Podcasts about owing

Join Mark Walberg, the host of Temptation Island, as he sits down to answer fan submissions looking to get some advice about their troubles situations. In this episode, Mark gives his thoughts on one girl's boyfriend who can't stop looking at instagram pics and videos of girls they went to high school with together, someone who has a strained relationship with their mother but needs to make it work so they can have a relationship with their sister, and a girl needing to know how to get her boyfriend to handle his money better and pay back the $600 he owes her. If you feel like you could use a Bonfire of your own, you can write into us and submit them to BonfireTalksPodcast@gmail.com or simply send us a DM to our Instagram account @BonfireTalksPodcast. And follow BonfireTalks online:INSTAGRAM: https://www.instagram.com/bonfiretalkspodcastEMAIL: BonfiretalksPodcast@gmail.com YOUTUBE: https://www.youtube.com/@BonfireTalksPodcast

It's not often that I feature someone for the first time who's already been on the podcast … not once, but twice. Such is the case for my friend, artist/bartender/nonprofit arts organizer Kundan Baidwan. Before we dig into this one, please go back and check out Kundan's previous appearances on the show: Kundan Baidwan's Oral History of Aub Zam Zam Bar (2018) Rootstock Arts' Color Your Mind Festival (2024) Those podcasts were about important things in Kundan's life—the legendary SF bar where she's bartended for more than a decade, and the Indian arts nonprofit she started with friends just within the last year or so. This episode is all about Kundan herself. We begin Part 1 with Kundan's birth (on Dolly Parton's birthday) in January 1978. She was born in San Jose, but her family soon relocated up the East Bay to Fremont. Her dad had come to the U.S. for college. He went to school in Reno at UNR. When he and his first wife split up, he went back to Punjab, India, to find a new partner. One of his sisters introduced him to the young woman who would become Kundan's mom. Kundan's dad had already graduated and moved to the Bay Area by the time he found his new wife. In fact, he had lived in The City—on Haight and in South of Market—in the late Sixties. He brought Kundan's mom back to The Bay after they got married. The young couple moved around San Jose a couple times, with her dad doing what he could to buy housing for himself and his family. This included their move to Fremont when Kundan was around 2. All of Kundan's early memories are set in the East Bay—Fremont specifically. They spent time there and at relatives' places in San Jose. As a young kid, she enjoyed things like playing dress-up, singing songs in the mirror, hanging out with adults, and asking for recipes. She had visions of being a “culinary genius,” she says now. Kundan has 26 first cousins, and she keeps up with every single one of them. She's on the younger end of her generation in her family, but most of her cousins around her age don't live nearby. In the Bay Area, Kundan was usually the youngest. Owing to this, she feels she benefited from constantly being exposed to culture through her older relatives. Around middle school, Kundan says she became a “bad student.” What she means by that is school got harder and she didn't feel up to the challenge. Other kids also began teasing and taunting her, which didn't help. When it comes to her own creativity, Kundan is quick to credit her mom, who, she says, was pretty much always drawing or illustrating. Her mom's mom was a painter. Creativity ran through her and her siblings' DNA—her brother and sister both wrote at various points in their lives. She went to Mission San Jose High School in Fremont, where she found her people—the “weird kids,” meaning artists and musicians and theater people. High school wasn't too cliquey, but as much as groups mixed, you knew who your people were. At this point, Kundan and I go on a sidebar about the movie Didi, Sean Wang's 2024 film set in Kundan's hometown of Fremont in the early 2000s. Her parents were on board for Kundan's to major in psychology in college. She'd taken art classes in high school, and found a strong art program at UC San Diego. But that's not what she intended to study. Kundan shares some of her early memories of visiting San Francisco from across The Bay. And we end Part 1 with her decision to leave the Bay Area and go to college in San Diego. Check back next week for Part 2. We recorded this episode at Mini Bar in April 2025. Photography by Nate Oliveira

The second verse in the 23rd Psalm is a peculiar one for those of us not accustomed to the undeveloped lands of the Bible. When you read of green pastures and quiet waters you most likely think of Goshen County, WY which produces more beef cattle than any other Wyoming county in our state. When I read Psalm 23, I think of the New Jersey Highlands consisting of lots of green and lots of water. But the green pastures that David had in mind was a dry and rocky set of rolling hills with tough grass sparsely scattered throughout. The grass was so sparsely scattered, that if one of the sheep wandered off, he would most likely starve to death if any of the predators in the region didnt find him first, and depending on the season, water was even more difficult to find. Because sheep are the most helpless of animals; they are not just dependent on the shepherd but are in absolute need of a shepherd for survival. Sometime ago there was a story out of Istanbul that reported the death of four sheep. Their shepherds reportedly neglected their flock by leaving the sheep to roam free so that they could eat breakfast. The sheep followed their leader right off a cliff; one by one, four hundred of them fell nearly 50 feet to their deaths. The loss of sheep was estimated to be $74,000. In the ancient world, shepherding was the least respected of occupations and required the full attention of the shepherd all the time. If a family had sheep, the youngest son was expected to serve as a shepherd. Because David was the youngest of eight sons, his job was to shepherd the sheep for his father Jesse. When David wrote this psalm, he wrote from his own experience, and like all other shepherds, David lived with the sheep. To appreciate this Psalm, we need to understand why it is structured the way that it is. There are five images that include the critical role of the shepherd as he leads, guides, and provides for his sheep; each Sunday, we will consider one of the five images we are given. So that you know where we are going, I will list them for you here: Image #1: The Abundant Life (vv. 2-3a) Image #2: The Secure Life (v. 3b) Image #3: The Hard Life (v. 4) Image #4: The Victorious Life (v. 5) Image #5: The Everlasting Life (v. 6) Today we will consider the first image, which is where the Shepherd of the 23rd Psalm is ultimately leading His sheep, and that is the abundant life. What is the Way to the Abundant Life? For a sheep to lie down four things need to happen: They need to be free of fear, friction, flies, and hunger. Phillip Keller spent eight years as a shepherd before he became a pastor, in his book, A Shepherd Looks at Psalm 23, he wrote of what it takes to get sheep to lie down: It is almost impossible for sheep to be made to lie down unless four requirements are met. Owing to their timidity they refuse to lie down unless they are free of all fear. Because of the social behavior within a flock sheep will not lie down unless they are free from friction with others of their kind. If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger.[1] It is only the shepherd who can provide the kind of trust, peace, deliverance, and pasture that the sheep need. Yet, of the five images in this Psalm, David begins with the one about rest. The first thing that we receive from Yahweh as our Shepherd, is rest. How does He provide us with rest? According to the NASB2020, He lets me lie down in green pastures... He leads me beside quiet waters. He restores my soul... The Hebrew word for lets is the Hebrew word rbṣ and most translations translate this word as make. If you are using the NIV, the ESV, or an older version of the NASB, Psalm 23:2 reads something like this: He makes me lie down in green pastures... So which is it? Does Jesus, as our good Shepherd make us lie down or does He, let us lie down in green pastures? The Hebrew word for lets is both causative and imperfect so literally it can be translated, He causes me to lie down in green pastures... So, why does all matter? Our Shepherd removes from His sheep every agitation and threat that would keep us from the kind of rest we were made for and the rest that we need. However, the presence of Jesus in our lives not only causes us to lie down, but He also takes us to quiet waters; in Hebrew, quiet waters is literally waters of rest. Where the quiet waters are, so there is life for all that surrounds those waters, and where there are green pastures and still waters in the dry and rocky climate of a cursed world, there is renewal. What kind of renewal you ask? The kind that restores the soul of the sheep. The Hebrew word used for restores means to turn back or return. The place that the Psalmist is describing is the place where those who hunger and thirst for righteousness (Matt. 5:6) will be filled and refreshed by resting in the Shepherd of the 23rdPsalm. It is Jesus who said, Come to me, all who are weary and burdened, and I will give you rest (Matt. 11:28). It is the Lord of the 23rd Psalm who said: I am the bread of life; the one who comes to Me will not be hungry, and the one who believes in Me will never be thirsty (John 6:35). The Good Shepherd said, The thief comes only to steal and kill and destroy; I came so that they would have life, and have it abundantly (John 10:10). According to Psalm 23, the Christian life begins with rest, and the kind of rest we receive is the abundant life that can only come through Jesus. But what is the abundant life? Is it prosperity in the worlds eyes? Is it the pain free life? What is the abundant life that Jesus came so that we, as His sheep, would have? What Kind of Abundant Life Does the Shepherd Provide? The abundant life is a life rooted in Jesus. The abundant life comes out of the abiding life. So, what is the abiding life you ask? Jesus told us what the abiding life is in John 6:54-56, The one who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. The one who eats My flesh and drinks My blood remains in Me, and I in him (John 6:5456). The Greek word for remain is menō. If you are using the ESV or an older version of the NASB, you will see the word abide instead of remain. To remain or abide is to rest in Jesus and to rest in Him is to take up residence in the life of Christ. How does one do that? You do it by taking into your mind, heart, and soul all that Jesus is and all that he taught and commanded us to do. The same Greek word is used in John 15:5, I am the vine, you are the branches; the one who remains in Me, and I in him bears much fruit, for apart from Me you can do nothing. So what does it mean to have the abundant life? Does the abundant life mean that you have a pain free life? If the abundant life means that the Shepherds will for you is to be comfortable with little to no suffering in this life, then what do you do with our Shepherds words to his sheep: In the world you have tribulation, but take courage; I have overcome the world (John 16:33b)? The New Living Translation is closer to Jesus point: Here on earth you will have many trials and sorrows. But take heart, because I have overcome the world. If the green pastures and quite waters do not include the kind of agitation and trouble that suffering brings, then what do you do with Jesus warning to his disciples: You will be betrayed even by parents, brothers and sisters, other relatives, and friends, and they will put some of you to death, and you will be hated by all people because of My name. And yet not a hair of your head will perish (Luke 21:1618). If the green pastures and quiet waters that the Jesus leads his people to does not include suffering and even death, then what do you say to the fathers, the mothers, the children, and the friends of the 70 Christians who were taken from their village at 4am on the morning on February 13th of this year by a rebel group with ties to the Islamic State? They were taken by force to a Protestant church where they were slaughtered with machetes and hammers; those 70 Christians were our brothers and sisters in the faith. They heard the call of Jesus and followed Him (see John 10:14-16), yet when their bodies were discovered, each of them was also beheaded. Where are the green pastures and quiet waters of those 70 beheaded Christians from the Congo if the 23rd Psalm is also for them? Those 70 beheaded brothers and sisters are now included among the martyred saints described in Revelation 6:9-11, When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been killed because of the word of God, and because of the testimony which they had maintained; and they cried out with a loud voice, saying, How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who live on the earth? And a white robe was given to each of them; and they were told that they were to rest for a little while longer, until the number of their fellow servants and their brothers and sisters who were to be killed even as they had been, was completed also. (Rev. 6:911) Those 70 Christians among the masses in heaven who are asking the question: How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who live on the earth? Notice the answer they received: rest for a little while longer, until the number of your fellow servants and their brothers and sisters who are to be killed even as you have been killed, is complete (v. 11). There will be more who will be massacred, butchered, and slaughtered in the name of the Good Shepherd, but that is not the end of their story! In March another 47 Christians from the Congo were martyred for following Jesus, and to date 287 Christians have been killed for their faith since Christmas of 2024. So, where was their green pasture? Where were the quiet waters for those followers of the Good Shepherd? We are given an answer in Revelation 7:9-17. We are told that right now all 287 of those who died for their faith in the Congo sing, and they are joined with other brothers and sisters who followed the Good Shepherd to their deaths, from every nation and all the tribes, peoples, and languages. Today, they shout triumphantly: Salvation belongs to our God who sits on the throne, and to the Lamb (Rev. 7:9ff.). But that is not all that we are told, for what they have is infinitely more precious than the comfort and safety we all hope to have in this life. I want to show you something from Revelation 7:13-17 that will help make sense of what is promised to us in the 23rd Psalm: Then one of the elders responded, saying to me, These who are clothed in the white robes, who are they, and where have they come from? 14I said to him, My lord, you know. And he said to me, These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb. 15For this reason they are before the throne of God, and they serve Him day and night in His temple; and He who sits on the throne will spread His tabernacle over them. 16They will no longer hunger nor thirst, nor will the sun beat down on them, nor any scorching heat; 17for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes. Do you see the answer for where the green pastures and quiet waters are for those who suffer, especially for those who suffer for their faith in the Good Shepherd? God currently shelters the scores of martyred Christians with His presence according to Revelation 7:15, but do you see what verses 16-17 say and how familiar it sounds to Psalm 23? Lets look at these verses again: They will no longer hunger nor thirst, nor will the sun beat down on them, nor any scorching heat; 17for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes. The reason why these Christians, and every other Christian in heaven no longer hungers or thirsts is because they are in the presence of the Lamb who is their shepherd. The sun no longer beats down on them with its scorching heat because they have been delivered from the wilderness of a cursed world! The Lamb is the spring of water of life, and it is because of the triumph of the Lamb that every tear will be wiped from their eyes. Conclusion Listen, the 70 who were beheaded, those who suffer in this life, and every other Christian who belongs to the Good Shepherd had the green pastures and quiet waters during their life on earth because they had Jesus, and they found that their hunger and thirst for righteousness was satisfied in Him. Although the 70 Christians from the Congo lost their lives, they did not lose what belonged to them, for they have what is promised to every Christian in the 23rd Psalm because they have the Lamb who is their Shepherd. Psalm 23 is not some cute passage for coffee mugs, t-shirts, and memorial cards! It is so much more. If Jesus is your shepherd, you have all that you need in Him. If you have Jesus, then you have the green pastures and quiet waters promised to all whose Lord is their shepherd. My question for you dear friend, is this: Who is the Lamb of God to you? If Jesus is your shepherd, then in what ways are you abiding in Him? How can you expect to experience the kinds of green pastures and quiet waters promised in Psalm 23 if you are not going to Jesus to satisfy the kind of hunger and thirst that only He can satisfy? [1] James Montgomery Boice, Psalms 141: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 209.

