spoilers, violence This episode's drinking game: Drink whenever . . . Jen can't remember a character's name Harry says "infantile" Harry makes an unfunny Mormon joke (finish your drink) Check out the show on Instagram and Facebook! Wanna suggest a movie? Wanna say "hi?" Did you make a movie we should watch? Email us: harryandjenpodcast@gmail.com

Despite a lack of subpoena power and cooperation from village workers, former Chicago Mayor Lori Lightfoot said her investigation uncovered a pattern of mismanagement and deception by Dolton Mayor Tiffany Henyard. "There was a concerted, systematic effort on behalf of Mayor Henyard and others in her administration to hide the true financial condition of the village of Dolton from the trustees and from members of the public," said Lightfoot, now a senior consultant with Charles River Associates.

Despite a lack of subpoena power and cooperation from village workers, former Chicago Mayor Lori Lightfoot said her investigation uncovered a pattern of mismanagement and deception by Dolton Mayor Tiffany Henyard.

Follow the show!Twitter - @loneactingnomsLetterboxd - @loneactingnomsInstagram - @theloneactingnominees Music Licensing:Bad Ideas - Silent Film Dark by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100489Artist: http://incompetech.com/

SUBSCRIBE AT PATREON.COM/REELPOLITIK AND HEAR THE FULL BONUS EPISODE HERE: https://www.patreon.com/posts/rp321-extra-deep-121057412 Whilst our potted run through Mickey Rourke's "imperial phase" appeared in the main Year of the Dragon episode, I thought it would be a tighter episode if these discussions of Rourke's more variable-in-quality later work, as well as Michael Cimino's tragically brief filmography, came out as their own thing. This bonus episode also features another classic RP Skype screen-share moment as FFF shows Geraint and I a clip from a movie where Matthew Perry teaches some inner-city kids about America's early presidents through the medium of rap music (I, in turn, recommend Bulworth to him, following my earlier recommendation of Cimino's Clint Eastwood-starring directorial debut Thunderbolt & Lightfoot). - JFR

Wade Lightfoot joins the Ancient Health Podcast to share about the epic power of magnesium, why we're so deficient and what kinds of results the right supplementation provides. He also chats to Doctor Motley about the unique story of how he ended up creating a suite of optimal supplements and his predictions for the future of natural health! Want more of The Ancient Health Podcast? Subscribe! Follow Dr. Chris Motley Instagram Twitter Facebook Tik-Tok Website ------  * Head to BiOptimizers.com/DRMOTLEY and use code DRMOTLEY for at least 10% off your purchase!  * Check out BiOptimizers' AWESOME HEALTH COURSE: https://bioptimizers.com/awesome-health-course/ ------  * Do you have a ton more in-depth questions for Doctor Motley? Are you a health coach looking for more valuable resources and wisdom? Join his membership for courses full of his expertise and clinical wisdom, plus bring all your questions to his weekly lives! Join here: doctormotley.com/membership ------  DISCLAIMER Please remember that the information shared in this podcast is for education purposes only and does not constitute the practice of medicine, nursing, or other professional healthcare services, including the giving of medical advice.   No doctor-patient relationship is formed through this podcast, and the use of information here or materials linked from this podcast is at your own risk.   The content is not intended to be a substitute for professional medical advice, diagnosis, or treatment. Always consult with your healthcare provider before making any changes to your health regimen, and do not disregard or delay seeking medical advice for any condition you may have. Our content may include sponsorship and affiliate links, through which we earn a small commission on sales made through those links. 

2025 Houston Marathon Review with Hayden Lightfoot by MarathonRuns - MRuns

Whopping jury verdicts from 2024 illustrate why trial teams sometimes include appellate counsel, because including them -- even as you prepare to defend a high stakes case at trial -- can improve your chances on appeal should a jury hand you a half-billion-dollar verdict.But what functions do appellate attorneys perform at trial? Are they listening for errors or proactively guiding trial counsel? Do they ever address the court or sit quietly at the defense table or maybe in the back row?To answer these questions and more is Jeffrey P. Doss, a partner in the White-Collar Criminal Defense & Corporate Investigations practice group at Lightfoot, Franklin & White LLC, a civil defense litigation firm. Jeff has served as appellate counsel for an automobile manufacturer for 10 years. In this role, he has supported trial teams pre-trial, at trial, and post-verdict through appeal. Jeff has developed and implemented strategies to address a range of legal issues, from jury selection errors to expert exclusions, evidentiary objections, and post-verdict challenges to punitive damages awards.Thanks to Jeff for taking the time to share his insights on this, and for entertaining my curiosity about the efficacy of beards in the practice of law.If you have comments or wish to participate in one our projects please drop me a note at Editor@LitigationConferences.com.Tom HagyLitigation Enthusiast andHost of the Emerging Litigation PodcastHome PageLinkedIn