Is skimping on employment taxes worth the risk? Think again! The IRS is watching, and the consequences could be severe. From personal liability to potential criminal charges, tax attorney Megan Brackney breaks down what you must know about payroll tax compliance—and what happens if you get it wrong. Think an IRS notice is something you can ignore? Not so fast. Failing to respond could mean escalating penalties, wage garnishments, or even asset seizures. Failing to pay your taxes—or even unknowingly making mistakes—can lead to serious consequences. In this episode of Financially Ever After Widowhood, Stacy Francis sits down with Megan Brackney, a leading tax controversy attorney, to unpack the dangers of employment tax issues, IRS audits, and how to handle tax troubles before they spiral out of control. Whether you're a business owner, someone dealing with tax issues from a former spouse, or just trying to stay on the right side of the IRS, this episode is packed with invaluable insights and actionable advice. You'll hear them discuss: Why employment tax fraud is taken more seriously than personal tax evasion – When you withhold payroll taxes, you're holding money in trust for your employees and the government. Failure to pay is viewed as theft, making it one of the IRS' top enforcement priorities. The IRS' six-year (or even unlimited!) statute of limitations on tax fraud cases – Just because you haven't been caught yet doesn't mean you're in the clear. The IRS has years to investigate, and in cases of fraud, there's no time limit at all for them to come after you. How unpaid payroll taxes can personally impact business owners, CFOs, and controllers – The IRS can go after individuals within a business under the responsible person penalty, making them personally liable for unpaid taxes. If you're in a leadership role, you must ensure payroll taxes are properly handled. The real-life regrets of those who got caught—and why it never pays off – Megan shares stories from 20+ years in tax law, revealing how every client who thought they could outsmart the IRS deeply regretted it once they faced penalties, legal fees, and sleepless nights. Innocent Spouse Relief—what it is and how it can protect you from a former spouse's tax mistakes – If you're facing tax liabilities from an ex-spouse's wrongdoing, you may not have to pay. Learn what qualifies for Innocent Spouse Relief and how to apply. Practical steps to take if you receive an IRS notice (hint: open it, don't panic!) – Ignoring IRS letters only makes things worse. Megan explains how to read your notice, understand what's being asked, and take action before penalties escalate. How to communicate with the IRS to avoid aggressive collection tactics – Many people fear bank levies and wage garnishments, but staying in contact with the IRS and showing good faith can often prevent the harshest consequences. Taxpayer rights you didn't know you had – The U.S. has strong taxpayer protections, but many people don't realize what they're entitled to. Megan covers important rights, including appeal options, installment agreements, and offers in compromise. Why procrastination makes tax problems exponentially worse – The longer you wait, the more interest and penalties pile up. Megan shares key steps to take immediately if you suspect a tax issue, even if you can't afford to pay the full amount. How tax issues can impact your financial future, credit, and even your passport – Owing the IRS isn't just a money problem—it can affect your ability to get business loans, travel, and plan for retirement. Learn how to mitigate long-term consequences. Resources Megan Brackney on the Web | LinkedIn Stacy Francis on LinkedIn | X(Twitter) | Email FrancisFinancial.com Reach out to receive a complimentary consultation! Contact Francis Financial at +212-374-9008 or visit Francis Financial today!

Steven Kornhaus is an American trail and ultra runner, YouTuber, and podcast host. He discovered trail and ultra running through YouTube and was inspired by Billy Yang's "The Why". After trying trail running, he fell in love with the sport and started his own YouTube channel, UltraTrailSteven, to share his passion. ​In addition to his YouTube channel, Steven hosts "The Adventure Jogger" podcast, where he shares inspiring stories from the trail running community. ​Steven has participated in numerous ultra-running events. In 2023, he completed the No Business 100-mile race in 24 hours, 51 minutes, and 24 seconds, finishing 20th overall. He also completed the Leadville Trail 100-mile race in 28 hours, 32 minutes, and 5 seconds, placing 192nd overall. ​He maintains an active presence on social media, sharing his running experiences and insights while being a father and husband.In this episode, Brad and Steven Kornhaus discuss their journeys in ultra running, including the challenges of injuries, the transition to ultra marathons, and the evolution of training and nutrition. They share personal experiences, memorable adventures, and the importance of community support in the ultra running scene. In this conversation, Steven Kornhaus and Brad delve into the intricacies of ultra running, discussing the importance of elevation training, the role of coaching, and the balance between family life and running. They share personal experiences with injuries, recovery, and the mental aspects of training, emphasizing the significance of understanding one's body and the value of communication in relationships. The discussion also touches on the challenges of returning to running after injury and setting future goals.Stevens Channel: https://www.youtube.com/@UltraTrailStevenAdventure Jogger Podcast: https://www.youtube.com/@TheAdventureJoggerPodcas-jp2rb

Halahal is also called Kālakūta. Owing to the curse of Durvasa, the Devas were subjected to symptoms of old age, and to produce amṛta (nectar) as remedy for this unfortunate development, the churning of Kşīrā-bdhi (ocean of milk) was started. Vasuki, the snake, was used as cord to rotate mount Mandara, which was used as the churning rod. When the churning became very intense, the mortal poison Kālakūta emerged out of Vasuki's mouth. (Another view is held that Kālakūța rose out of the milk-sea). On the emergence of the deadly poison the asuras ran off in great fear, the Devas got bewildered, Bali and Sugrīva too got frightened and without exhibiting his fright Vişnu covered his face; on the whole it appeared as though the entire world would be reduced to ashes. At this critical moment, Siva, reputed for his daring, put all the Kālakūța into his mouth. Frightened at it Parvati held Śiva's throat by her hands so that the poison did not enter his stomach. At the same time Mahāvişnu covered with his hands Śiva's mouth so that the poison was not spitted out. Kālakūța thus prevented from going down into the stomach or being vomited from Siva's throat got itself digested in the throat giving it a blue colour. Thus did Siva become Nilakantha (of the blue throat). Vişnu and Pārvatī who were affected by the flames of the poison became Nilavarņan and Kālī respectively. (Kamba Rāmāyaņa, Yuddhakānda). #neelkanth #mahadev #shiva #compassion #blue

Hereditary angioedema (HAE) is a rare condition often due to reduced levels C1-inhibitor, which is a protein involved in various physiological processes in plasma, most notably with the complement system. C1-inhibitor also binds and inhibits plasma kallikrein and factor XIa, thereby affecting bradykinin production. It is believed that the disruptions of these processes cause fluid to leak from the blood to connective tissue, leading to HAE attacks. Owing to its rarity, HAE is often poorly recognized, leading to misdiagnoses and significant diagnostic delays. Being aware of the early signs and symptoms of this condition can lead to faster diagnosis and the use of effective therapies.This program is supported by independent medical education grants from Takeda. To earn CME credit please visit https://checkrare.com/learning/p-consider-rare-suspecting-and-diagnosing-hereditary-angioedema/lessons/consider-rare-suspecting-and-diagnosing-hereditary-angioedema-module/  Target AudienceThis activity has been designed to meet the educational needs of physicians specializing in primary care, pediatrics, emergency care, otolaryngology, gastroenterology, and dermatology .Other members of the care team may also participate.Learning ObjectivesAfter participating in the activity, learners should be better able to:- Describe the early symptoms of HAE and its clinical relevance.- Apply best practices to diagnose HAE more efficiently to reduce diagnostic delays. Faculty Jonathan A Bernstein, MDProfessor of MedicineUniversity of Cincinnati Department of Internal MedicineDivision of Immunology, Allergy SectionPartner Advanced Allergy Services, LLCPartner Bernstein Clinical Research Center Disclosure StatementAccording to the disclosure policy of the Academy, all faculty, planning committee members, editors, managers and other individuals who are in a position to control content are required to disclose any relationships with any ineligible company(ies). The existence of these relationships is not viewed as implying bias or decreasing the value of the activity. Clinical content has been reviewed for fair balance and scientific objectivity, and all of the relevant financial relationships listed for these individuals have been mitigated.Disclosure of relevant financial relationships are as follows:Dr. Bernstein discloses the following relevant financial relationships with ineligible companies:Advisory Board Consultant: Takeda/Shire, CSL Behring, KalVista, Pharming, Biocryst, Ionis, Intellia, Pharvaris, Astria and BiomarinGrant/Research Support: Takeda/Shire, CSL Behring, KalVista, Pharming, Biocryst, Ionis, Intellia, Pharvaris, Astria and BiomariSpeaker's Bureau: PharmingPlanners for this activity have no relevant financial relationships with any ineligible companies.This activity will review off-label or investigational information.The opinions expressed in this educational activity are those of the faculty, and do not represent those of the Academy or CheckRare CE. This activity is intended as a supplement to existing knowledge, published information, and practice guidelines. Learners should appraise the information presented critically, and draw conclusions only after careful consideration of all available scientific information.Accreditation and Credit DesignationIn support of improving patient care, this activity has been planned and implemented by American Academy of CME, Inc. and CheckRare CE. American Academy of CME, Inc. is Jointly accredited by the Accreditation Council for Continuing Medical Education (ACCME), the Accreditation Council for Pharmacy Education (ACPE), and the American Nurses Credentialing Center (ANCC), to provide continuing education for the healthcare team.PhysiciansAmerican Academy of CME, Inc., designates this enduring material for a maximum of 0.50 AMA PRA Category 1 Credits™. Physicians should claim only the credit commensurate with the extent of their participation in the activity. Other HCPsOther members of the care team will receive a certificate of participation.There are no fees to participate in the activity. Participants must review the activity information including the learning objectives and disclosure statements, as well as the content of the activity. To receive CME credit for your participation, please complete the pre and post-program assessments. Your certificate will be emailed to you within 30 days.ContactFor any questions, please contact: CEServices@academycme.orgCopyright© 2025. This CME-certified activity is held as copyrighted © by American Academy of CME and CheckRare CE. Through this notice, the Academy and CheckRare CE grant permission of its use for educational purposes only. These materials may not be used, in whole or in part, for any commercial purposes without prior permission in writing from the copyright owner(s).

Elizabeth Myers emotional story begins in the suburbs of California. Graduating early from high school, she was quickly drawn into the gangs of the nearby ghetto. There her life took dives into places she can barely describe. After several prison stints there, she comes to Utah to escape that world that soon finds her here. She, “never thought about not getting high”. Finally, after 2 prison stints in Utah and an amazing mother in law, she gets 5 years clean. Thinking she was on her way, she didn't stay connected and then horrible trauma arrives as she owes money to the cartel and they come calling. Hear her emotional description of that horrendous encounter. That throws her back into addiction and into prison. Finally, completing another program in prison, she leaves never to return to her old life. Now she has found her purpose working in the addiction recovery space. Her emotional story is one for the ages. Sponsors & Partners Freedom Scholars Academy My Story Matters / Captain Your Story - mystorymatters.org The Other Side Academy (TOSA) - theothersideacademy.com 00:00 - Elizabeth Meyers 01:41 - Sponsors! 02:58 - Her Story 06:49 - Faced with Death 13:00 - Getting Back with the Guy that Threatened Her 16:00 - Getting Out of Prison 18:20 - Moving to Utah 22:40 - Sparking Change 27:30 - Owing the Cartel and Getting Assaulted 31:30 - The Nightmares 37:20 - Rewiring Her Brain 42:00 - Connecting with Others 48:50 - Navigating the Resources 54:40 - USARA  UtahRecovers.Org 56:04 - “Ask for help.”

Tom Hollander is in my top five actors of all time. A rare beast who can do comedy and drama with equal, effortless brilliance. He lands a line so dry you need a glass of water just to recover—then, in the next breath, breaks your heart with those devastatingly eloquent eyes. And now, thanks to The White Lotus, he has also proved himself outstanding at dying. A Napoleon of the screen—compact but commanding, wielding presence like an emperor wields an army—he strode through Season 2, a vision of louche menace and debauched charm, before being so cruelly dispatched that I half-expected him to rise from the waves like some Mediterranean revenant, clutching an aperitivo and a bon mot. But no. Gone. Finished. Season 3 will have to stagger on without him, and be the lesser for it.So, in pre-mourning his absence, I give you two small consolations: a video in which he bemoans sharing a name with a very rich man, and possibly the greatest Life in the Day feature ever published. Read it. Read it twice. Then go and watch Rev. again, because honestly, nobody does it better.This appeared in The Sunday Times - Sunday, October 04 2020,I wake up generally at 3 or 4am. Not because I'm like Margaret Thatcher, but because I need to pee. I pee in the darkness using my phone screen to illuminate the target, then often take half a sleeping pill (antihistamine), turn on the World Service very quietly and try to go to sleep again. Sometime between 6 and 8 I wake again, turn up the Today programme gently. If my girlfriend is there we hold each other in different positions. If she isn't I wrap my arms around a pillow and continue listening to the bad news. Whoever gets up first will go downstairs and start baking porridge. It's like a savoury flapjack and was recommended to me by a very healthy-looking nutritionist. It takes about 40 minutes to cook and we eat it in such large quantities with olive oil and salt that we negate any nutritional benefits. But we enjoy it. And while it's cooking it gives us time to look at our phones.Sometimes in this waiting period I try to do three slow sun salutations to stretch myself out, but often I don't. I brew the first of many coffees. Which mostly involves heating up the stuff in the cafetière left over from the day before. If it's a slow day I make it in one of those Italian alloy things that students always used to have that involve a lot of assembled parts and washing up. Owing to forces beyond my control, life has not been as busy as it used to be.After we've eaten and my girlfriend has gone to work I look at myself in the mirror and try to see what others see. Examine my bald patch, weigh myself and pull my stomach in. Then let it out. Then pull it in again. If I'm feeling positive I might get dressed at this point and go for my second coffee on the street below. I've lived in the same flat for 20 years and one of the rewards for this loyalty is that I know all the shopkeepers and stallholders on the street, for whom I have become like a piece of the old furniture they sell.Hello Glen, hello Kris, Ghino!, hello Brendan, hello Fati, wave at Ray, turn the corner, bonjour Raschid, ça va? (keep going 'cause I can't really speak French), hello Hassan, hello Reg, morning Dave, yup still here Tony, hello Beatrice (she doesn't notice), slide into Porto: “Maya four-ter take away please” (phonetic Portuguese). Then take it home and leave it on the sideboard with any post that has arrived from my stalker.Then I might call my agent. “Isn't she? No, no, nothing important… just checking in…”Soon it's time for my midmorning nap. Followed by the preparation of lunch, which I start at 12.15pm. And at 1pm I turn on the radio again to listen to World at One and hear politicians lying or reports of the world ending.Whatever I make for lunch I eat too much of, which makes me feel a bit lethargic, so I make some more coffee and turn off the radio as The Archers starts so I'm ready to begin the second half of the day.The afternoon is time for hobbies and extracurricular activities. If it's sunny I might go for a cycle ride down the canal, if it's raining I might masturbate and doze, or speculate on the extraordinary injustice of Philip Green's knighthood, or look at that app that tells you which celebrity you most resemble (Tom Hardy). Sometimes I read long-form articles about the collapse of western society and the destruction of the planet.From about 5pm, assuming I haven't mislaid my house keys or mobile phone, it's possible to surf through the rest of the day on the news feed while preparing food, eating it and digesting through Newsnight.Then it's time to go to sleep again. Cracking a little sleeping pill in half in case I need it later, I turn on the radio very quietly. If my girlfriend's there we hold each other in various shapes. If she's not I put my arms around a pillow. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit mrzwar.substack.com

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We think we all know the story of how Odd Fellowship began in North America: five brave souls, led by Thomas Wildey, held the first meeting in Baltimore in 1819 and, from there, Odd Fellowship exploded across the continent spreading friendship, love, and truth from sea to shining sea.  The reality, though, has a lot more detail and challenges than what we know.  Mike, Ainslie, and Toby delve into the history of the founding of our Order a couple centuries ago.  They reveal some of the challenges of the young lodge and structure and highlight the members who helped build and grow Odd Fellowship beyond that first meeting, including the authors of the Rebekah Degree and the Patriarchs Militant Degree.  The Shoutout goes to *another* new lodge, this time Citrus #118 in Florida.  Owing to the length of this episode, the hosts decided to skip the Odd Podge but it will return in future, shorter episodes.