During Hulaween festival 2024, Chris Dyer had the chance to sit down for an in-depth mystical conversation with artist friend Torus Energy aka Jack Lightfoot. Jack shares the meaning behind the name Torus Energy, his artwork, the inspiring interplay between dark and light, dream realm visions and channelings. The two also discuss the rapidly evolving trajectory of humanity towards singularity, AI, consciousness, how they are learning from what they are observing and how to navigate. About the Artist: Jack William Lightfoot under the pseudonym Torus energy is a multifaceted artist and creator from the UK born in 1992. Projects include painting, fashion design, architecture, carpentry, digital design and many others. Born in the Midlands countryside and exploring world's in search of constant inspiration to the work he creates with these experiences attempts to represent powerful unification of all the human spirits and in turn with the natural world and our part to play in it. Website:  www.torusenergyart.com Social Media (IG):  @thetorusenergy --- Support this podcast: https://podcasters.spotify.com/pod/show/chris-dyer8/support

In this episode, we sit down with Marissa Lightfoot, a Senior Director at EY-Parthenon's Strategy Practice, where she leads strategy initiatives focused on emerging technologies. With a diverse and dynamic career that spans the U.S. Army, the National Geospatial-Intelligence Agency (NGA), and even launching and selling her own tea company, Marissa shares her unique journey of growth, resilience, and innovation. From "growing a spine" in the Army to "growing up" in the world of program management, she offers insights into how each chapter shaped her approach to leadership and strategy. We also dive into her entrepreneurial spirit, with a conversation about her time building a hyperspectral imagery sensor for the Army, and her knack for brewing up both ideas and herbal remedies in her downtime. Whether it's wake surfing, reading, or empowering those around her, Marissa brings an energy that's both scrappy and nurturing. Tune in for an inspiring conversation about taking risks, embracing change, and finding fulfillment across diverse professional and personal pursuits. Hosted on Acast. See acast.com/privacy for more information.

UNESCO's study on Indigenous Peoples and Media, focusing on UN Declaration Article 16, aims to bridge gaps in Indigenous language media access. We will present recommendations to states for enhanced recognition and resourcing. Indigenous Rights Radio Producer Dev Kumar Sunuwar spoke to Sheryl Lightfoot, Member of Expert Mechanism on the Rights of Indigenous Peoples (EMRIP), one of the experts attending the Expert Meeting and Media Partnership Forum on Indigenous Peoples and the Media, held from 26-27 November 2024 at UNESCO headquarters in Paris, France. Program Producer: Dev Kumar Sunuwar Interviewee: Sheryl Lightfoot, Member of Expert Mechanism on the Rights of Indigenous Peoples (EMRIP) Music: 'Whispers,' by Ziibiwan, used with permission. 'Burn your village to the ground' by Haluci Nation, used with permission.

The mainstreams rejoice over Mayor Rahm's return from exile. Ben riffs. Monroe explains why mainstream journalists love Rahm so much. Sorry, Mayors Johnson and Lightfoot—you will never get that kind of love. Monroe defends President Biden's Hunter pardon. Ben's all over the map on that one. And a few words about the execution of Fred Hampton, which happened 55 years ago. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Gordon Lightfoot's haunting ballad, The Wreck of the Edmund Fitzgerald, is more than a song—it's a legend. Through vivid storytelling, Lightfoot immortalizes the tragic sinking of the massive freighter and its crew during a relentless November storm on Lake Superior. Nearly 50 years later, the mystery of what truly happened still lingers, while the song continues to captivate listeners with its chilling narrative and emotional depth. In this episode, we use Lightfoot's ballad as our guide to explore the history and legacy of the most well-known wreck on the Great Lakes. If you enjoyed this episode, you might also like: Episode 164 – What Happened to the Mary Celeste? Episode 123 – Update: The Ghost Ship of Niagara Falls "The Wreck of the Edmund Fitzgerald" was written and performed by Gordon Lightfoot and originally released on the album Summertime Dream in 1976. Copyright © 1976 by Early Morning Music, Ltd. This podcast uses the song under the principles of fair use for educational, analytical, and commentary purposes.