Episode 233 feat. Adam and Taylor. Come send it with the boys, as we discuss - Applying for jobs,  The Canteen, Owing tik, The Tube, Trolly poles, The Smiths, Dick Tweets, Someone's Nan, NFL in Australia, Canberra Cavs, Street justice, and much more... Patreon BoSodes(Bonus Episodes):  patreon.com/BigSendPodcast Please forward all complaints to: bigsendpodcast@gmail.com  Thanks for your support x

A New Testament figure venerated as a saint in a number of Christian traditions, Nicodemus is depicted in the Gospel of John as a Pharisee and a member of the Sanhedrin who is drawn to hear Jesus's teachings. Owing to his insistence on a hearing for Jesus according to Jewish law, Nicodemus is sometimes referred to as 'defender of Jesus.' Books by Bishop Robert Barron available at https://amzn.to/44W7nwN Gospel of John available at https://amzn.to/42tgaIW ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america Video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Books: https://amzn.to/3k8qrGM Audio credit: Barron’s Sunday Sermons-Nicodemus Came at Night, Episode #213, 10mar2021 (Word on Fire Catholic Ministries). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. See omnystudio.com/listener for privacy information.

The Pudcast returns with co-hosts  Korey Maas (Lutheran), Miles Smith (Anglican), and D. G. Hart (Presbyterian) in the after glow of a very long holiday season -- that seems to get longer the older the observer becomes.  The recording starts with question of whether the five to six weeks between Thanksgiving and New Years -- when everyone seems to return to pandemic levels of output in the workplace -- is too long.  Included is attention to the particular aspects of holiday observance among Lutherans and Anglicans (with Lutherans getting lots of credit for using the phrase, "The Divine Service" most often).  Material that stimulated the discussion was Ross Douthat's speculation that secular liberalism has run out of steam and Eli Lake's report on the Jewish-Americans who wrote so many of the secular Christmas songs.  Listeners who have not seen Whit Stillman's movie, "Metropolitan" should do so asap even if it is no longer Christmas or Advent or Debutante Ball season.    Owing to the recent death of former POTUS, Jimmy Carter and Donald Trump's election victory, the co-hosts also speculated about the effects of past and future presidents on the religious vibe in the United States and elsewhere.  Bonus content: here is an introduction to Washington Irving's Old Christmas, a story that shaped American customs surrounding the holiday.  

North Korea is planning to send more soldiers to support Russia in Ukraine, according to South Korea's armed forces.Owing to the holiday, the next audio edition of The World in Brief will be published on Friday morning, GMT. Until then, please check the Espresso or Economist apps for the latest news.

Group Chat News is back with the hottest stories of the week including Tesla shares have jumped 67% since Trump's election victory, everything Crypto, America is the best place to live, owning a football team is the best investment, Luigi Mangione update, the newest TikTok trend to Ignore Kim K, numerous drone sightings in New Jersey don't pose safety concerns and everyone's favorite WINNERS, LOSERS, and CONTENT. Timeline of What Was Discussed: ·       The rise of the whites. (0:00) ·       The most TRANSFORMATIVE administration in our lifetime. (4:11) ·       Owing an NFL team is a gold mine. (23:15) ·       Go, coach! (27:45) ·       The conspiracy surrounding Luigi Mangione. (33:19) ·       The trend of ignoring celebrities. (39:39) ·       Drones in Jersey. (47:39) ·       Winners, Losers, and Content. (49:00) ·       Group Chat ‘Kathy' Shout Outs. (1:02:14) Related Links/Products Mentioned ·       Donald Trump Is Time's Person of the Year 2024 ·       Caitlin Clark: Athlete of the Year 2024 - TIME ·       Tesla shares climb to record, boosted by 67% pop since Trump election victory ·       Former Milwaukee Bucks owner Marc Lasry says he is actively trying to buy college football and basketball teams. ·       The NFL has approved an 8% sale of the Philadelphia Eagles at a total franchise valuation of $8.3B. ·       True crime fans hatch bizarre Luigi Mangione conspiracy theory ·       Luigi Mangione reportedly debated using a bomb to kill UnitedHealthcare's CEO ·       Luigi Mangione's attorney moments ago ·       TIKTOK TREND TO IGNORE KIM K ·       Numerous drone sightings in New Jersey don't pose safety concern, governor says ·       Athletic Nicotine - Next-level nicotine for the winner in all of us ·       Jamie Foxx: What Had Happened Was... - Netflix ·       Marc Andreessen on AI, Tech, C - Honestly with Bari Weiss Connect with Group Chat! Watch The Pod #1 Newsletter In The World For The Gram Tweet With Us Exclusive Facebook Content Join the Discord We're @groupchatpod on Snapchat

The cash flow challenge is worsening, and it's being caused by widespread overdue payments. That's according to the CEO and Founder of Grow Capital, Gus Gilkeson. At a difficult time, Gus suggests some proactive strategies for managing late payments and outstanding debts. He shares advice on setting up effective terms of trade, the importance of clear communication with clients, and when to consider professional debt collection services. Business Essentials Daily is produced by: SoundCartelsoundcartel.com.au+61 3 9882 8333See omnystudio.com/listener for privacy information.

Opperman Live - I'm Richer Than RudyDec 16, 2023but who isn't? Owing nearly $150m is not the sort of money you are going to get working three nights a week in Wendy's. But with his licence suspended and other damages forthcoming (pending the obvious appeals), Rudy looks to be on the bones of his proverbial. Ed Opperman takes this opportunity to examine this and other items in the news.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.

Australian fashion retailer Mosaic Brands owes about $20.29 million to 23 Bangladesh garment exporters. The company, which has been in voluntary administration since 28 October 2024, had been struggling to pay its debts. - অস্ট্রেলিয়ার ফ্যাশন রিটেইলার মোজাইক ব্র্যান্ডস এর কাছে বকেয়া হিসেবে ২০.২৯ মিলিয়ন ডলার পাওনা আছে ২৩টি বাংলাদেশি পোশাক রপ্তানিকারকদের। গত ২৮ অক্টোবর, ২০২৪ থেকে ভলান্টারি অ্যাডমিনিস্ট্রেশনে থাকা মোজাইক ব্র্যান্ডসের কাছ থেকে পাওনা আদায় নিয়ে তৈরি হয়েছে সংকট।

"Whatever happened, you're still part of the team! You're still one of the X-Men!" Much like the comics from which X-Men: The Animated Series drew so much of its inspiration, season 2 would immediately see the show begin to double down on its history and build out an ever-expanding mythology. No longer obligated to present stories at an entry level, the show took full advantage of its serialized format to springboard plots off the backs of its own previous plots. To that end, season 2 opens with a bombshell: the return of Morph, long thought dead since the events of the series' opening two-parter. This came as a shocking and satisfying twist, rewarding loyal viewers for their continued interest. And if it came at the cost of invalidating the show's edgiest, most ground-breaking moment? So what! This was comics, after all, or at least comics-on-Saturday-morning. Further to that, Morph had proven to be an unexpected fan favorite based on initial impressions, so a reversal of fortune was arguably worth it not merely for a big reveal, but to offer a path back to semi-regular appearances for the character. The revolving door of death would be one of the many ways the show was brought more into alignment with the tropes of the comics. More direct echoes could be traced in the form of Scott and Jean's wedding, which would occur in the comics a mere four months later. Likewise, new anti-mutant antagonist Graydon Creed and his homegrown militia, the Friends of Humanity, had made their print debuts a little over six months prior to the airing of "Till Death," part 1. Henchmen the Nasty Boys are utilized prominently beginning in part 2 and throughout the season, despite having appeared in exactly one comics storyline from 1992 (and in lieu of an older and more infamous group that preceded them in the Marauders). All this, with little in the way of reintroductions to our principal cast. From a critical standpoint, this approach for a season premiere might politely be described as "inaccessible" to say the least. Owing to many of these changes was no doubt the arrival of X-Men line editor Bob Harras in an official capacity as Story Consultant. To Harras, inaccessibility was a feature far more than a bug. During his tenure overseeing the X-office at the height of the speculator era, the more tangled, sprawling, and convoluted the storytelling, the better. For the industry's many eager young collectors, the complex nature of the X-Men's history, combined with the present-day storylines whose conclusions typically offered more questions than answers, there was a desperate need to Make It All Make Sense. Helping Jenny and Tim to Make It All Make Sense on this installment of X-Position is Keithie, not unlike Beast, joining the episode in progress. All told, this two-parter delivers a satisfying, intricately-plotted opening salvo that will be representative of the season as a whole. Thematically, the story makes excellent use of deception as a recurring motif. From Wolverine's brawl with a robotic duplicate of Cyclops, to the mutant-impersonating crisis actor disrupting President Kelly's inauguration, Graydon Creed's subsequent manipulation of the media, and right down to Morph's duplicitous divide-and-conquer scheme to use the X-Men to undo the X-Men, truly nothing is as it seems. And that's to say nothing of Morph's return from a seemingly certain death. It's fitting, then, that standing atop all of this subterfuge is the riddle wrapped in a mystery inside an enigma known as Mr. Sinister. His presence will loom large throughout the series following this maleficent animated debut. To its credit, the script makes effective and logical use of Sinister as Morph's corrupting benefactor, and even manages to flesh out his ultimate motives more decisively over the course of 22 minutes than 6-plus years worth of comics appearances had managed. Though taking its cues ever more from the comics, this stands as an example of the finite nature of the animated series imposing a storytelling discipline that occasionally outshined its source material.

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

In this episode, Therese Markow and Dr. Hussam Mahmoud discuss the vulnerability of bridges to climate change. When we think about climate-related disasters, hurricanes, floods, and wildfires come to mind. Probably the last thing we think about is a bridge collapsing, but we should. With over half a million bridges in the US, each with a life expectancy of 75 years, it is more important than ever to consider the role of climatic factors on bridge stability. Dr. Mahmoud discusses how flooding, extreme temperatures, erosion, and extreme heat are affecting the bridges and he emphasizes the need for proactive inspection and maintenance to mitigate these risks.    Key Takeaways: There are approximately 600,000 bridges across the US. Of the long-span bridges, there are about 6,000. Many of these bridges are old, some are in poor condition, and all are affected by climate change.  Owing to the passenger and huge amount of industrial traffic crossing bridges, a collapse could cost trillions of dollars to the economy. Bridges are built for a life span of about 75 years, with proper maintenance and care. There was a bridge-building boom in the 1960s and earlier - and the majority were built over 50 years ago.   "Generally speaking, bridges are relatively very safe. Even if you lose an element or something that is carrying the load ends up breaking or cracking, bridges are phenomenal in being able to redistribute the load and figure out how to carry the load with the remaining elements." —  Dr. Hussam Mahmoud Connect with Dr. Hussam Mahmoud: Professional Bio: https://www.engr.colostate.edu/~hmahmoud/  LinkedIn: https://www.linkedin.com/in/hussam-mahmoud-4b16754      Connect with Therese: Website: www.criticallyspeaking.net Threads: @critically_speaking Email: theresemarkow@criticallyspeaking.net     Audio production by Turnkey Podcast Productions. You're the expert. Your podcast will prove it.  

Judeo-Presian & Early New Persian | فارسیهود در آیینه ی تاریخ‎ آیا می‌دانید نخستین نامه‌ی برجای‌مانده به زبان پارسی نو را يک یهودی نوشته است؟ به بيان دیگر، هر هر پژوهشگر ایران‌شناس اگر بخواهد کاوشی در زبان پارسی نو بکند، نباید این نامه را نادیده بگیرد. منظور از پارسی نو، زبانی است که از پارسی میانه و پارسی باستان جداست. بدون اینکه بتوان به‌روشنی زمانی دقیق برای این دگرگونی‌ها برگزید، باید به‌گونه‌ای کلی گفت که فارسي باستان به دوره‌ی هخامنشیان و پارسی میانه به دوره‌ی پس از یورش تازیان بازمی‌گردد. در سال ۱۹۰۱ میلادی، یک باستان‌شناس یهودی انگلیسی تبار به نام مارک اورل اشتاین (۱۸۶۲–۱۹۴۳) به هنگام کندوکاو در یکی از دورترین بخش‌های ایران بزرگ آن دوران، یعنی جایی به نام دندان اویلیق، که در ترکستان خاوری نزدیک ختن است، نامه‌ای پیدا کرد که تا به امروز موضوع بررسی و پژوهش ایران‌شناسان بوده است. این نامه در سی‌وهفت سطر بر پوست گوسفند به پارسیهود، یعنی به خط عبری و زبان پارسی نوشته شده است. به دلیل گذر زمان و فرسودگی، پیرامون این نامه آسیب دیده است. پژوهش‌های نخستین نشان می‌دهد که این نامه، که از واژگان و آمیخته های بیگانه تهی است، باید در میانه‌های سده‌ی هشتم نگاشته شده باشد. متن نامه در پیوند با کارهای بازرگانی است و گویا به خریدوفروش گوسفند ربط دارد. در این گفتگوی دوستانه با خاخام مُشه (پیام) شیرازی در برنامه ي تلويزيوني درخت زندگي ما پیرامون پارسهیود سخن خواهیم گفت!   Did you know that the earliest extant letter written in New Persian was composed by a Jewish individual? In other words, any scholar engaged in Iranian studies who intends to explore the New Persian language must not overlook this document. By "New Persian," we refer to a language distinct from both Middle Persian and Old Persian. While it is not feasible to assign a precise chronological demarcation to these linguistic transitions, it is generally understood that Old Persian pertains to the Achaemenid period, whereas Middle Persian corresponds to the era following the Arab invasions. In 1901 CE, a British-Jewish archaeologist by the name of Sir Marc Aurel Stein (1862–1943), during his excavations in one of the most remote regions of Greater Iran at the time—specifically, a site known as Dandan Uiliq, situated in eastern Turkestan near Khotan—unearthed a letter that has since been a subject of extensive scholarly examination by Iranologists. The letter, consisting of thirty-seven lines, was inscribed on sheepskin in a script referred to as "Judeo-Persian" (Farsihud), using the Hebrew script but written in the Persian language. Owing to the passage of time and natural deterioration, portions of the letter have sustained damage. Initial research suggests that this letter, which is devoid of foreign loanwords or expressions, was likely composed in the mid-8th century. The content pertains to commercial transactions, possibly involving the trade of sheep. In this conversation with Rabbi Moshe (Peyam) Shirazi on the Persian-speaking television programme Derakhte Zendegi (The Tree of Life), we shall explore the subject of Judeo-Persian (Farsihud) in greater depth.

An ABC investigation uncovered a dumping yard of cattle carcasses at a Kimberley abattoir. It has now closed its doors, owing more than $103 million, and locals want to know how it happened.

Richard Elfman and Anastasia Elfman join me to talk about their new film Bloody Bridget, but there is NO WAY that I am not going to obsess over one of my all-time favorite films - Forbidden Zone (1980). ⁠www.frumess.com⁠⁠⁠⁠⁠ FRUMESS is POWERED by ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.riotstickers.com/frumess⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ JOIN THE PATREON FOR LESS THAN A $2 CUP OF COFFEE!! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/Frumess ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

I love having girl talk and getting to know my friends, that I've known for while aa while, on a deeper level. Every one knows her to be the loudest, glammed up, full of life and glitter, but know one knows what she has gone through. CandyLover gets candid about her journey of social media, bullying, and how she's building her music career all on her own in the midst of owning. her own business and taking care of her family.See omnystudio.com/listener for privacy information.

Born in Kingston, Jamaica, Paul moved to the United States when he was 14 years old. The first place he called home in this country was the Bronx, NY. At the age of 17, he joined the U.S. Navy and reached the level of First Class Petty Officer. In 1996, he moved to Orlando, FL, where he worked as a recruiter for the navy, while also teaching 170 other recruiters how to excel and be top producers. Paul relocated to South Florida and started his real estate practice in 2003, becoming head broker and CEO of PRA & Company Realtors. Paul has been a “developing professional coach” since 2017. He became a member of the International Coach Federation (ICF) in 2017, because he noticed that many individuals lacked that special something which kept them from excelling like they could. Owing to his coaching, his clients have become top producers, succeeding in whatever they choose to do. He coaches realtors, bank executives, professional athletes, business owners, leaders and anyone who wants to learn how to become a producer of results. As a coach, he meets and exceeds ICF standards, partnering with his clients to ensure their success and growth, both, professionally and personally. He serves as the 2019 Vice President of Corporate Outreach for the ICF South Florida Chapter, where his duties include working with business owners, and top leaders in the region surrounding aspects such as their awareness and knowledge of professional coaching by the ICF standards, locally and globally. He is the author of the First real estate agent pocket guide book, The Art & Science of The Real Estate Agent.  In our podcast, Paul shares his top 3 tips for real estate agents, real estate brokers, and real estate team leaders on how to navigate the new NAR lawsuit changes coming to the real estate industry in 2024 and 2025 and beyond. Learn the actionable steps you can take to become successful and take advantage of these changes in the real estate industry! You Can Find Paul@: Instagram: https://www.instagram.com/successfulbusinessacademy/ Facebook: https://www.facebook.com/paul.atkinson.1048/ Youtube: https://www.youtube.com/c/GlobalRealEstateCoachingByPaulRAtkinson/videos Website: https://www.successfulbusinessacademy.org/

Moe and Keyon re-live their traumatizing moments at the barber shop; It's Aquarius vs Virgos in a celebrity astrology draft; Do you owe your friends respect? Hosted on Acast. See acast.com/privacy for more information.

David Grubbs, who along with Jim O'Rourke comprised Gastr del Sol, ushered in a new, cerebral strain of post-rock upon their appearance in the 90's. Owing more to modern classical composers than what was being played on college radio, the duo toured extensively and put out eight releases, most of which were on esteemed Chicago label Drag City. Their newest release is a box set of their work named We Have Dozens of Titles, and was also released by Drag City in May of 2024. Essential Tremors is produced by Matt Byars and Lee Gardner and distributed by Your Public Studios.See omnystudio.com/listener for privacy information.

Let's talk about big business shit. 

Owing to its morphological and temporal placement, the Lucy species, Australopithecus afarensis, plays a pivotal role in our understanding of the human evolutionary career. Though many more fossil remains were recovered subsequent to Lucy's discovery, the impact of the latter cannot be overstated not least its role as a trove of scientific data as well as its iconic nature. Research on Lucy and its species and continued fieldwork have inspired many research projects across Africa especially the Afar region of Ethiopia. One such project is the Dikika Research Project, which has discovered the earliest and most complete skeleton of a juvenile A. afarensis, dating back to 3.32 million years ago, filling in a major gap in our knowledge of the species. Here, I will briefly discuss what we learn from this skeleton about the Lucy species and what that implies to our knowledge of the many descendants of A. afarensis including our own species. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 39817]

Owing to its morphological and temporal placement, the Lucy species, Australopithecus afarensis, plays a pivotal role in our understanding of the human evolutionary career. Though many more fossil remains were recovered subsequent to Lucy's discovery, the impact of the latter cannot be overstated not least its role as a trove of scientific data as well as its iconic nature. Research on Lucy and its species and continued fieldwork have inspired many research projects across Africa especially the Afar region of Ethiopia. One such project is the Dikika Research Project, which has discovered the earliest and most complete skeleton of a juvenile A. afarensis, dating back to 3.32 million years ago, filling in a major gap in our knowledge of the species. Here, I will briefly discuss what we learn from this skeleton about the Lucy species and what that implies to our knowledge of the many descendants of A. afarensis including our own species. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 39817]

Owing to its morphological and temporal placement, the Lucy species, Australopithecus afarensis, plays a pivotal role in our understanding of the human evolutionary career. Though many more fossil remains were recovered subsequent to Lucy's discovery, the impact of the latter cannot be overstated not least its role as a trove of scientific data as well as its iconic nature. Research on Lucy and its species and continued fieldwork have inspired many research projects across Africa especially the Afar region of Ethiopia. One such project is the Dikika Research Project, which has discovered the earliest and most complete skeleton of a juvenile A. afarensis, dating back to 3.32 million years ago, filling in a major gap in our knowledge of the species. Here, I will briefly discuss what we learn from this skeleton about the Lucy species and what that implies to our knowledge of the many descendants of A. afarensis including our own species. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 39817]