In 1 Corinthians 7, Paul affirms both singleness and marriage as good options for Christians. But when he is asked about issues of separation and divorce, Paul applies the teaching of Jesus and the heart of God in a way that offers both grace and truth. There is hope for every marriage to stay together, there is hope for victims, and there is hope for life after divorce.The sermon today is titled "Body Matters." It is the twelfth installment in our series "City Lights: Bearing Witness To A Culture In Crisis." The Scripture reading is from 1 Corinthians 7:8-15 (ESV). Originally preached at the West Side Church of Christ (Searcy, AR) on November 17, 2024. All lessons fit under one of 5 broad categories: Begin, Discover, Grow, Learn, and Serve. This sermon is filed under LEARN: Christian Scripture.Click here if you would like to watch the sermon or read a transcript.Podcast Notes (resources used or referenced):Coffman, James Burton. 1 Corinthians. Coffman's Commentaries on the Bible.Hays, Richard B. “Divorce and Remarriage,” in The Moral Vision of  the New Testament, pp. 347-78, NY: HarperOne, 1996.Instone-Brewer, David. Divorce and Remarriage in the Church: Biblical Solutions for Pastoral Realities, Downers Grove, IL: IVP Books, 2006.Adams, J. E. Marriage, Divorce, & Remarriage in the Bible: A Fresh Look at What Scripture Teaches, Phillipsburg, NJ: Presbyterian and Reformed, 1980 / Grand Rapids: Zondervan, 1986.Grudem, Wayne, Heimbach, Daniel R., Mitchell, C. Ben, & Mitchell, Craig. “Divorce and Remarriage,” in ESV Study Bible, pp. 2545-47, Wheaton, IL: Crossway, 2008.Collier, Gary D. “Rethinking Jesus on Divorce,” RQ 37/2 (1995): 80-96.Lightfoot, Neil. “Paul on Marriage & Divorce (1 Cor 7).” ACU lectures 1982. (Audio)I'd love to connect with you!Watch sermons and find transcripts at nathanguy.com.Follow along each Sunday through YouTube livestream and find a study guide and even kids notes on the sermon notes page.Follow me @nathanpguy (facebook/instagram/twitter)Subscribe to my email newsletter on substack.

In this episode I talk to Angela Lightfoot Redondo, a certified happiness coach and NLP expert. Together we explore the influence of our words and thoughts on our lives and how focusing on the well-being of others can create meaningful change. Angela shares her personal journey of personal development, and how she overcame challenges such as eating disorders thanks to NLP and self-knowledge. We talk about the importance of positive self-talk and self-compassion in personal growth. We also discuss her future projects, including workshops and a TEDx talk, emphasizing the need for continuous learning and the ability to positively impact the lives of others.

Lori Lightfoot swept into the office of Chicago Mayor in a surprisingly decisive victory in 2019, the first African American gay mayor made history. In her four years as Mayor, she faced a global pandemic, battles with the police and teachers unions and a host of other challenges. How will history look back on the […]

Don't miss out on the next #womenintech podcast episode, get notified by signing up here http://womenintechshow.comBe featured in the Women in Tech Community by creating your profile here http://womenintechvip.com“Celine Lightfoot of Beni: Find it Secondhand”#womenintech Show is a WeAreTech.fm production.Become a Most Valuable Listener at http://womenintech.loveTo support the Women in Tech podcast go to https://www.patreon.com/womenintechTo be featured on the podcast go to http://womenintechshow.com/featureHost,Espree Devora https://twitter.com/espreedevorahttps://www.linkedin.com/in/espreeGuest, Celine Lightfoothttps://www.linkedin.com/in/celinemolIn LA? Here's some awesome resources for you to become immersed in the LA Tech scene -For a calendar of all LA Startup events go to, http://WeAreLATech.comGet Podcast Listeners, http://getpodcastlisteners.com/Beni, https://www.joinbeni.comPoshmark, https://poshmark.comDepop, https://www.depop.comVillage Lane, https://villagelane.ioBuoyant Ventures, https://www.buoyant.vcBetter Ventures, https://www.better.vcXYZ, https://www.xyz.vcSapiens, https://shorturl.at/AOVytHomo Deus, https://shorturl.at/1SxU1Gather, https://www.gather.townAI Necklace, https://www.wired.com/story/friend-ai-pendantPeople Mentioned:Sarah Pinner, https://www.linkedin.com/in/sarahepinnerKate Sanner, https://www.linkedin.com/in/kate-sanner-777aa03bCredits:Produced and Hosted by Espree Devora, http://espreedevora.comStory Produced, Edited and Mastered by Cory Jennings, https://www.coryjennings.comProduction and Voiceover by Adam Carroll, http://www.ariacreative.caTeam support by Janice GeronimoMusic by Jay Huffman, https://soundcloud.com/jayhuffmanShort Title: Celine Lightfoot