Kurdish-Iranian musician Jamal Farokh Seresht formed Madakto Art Centre in 2009 after working with Australian and Iranian musicians and performing independently in both countries. After winning The Green Rooms' Best Musician Award in Australia in 2006, he became even more obsessed with music. Madakto Art Centre was established with the goal of imparting traditional instrument playing skills to adults, youths, and children, as these instruments are an essential component of Kurdish culture. A landmark accomplishment oby Mr Farokh Seresht over the years was bringing Maestro Shahram Nazeri, accompanied by Madakto's orchestra, to Australia for the first time in 2017. Owing to the previous concert's popularity, Maestro Nazeri will be performing in several concerts throughout Australia in August. - Cemal Farox Seriştî Kurdê rojhilat e, piştî ku wek muzîkjenekî serbixwe li Îran û Australya bi muzîkjenên Australî û Îranî re kar kir, di sala 2009 de Navenda Hunerê ya Madakto ava kir. Di sala 2006-an de Xelata The Green Rooms ya Herî Baş li Australya wergirt. Navenda hunerî bi mebesta fêrkirina lêxistina amûrên kevneşopî yên ku beşekî bingehînin ji çanda kurdî. Serkeftineke girîng ya birêz Farox Seriştî ew bû ku Maestro Şahram Nazeri ji bo yekem car di sala 2017-an de anî Australya. Ji ber serkeftina konsêra yekem Maestro Nazerî ê di Tebaxê/August were Australya û çend konsertan pêk bîne. Em derbarê konsêrtan û Navenda Madakto bi berêz Cemal Ferox Seriştî re diaxafin.

SORCATIA IS READY TO ADVENTURE! ... Oh, just running errands? Hmm. Well, she can probably find a way to make it more difficult for herself and then turn it into an adventure!! This week in the Rose Garden, Soren and Caitie co-pilot Sorcatia on her first adventure! Join our Gardeners and their DM, TJ, as they learn how to share the reigns of a player character while fulfilling the quest that YOU, ROSEBUDS, voted for! Video Episodes now available on Youtube @Chromatic_Roses⁠⁠⁠ ------------------------------------------------------------ Edited by TJ Hargrove ------------------------------------------------------------ Follow us on Insta ⁠⁠⁠@Chromatic_Roses⁠⁠⁠ https://www.instagram.com/chromatic_roses/ Like us on Facebook at Chromatic Roses https://www.facebook.com/chromaticroses/ Watch Caitie Stream on Twitch! https://www.twitch.tv/k80_13 ------------------------------------------------------------ Sound effects by Pixabay and Floraphonic https://pixabay.com/sound-effects/cute-level-up-1-189852/ https://www.youtube.com/@floraphonic Music - Live play background - Music by Geoff Harvey - Pixabay - check him out on youtube! https://www.youtube.com/channel/UCDNkCaz0kPOi_8_2O-6qN6w Intro and outro music - Follow Noah Trumble at https://www.instagram.com/trumbleygeek/ ------------------------------------------------------------ Todays Topics and Links Clarence img https://realms-of-arcana.fandom.com/wiki/Leonin Tressym img https://forgottenrealms.fandom.com/wiki/Tressym All Dungeons and Dragons resources cited fall under Fair Use via a Creative Commons by Share Alike 3.0 License. https://creativecommons.org/licenses/by-sa/3.0/ -------------------------------- Chapters 00:00 Intro 01:19 jumping in 02:30 Mornin' 08:33 Staffing 10:50 Breakfast 23:17 lodge 33:58 on the road 38:23 making friends 47:45 what happened here? 57:25 Outro --- Support this podcast: https://podcasters.spotify.com/pod/show/chromaticroses/support

Owing to the water shortage in Delhi, the state's Water Minister Atishi began an indefinite fast on June 21 demanding water for the national capital. The Delhi state government said that it has not got its share of Yamuna water, and there is an urgent need for a sustainable solution. The debate over fair distribution of Yamuna water has persisted for years. This is not the first such inter-state water dispute. In this episode, Suno India's Sneha Richhariya  speaks to Srinivas Chokkakula, who is the President and Chief Executive of the CPR (Centre for Policy Research). He is the Ministry of Jal Shakti Research Chair for Water Conflicts and Governance at CPR, leading the Transboundary Rivers, Ecologies, and Development studies program that he founded. His research focuses on transboundary water conflict, cooperation, and governance, with extensive publications on these topics. He talks about the legal implications of such disputes, and the politics around it and the possible solutions.   See sunoindia.in/privacy-policy for privacy information.

This Day in Legal History: Patent Cooperation Treaty SignedOn June 19, 1970, the Patent Cooperation Treaty (PCT) was signed, marking a significant milestone in international intellectual property law. The PCT established a unified procedure for filing patent applications to protect inventions in multiple countries. Prior to the PCT, inventors needed to file separate patent applications in each country where they sought protection, a costly and time-consuming process.The PCT streamlined this by allowing inventors to file a single international application, which could then be pursued in each contracting state. Managed by the World Intellectual Property Organization (WIPO), the treaty aimed to simplify and reduce the cost of obtaining multinational patent protection.The system introduced by the PCT has two main phases: the international phase and the national phase. During the international phase, the application is reviewed for formal requirements and subjected to an international search and preliminary examination. In the national phase, the application enters the national jurisdictions of the chosen countries for further examination according to local laws.The PCT has been crucial in promoting innovation and technological advancement by providing a more efficient path for securing patent rights internationally. Today, over 150 countries are members of the PCT, reflecting its global acceptance and importance in the realm of intellectual property.Senate Democrats canceled a procedural vote to advance President Biden's nominee, Mustafa Kasubhai, for a federal district court judge in Oregon. Majority Leader Chuck Schumer cited attendance issues as the reason for postponing the cloture vote, which will be rescheduled soon. With a narrow 51-49 majority, Democrats face challenges in confirming controversial nominees. Kasubhai, currently a magistrate judge, would be among the few Muslim Americans to serve as a life-tenured federal judge.His nomination has faced strong GOP opposition, with Republicans questioning his views on diversity, equity, inclusion, and the use of preferred pronouns in his courtroom. They have also scrutinized his past writings, some dating back to his time as a law student, and accused him of holding radical views, including Marxism. The absence of Sen. Robert Menendez, due to his bribery trial, and potential opposition from Sen. Joe Manchin, who demands bipartisan support for nominees, complicate Kasubhai's confirmation prospects.Senate Democrats Pull Vote on Trial Court Nominee Kasubhai (1)A banking industry challenge to the Consumer Financial Protection Bureau's (CFPB) rule capping credit card late fees at $8 will remain in Texas after the Fifth Circuit Court of Appeals blocked a transfer to Washington, D.C. The case, filed by the U.S. Chamber of Commerce and several banking associations, was initially moved by Judge Mark Pittman, who argued it was better suited for the District of Columbia due to the lack of affected banks in Texas. However, the appellate court halted the transfer, noting the nationwide impact of the CFPB's rule.Judge Don Willett emphasized that the case's broad implications extended beyond Texas, making it inappropriate to consider it a localized issue. The CFPB and the plaintiffs will continue to argue over the venue. This decision comes amidst broader concerns about venue shopping, with industry groups favoring Texas courts perceived as more sympathetic to their challenges against federal regulations. The CFPB's credit card late fee rule, introduced on March 5, aims to reduce so-called junk fees and could significantly impact banks' revenue, potentially costing them $10 billion annually. The banking industry quickly filed a lawsuit to block the rule, reflecting its substantial financial stakes. The Fifth Circuit's ruling highlights the ongoing tension between regulatory efforts and industry pushback.Credit Card Late Fee Suit Kept in Texas Again by 5th Cir. (1)A San Francisco federal judge has sanctioned Apple Inc. in a privacy class action lawsuit by barring certain defenses due to the deletion of audio recordings from its Siri voice assistant. Magistrate Judge Sallie Kim of the US District Court for the Northern District of California ruled that Apple failed to halt its data retention policy after the lawsuit was filed, resulting in the destruction of electronically stored information (ESI) central to the case.Apple had argued that the deleted data was irrelevant, but the court disagreed. As a result, Apple is prohibited from making several defenses, including claims that plaintiffs lack standing due to insufficient evidence of false Siri triggers, arguments against class-wide damages based on the number of false recordings, and defenses regarding Apple's intent based on repeated false recordings.The lawsuit, initiated in 2019, accuses Apple of violating wiretap laws by intercepting and misusing private conversations through Siri without users' intentional activation. Plaintiffs alleged that Apple continued deleting relevant recordings years after the litigation began, thus deliberately interfering with the case.Judge Kim indicated that a jury must decide whether Apple's deletion of information was intentional, which could lead to further sanctions. The plaintiffs are represented by Lexington Law Group LLP, Lowey Dannenberg PC, and Scott & Scott LLP, while Apple is represented by DLA Piper LLP and Morrison & Foerster LLP. The case is Lopez v. Apple, Inc.Apple Restricted on Siri Trial Defenses for Deleting RecordingsThe U.S. Federal Trade Commission (FTC) has referred a complaint against TikTok and its parent company, ByteDance, to the Justice Department over potential violations of children's privacy laws. This action stems from an investigation that found reasons to believe TikTok might be violating the law, prompting the FTC to seek legal proceedings in the public interest. The FTC typically keeps such referrals confidential but made an exception in this case.The complaint follows earlier reports from 2020 that the FTC and the Justice Department were investigating TikTok for allegedly failing to comply with a 2019 agreement to protect children's privacy. TikTok expressed disappointment over the FTC's decision to pursue litigation instead of seeking a settlement, claiming that many of the allegations are outdated or inaccurate.This investigation is separate from ongoing Congressional concerns about the potential misuse of data from TikTok's 170 million U.S. users by the Chinese government, an allegation TikTok denies. Additionally, TikTok is preparing to file a legal brief against a law requiring ByteDance to divest TikTok's U.S. assets by January 19 or face a ban.The FTC's actions highlight the heightened scrutiny TikTok faces regarding privacy and national security issues in the U.S.Child privacy complaint against TikTok referred to US Justice Dept | Reuters This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.minimumcomp.com/subscribe

Returning from the political fray to the realities of daily life on Earth 2 — as the current popular trope would have it — I would like to delve into one of the teachings of Buddhism and Zen that may contribute to its misperception as being overly pessimistic. The “three marks” of dukkha, the Sanskrit word usually translated as “suffering,” or “unsatisfactoriness.” Usually, “dukkha” is related to specific aspects of life, specifically “aging, sickness and death,” as the three characteristics of all sentient existence. From the Tricycle web site we find: The Buddha taught that all phenomena, including thoughts, emotions, and experiences, are marked by three characteristics, or “three marks of existence”: impermanence (anicca), suffering or dissatisfaction (dukkha), and not-self (anatta). These three marks apply to all conditioned things—that is, everything except for nirvana. According to the Buddha, fully understanding and appreciating the three marks of existence is essential to realizing enlightenment. (It is a schema that is accepted in both Theravada and Mahayana schools, but more emphasized in the former.) Here we find a much broader, less personal definition of the three than “aging, sickness and death,” but as human beings, we are naturally more concerned with how they apply to our wellbeing most immediately and intimately, than how they function as universal principles. It seem to me that much of the chaos and uncertainty that we are currently witnessing in the social sphere is animated by the unsuccessful resolution of our personal relationship to these three marks, along with the built-in resistance to embracing them fully, with any measure of equanimity.As an octogenarian, I can personally testify to the inevitability of the first two, and their power taking precedence over all other dimensions of daily life, in due time. All you have to do is live long enough to find out for yourself. However, the Buddha apparently came to this conclusion, or confrontation, relatively early in life, in his mid-thirties, when we would expect him to be in the prime of life, though 2500 years ago, life expectancy was not what it is today. Let us consider each of them one at a time, from a problem-definition and problem-solving perspective. In passing, let me recall that the least emotionally-laden definition of dukkha is, simply, “change.” Nothing personal about it. Buddhists may be said to believe these teachings, rather than “believing in” them, as some of the online commentary would have it. As with all of the “compassionate teachings,” one's own first-person, experiential evidence will drive home the validity and veracity, as well as the long term priority, of these findings and conclusions of the Buddha. The only question becomes how – how do we comport ourselves in the context of these dominant aspects of our existence? The existence of suffering itself Buddha said we are to fully understand. And from the above quote, that understanding must of necessity begin with recognizing and appreciating these three most immediate considerations of life, beginning with aging, or impermanence. It does not help much to place our own impermanence in the context of universal impermanence. Misery may love company, but not that much.It might help to consider the question, When does aging begin? At the moment of birth? At the moment of conception? The current flap over in-vitro fertilization – as part of the larger ethical and ideological debate around all things related to birth control, or the larger category of reproductive health in general – illustrates that aging is actually well under way before conception. The eggs and sperm involved have limited viability, aging out of their own, micro-world shelf lives. Owing to a welcome assist from modern medicine, many of us can expect to live increasingly long lives, with notable exceptions in the form of further life-threatening causes and conditions attributed to the very success, and lack of due diligence, of the human species. In Zen, we hear various expressions such as “every moment reincarnation,” from my teacher, for instance. We read Master Dogen's framing of birth and death as “expression(s) complete this moment.” Buddha himself was said to have mentioned something to the effect that, owing to impermanence, there must be permanence. His monks were said to have been happy to hear this. One of the theories that I have read, attempting to explain the success of Buddhism spreading throughout history in its countries and cultures of origin, is that Buddha's followers were so relentlessly happy. So there is a kind of pervasive optimism in Zen and Buddhism, which is hard to explain in the context of impermanence and aging, let alone sickness and death. But just consider, in your own mind for a moment, the possibility that there were no aging. That we would all remain “forever young,” in the memorable phrase from the Bob Dylan tune. What would be the implications, both long- and short-term, of this reversal of biology? What if we did not age? (We can leave the discussion of illness and dying to upcoming segments.) Buddha rejected such speculation as ultimately futile, if taken seriously, but here, we want to treat it as a mere “thought experiment,” for the sake of shedding light on the actual causes and conditions of our existence, no harm no foul. In design circles this is a recognized process, called “synectics,” engaging in the seemingly irrelevant on the chance that it might turn out to be relevant. It is related to “Hegel's Dialectic,” seeing the existing “thesis,” a present manifestation of reality as impermanent, enabling our recognition and even ability to predict the emergence of the “antithesis” on the event horizon. The model goes on to predict the merging of thesis and antithesis into the new thesis, which arises, abides, changes and ultimately decays and disappears with the next cycle. And so on, and on, forever. Not coincidentally, this terminology of “merging” is used discerningly by Master Dogen in his envisioning the process of Zen realization in Shobogenzo Bendowa, if memory serves (emphasis mine): In stillness, mind and object merge in realizationand go beyond enlightenment If we consider aging in this startling, single-point reflection, how does that look? Buddha says, toward the end of his First Sermon: My heart's deliverance is unassailableThis is the last birthNow there is no more becoming If indeed it is possible to come to the end of “becoming,” is that tantamount to the end of aging? Is the essence of what Buddha and Dogen realized is that everything “else” is obviously aging and becoming something else? And must include the one observing the change. And that it has always been thus, from the very beginning. So what could go wrong? Just consider: If the very conditions that we all naturally worry about – all too often to an excessive, obsessive degree – have always obtained in the universe, long before our birth in this lifetime, and likely to persist and pertain long after our death; how can there be anything fundamentally amiss? Not that it's the best of all possible worlds, thank you Pangloss. But really, as a design-build professional, I can fantasize that I was in charge, and made the primordial decisions that determined that, if there is to be sentient existence, what will that look like? How do I make that work? But most ordinary human beings do not have that kind of hubris. They palm the fundamental questions off to a divine entity, the wizard's intent hidden behind the curtain of appearances. We simply accept the givens, try to understand and embrace them, and go from there. But there must have been a “before” – before the Big Bang, or the alternative Bounce. There must have been something – the “sound of silence,” and maybe nascent thought — preceding the “Word.” But then, all heaven and hell breaks loose, and here we are. In this moment. None of this explains anything, of course. Whatever framework we have been given to comprehend the brute fact of existence was totally made up by others. You learned that. And it can be unlearned. Zazen seems mainly a process of unlearning what we think. The very idea and ideal of longevity has only one value in this context, according to my feeble grasp of Zen's teachings: A better chance to wake up! In witnessing – or better, contemplating – aging, I am oft reminded of the unforgettable couplet from musical Zen master Dylan: Ah but I was so much older thenI'm younger than that now My sense of the relevance of aging and impermanence in the context of meditation and Dharma teachings is that, like the questionable linearity of the so-called “arrow of time” in theoretical quantum mechanics, taking the view that time is passing in a direction may be entirely arbitrary. What we may perceive — and more problematically, what we may interpret — as aging, may indeed be true, but only half the reality, as with all dualistic thinking. Perhaps we are growing younger at the same time, disencumbering ourselves with learned inhibitions, rules and regulations that no longer apply, as we mature to embrace emptiness. My idle conjecture on aging represents yet another variation on the theme of thinking independently and acting interdependently. This bears repetition: Sitting in zazen with the Zen community, we are nonetheless sitting alone. Any time we sit alone in zazen, we are joining the larger community of Zen practitioners. Somewhere in the world – at any time, day or night – someone is sitting in Zen meditation. We need flexibility of mind to approach Zen practice in this nondual sense, outside of time and space. In the next UnMind segment, we will take up the more abrupt, if no more tangible than aging, mark of “sickness,” which for some reason is not called out as such in the early translation. Maybe the prevalence of illnesses of all kinds was so much a part of daily life that it did not emerge as a perceivable isolate in the social awareness of the time. Meanwhile, as Buddha himself suggested, don't take my word for any of this. Check it out for yourself, on the cushion, and off.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

This week's episode focuses on the story: “If I receive something, I have to give something back.” We invite you to follow along and use examples from your own life as you hear the group participants share and explore their own stressful concepts and stories. ‘The Work' as meditation is a living practice — all that is needed is an open mind and a willingness to discover for yourself what is true. 

Stories we're following this morning at Progress Texas: 15 pro-Palestinian organizations have called for another protest today at UT Austin - could be the biggest crowd yet: https://youtu.be/9esCRGZWNJg?si=fxsazmgTnaDRgp6s ...Travis County DA Delia Garza pipes up that protest arrests are clogging the County's criminal justice system - and that the crackdowns are likely inviting more unrest: https://www.aol.com/news/ut-austin-palestine-protest-travis-182653693.html The DEA is moving to reduce the criminality of marijuana - what's that mean in Texas? https://www.dallasobserver.com/news/dea-to-reclassify-marijuana-what-it-means-for-dallas-texas-19254961 ...Texas seems likely to move to keep pot as illegal as possible: https://www.marijuanamoment.net/texas-governor-condemns-local-marijuana-decriminalization-efforts-as-lubbock-voters-decide-on-reform-at-the-ballot/ ERCOT and the PUC are threatening energy reliability in Texas via their foot-dragging on infrastructure development: https://www.dallasnews.com/opinion/editorials/2024/05/01/the-power-grid-puts-texas-growth-at-risk-again/ ...All while battery tech costs are at an all-time low: https://www.techspot.com/news/102786-battery-cost-plunge-turbocharge-renewable-energy-shift-iea.html Ken Paxton, rather than doing his job, has been hanging around Donald Trump's criminal trial in New York: https://www.houstonchronicle.com/politics/texas/article/donald-trump-trial-ken-paxton-19430568.php Ted Cruz's idea to provide unpopular politicians like himself taxpayer-funded airport security has been kicked to the curb: https://thehill.com/policy/transportation/4628183-cruz-amendmentfaa-reauthorization-special-security/ ...And Ted's got a new idea: making it harder to get your money back from an airline after they've cancelled your flight: https://www.rollingstone.com/politics/politics-news/ted-cruz-airlines-automatic-refunds-faa-reauthorization-1235012248/ Owing to Texas' proliferation of guns, Houston ranks as the top American city for road rage deaths in the country, by a long shot: https://www.chron.com/news/houston-texas/transportation/article/houston-road-rage-incidents-19428481.php Mark your calendar for May 9 at 12 noon for our "Burning Issues" town hall on liquid natural gas (LNG) pollution in Texas: https://act.progresstexas.org/a/townhall_24 Also for your calendar: a public forum will be held on May 20 by the Texas Medical Board on proposed exceptions to Texas' near-total ban on abortion: https://x.com/hannahnorton89/status/1785054901661216800?s=12&t=Bt_w1MN2AlTfFkWGHJiOJg Progress Texas could use your help in funding our trip to June's Texas Democratic Convention in El Paso - thanks in advance! https://progresstexas.org/donate Early voting in the May 4 municipal elections ends today! https://progresstexas.org/blog/why-you-should-care-about-may-appraisal-district-elections ...And it will soon be time to vote in the May 28 primary runoffs! https://www.texastribune.org/2024/04/26/texas-voting-2024-runoff-elections/ Progress Texas invites progressive candidates to share their views with us - which we'll then share with our statewide audience - via our Certified Progressive questionnaire: https://progresstexas.org/blog/progress-texas-certified-progressives-2024-progressive-values-questionnaire Instagram users: be sure to enable political content on that platform, which has begun opting users out: https://x.com/ProgressTX/status/1771276124498100667?s=20 Thanks for listening! Find our web store and other ways to support our important work this election year at https://progresstexas.org/.