Actor Jeff Bridges feels very open and a lot of love about being Conan O'Brien's friend. Jeff sits down with Conan to discuss his early work in Thunderbolt and Lightfoot, pouring himself into his music with his albums Emergent Behavior Volumes 1-5, the lasting legacy of The Dude, and how his cancer diagnosis give him new perspective on life. Later, Conan and his team pitch actionable ways to emulate Jeff Bridges in their own lives. For Conan videos, tour dates and more visit TeamCoco.com.Got a question for Conan? Call our voicemail: (669) 587-2847. Get access to all the podcasts you love, music channels and radio shows with the SiriusXM App! Get 3 months free using this show link https://siriusxm.com/conan and code CONAN.

Najah is back!!! Najah Lightfoot returns to talk with us about the Magick of the autumn season. Chitty-chat includes keeping Mabon easy and simple, beautiful ways to bless your home, and tasty beverages just in time for Fall Equinox. Plus, plans for the upcoming Full Moon In Pisces. Hilary had an emergency and Courtney is still mad at her for it. A listener, who has just moved into their own place, keeps waking up with shorter and shorter hair. Is there a Magickal reason, and solution, for this strange phenomenon?   On Patreon: Our full conversation with Najah!   SPONSOR   Early Bird Tickets are now available for So Mote That Con, our fourth annual virtual conference on living as a Witch in Today's World with keynote speakers Rachel True and Mat Auryn! Book your tickets at thatwitchlife.com!    Save 20% on The Psychic Art of Tarot by Mat Auryn when you use coupon PSYCHICTAROT20 at Llewellyn.com. Coupon valid 09/01/24 through 09/30/24; not valid in conjunction with other discounts or previously placed orders. Note that you do need to be logged in to your llewellyn.com account for coupon to apply.   Check out the phenomenal tea blends at thejasminepearl.com and save 10% with coupon code WITCH2024. Free shipping on orders over $35. Make sure you let them know you heard about them on That Witch Life Podcast!   Step across the threshold into a world of myth and magic, where you can safely drift off into a deep and comfortable sleep. Follow the wisdom of Laurel HostakJones, a longtime podcast host and youtuber who produces sleep stories inspired by folklore and fantasy. You can find everything from fantastical sleep stories to calming rituals in Sleep & Sorcery by Laurel Hostak Jones. Find this new release and more from Crossed Crow Books! Save 13% with code WITCHLIFE13 at https://www.crossedcrowbooks.com/   • Pagan Almanac is back with version 2.0 (Out now for iOS, Soon for Android) So many new features, but still the same great app. The Encyclopædia has been expanded. More Crystals, and now an Herbal dictionary too. Both with indexing There's also a Kaballah dictionary and the Deity dictionary has added African Deities. Download The Pagan Almanac Today! 

What makes Magnolia Street so magickal? It's the Patrons, of course!! Our neighbors here on Magnolia Street are some of the kindest, most fascinating people we've had the pleasure of getting to know! And now we want YOU to get to know them too! In this episode we sit down with Magnolia Street OGs Amber Belden & Summer Lightfoot! They gush about their favorite things about the podcast and also tell us why Alice Hoffman's tale of Practical Magic is so special to them and the significant roll it plays in their lives today. TIMESTAMPS: 01:27 Amber Belden 31:33 Summer Lightfoot SOCIALS: ⁠⁠Link Tree⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠MEET OUR PATRONS ON OUR HERO SOURCE PAGE!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ DISCLAIMER: The Magnolia Street Podcast intends to discuss the movie, “Practical Magic” in its entirety. This will evidently result in spoilers and it is recommended that you watch and or read the following. Alice Hoffman's: Practical Magic, Rules of Magic, Magic Lessons, Book of Magic. The Magnolia Street Podcast is for entertainment and informational purposes and should not be used as a substitute for professional or medical advice. Do not attempt any of the discussed actions, solutions, or remedies without first consulting a qualified professional. It should be noted that we are not medical professionals and therefore we are not responsible or liable for any injuries or illnesses resulting from the use of any information on our website or in our media.  The Magnolia Street Podcast presenters, Kristina Babich and Justina Carubia are passionate fans of Alice Hoffman's work and the Practical Magic word she has created. There is no copyright infringement intended, all characters and story lines are that of Alice Hoffman. We do not own any of that material as well as any of the move score music shared within the podcast. All intellectual property rights concerning personally written music and or shared art are vested in Magnolia Street Podcast. Copying, distributing and any other use of these materials is not permitted without the written permission from Kristina Babich and Justina Carubia.