Most people think you need a high-paying job to invest, but Brian Tibbs proves otherwise. As a missionary earning just $9/hour, he and his wife grew their real estate portfolio into the millions.How did they do it? Brian shares his "Hacker Method" - a 5-step system for maximizing your investing potential no matter your income. He'll show you how to hack your lifestyle for maximum savings and leverage the power of compound returns.You'll also discover how Brian managed properties from 5000 miles away, built a team to scale his business, and retired from missionary work in his 30s financially independent. Now a successful investor himself, Brian wants to empower anyone to achieve financial freedom through real estate.Here are 3 key takeaways from this episode:Anyone can build wealth through real estate investing:  Discover Brian's book "The HACKER Method: The Unexpected Investor's Guide to Building Wealth (Even On Limited Income)”Managing properties remotely through a strong team is possible: Learn how it helped Brian gain valuable leadership skills and support his mission work in South America.Starting early is important, but it's never too late to invest:  With adequate strategies like house hacking to reduce costs and free up money, it's always a good time to invest and secure your future.Don't miss this inspiring story of how one couple achieved the unexpected through real estate. Learn Brian's strategies so you can build wealth on your terms too.Timestamps:00:00 Introduction to Brian Tibbs03:43 Learning about real estate at 1707:38 Buying his first duplex at 1910:08 Owing 10 unites and becoming a missionary18:38 Investing and developing portfolio22:00 The 5 steps of “The Hacker Method”30:56 House hacking to beat the system37:12 How to build your investing muscles39:46 Brian's long-term vision and projections44:27 The best advice for passive investors45:13 The most important metrics Brian tracks47:13 No.1 thing that contributed to Brian's success49:30 How to get in touch with Brian?50:35 Merging with Frontiers51:39 Raising money for a foundationVISIT OUR WEBSITEhttps://lifebridgecapital.com/Here are ways you can work with us here at Life Bridge Capital:⚡️START INVESTING TODAY: If you think that real estate syndication may be right for you, contact us today to learn more about our current investment opportunities: https://lifebridgecapital.com/investwithlbc⚡️Watch on YouTube: https://www.youtube.com/@TheRealEstateSyndicationShow

Chapter 6 The crew finds their way to shore but not before discovering just how far their journey has taken them off course. Owing a favor to a madman can't be that bad.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Experiencing symptoms and not sure where they are coming from? It may just be your thyroid. Owing to the fact that just bout every cell in your body has a thyroid hormone receptor, the symptoms of hypothyroidism are vast. And while you may know about the more common symptoms, there are plenty that can easily get mixed if you don't know what you are looking for. With that in mind, here are some of the most surprising symptoms of hypothyroidism (low thyroid function): 1. High cholesterol Thyroid hormone regulates the elimination of cholesterol. When thyroid hormone is low, cholesterol clearance is decreased which causes a build-up of cholesterol in the body. 2. Menstrual problems Because thyroid hormone impacts both progesterone and estrogen, low thyroid can cause menstrual problems including problems with fertility. 3. Swelling in the legs and in the face Low thyroid function increases mucopolysaccharides in the tissues which pull water along with them. This results in swelling wherever they go. 4. Headaches Headaches may be an early predictor that you are about to become hypothyroid and the same is true for migraines. 5. Mood swings A sluggish thyroid decreases ATP production in the brain which slows down your ability to think and process information. This results in changes to your mood, depression, and brain fog. 6. Dry skin Thyroid hormone acts on eccrine or sweat glands found in your skin. If your body can't produce enough sweat then your skin will become dry and cracked. 7. Muscle aches and pains Thyroid hormone helps your muscles relax which prevents painful trigger points from developing. 8. Changes to your voice Just about every thyroid patient will experience changes to their voice but it may not be noticeable unless you are an expert. 9. Carpal tunnel syndrome Mucopolysaccharides can accumulate in the wrist which can put pressure on the median nerve resulting in carpal tunnel syndrome and nerve pain. If you have any of these symptoms then you'll want to get these tests: https://youtu.be/xjvdJ95AU7E?si=tyyuZ0OaVborfLdM Most people are aware of the most common symptoms like cold hands/feet, weight gain, hair loss, constipation, and fatigue, Download my free thyroid resources here (including hypothyroid symptoms checklist, the complete list of thyroid lab tests + optimal ranges, foods you should avoid if you have thyroid disease, and more): https://www.restartmed.com/start-here/ Recommended thyroid supplements to enhance thyroid function: - Supplements that everyone with hypothyroidism needs: https://bit.ly/3tekPej - Supplement bundle to help reverse Hashimoto's: https://bit.ly/3gSY9eJ - Supplements for those without a thyroid and for those after RAI: https://bit.ly/3tb36nZ - Supplements for active hyperthyroidism: https://bit.ly/3t70yHo See ALL of my specialized supplements including protein powders, thyroid supplements, and weight loss products here: https://www.restartmed.com/shop/ Want more from my blog? I have more than 400+ well-researched blog posts on thyroid management, hormone balancing, weight loss, and more. See all blog posts here: https://www.restartmed.com/blog/ Prefer to listen via podcast? Download all of my podcast episodes here: https://apple.co/3kNYTCS Disclaimer: Dr. Westin Childs received his Doctor of Osteopathic Medicine from Rocky Vista University College of Osteopathic medicine in 2013. His use of “doctor” or “Dr.” in relation to himself solely refers to that degree. Dr. Childs is no longer practicing medicine and does not hold an active medical license so he can focus on helping people through videos, blog posts, research, and supplement formulation. To read more about why he is no longer licensed please see this page: https://www.restartmed.com/what-happened-to-my-medical-license/ This video is for general informational, educational, and entertainment purposes only. It should not be used to self-diagnose and it is not a substitute for a medical exam, treat

Picking up where we left off (259: Sgt. Pepper Olympiad ), lecturer/professor Gary Wenstrup and I resume the Olympiad series with a pair of releases featuring film score music, the 1967 Magical Mystery Tour EP/album and 1969's Yellow Submarine release. Owing to the unique issues, with the latter representing only four new Beatle songs and the former being a six-song … 276 Filmtrack Olympiad: Magical Mystery Tour and Yellow Submarine Read More »

Israeli strikes on Gaza continued after the UN Security Council passed a resolution to encourage the delivery of more humanitarian aid into the enclave. Owing to the holiday, the next audio edition of The World in Brief will be published on Wednesday morning, GMT. Until then, please check the Espresso or Economist apps for the latest news. Hosted on Acast. See acast.com/privacy for more information.

Jesse ran across a quote from one of his favorite authors, Nassim Taleb. In his book Antifragile, Taleb advises "invest in preparedness, not prediction," which also neatly describes the goal of YNAB. We cannot predict the future with any certainty, so it's folly to behave as if we can with our spending habits. What we can do, however, is prepare for the future by embracing our future expenses, and even though we don't know exactly when (or how much) those future expenses will occur, we can save up a pile of cash to handle them.   Jesse gives the example of an old car. As his early 2000's Toyota Camry aged, he started dutifully socking away $150/mo to cover inevitable repairs as well as a replacement vehicle. Years later, he had enough for a replacement, but the car was still humming along. So in this case he did not successfully predict the future. He could have held off on saving that money and directed it toward something else. At the end of the day, however, by preparing for the day he needed a new car, Jesse had a pile of cash in his bank account. When that day didn't come, he still had lots of options, because he had the cash. If he hadn't prepared, and the car died earlier than expected... then he likely would have ended up having to borrow money for the car.   This gets back to the idea of being "antifragile." Owing money is a state of fragility, because someone else has a claim on your future cash flows until you pay off the debt. It prevents you from using your cash to prepare for the future.   Got a question for Jesse? Send him an email: askjesse@ynab.com   Sign up for a free 34-day trial of YNAB at www.youneedabudget.com   Follow YNAB on social media: Facebook: @iYNAB Instagram: @youneedabudget Twitter: @ynab Tik Tok: @ynabofficial  

Kim believes she's ready for what's next as TJ's wife until her first lesson with his mom. Shekinah learns that Sarper wants to have a baby. Mary has second thoughts about marrying Brandan. Yohan blindsides Daniele with a life-changing decision.===WANT EPISODES COMMERCIAL-FREE? JOIN RealityGays+ Either on Patreon, https://www.patreon.com/RealityGays or Supercast, https://realitygaysmulti.supercast.com/ or Apple Subscriptionshttps://linktr.ee/RealityGaysListen and review on our website https://www.realitygays.comFind us on the Socials:Tik Tok @realitygays https://www.tiktok.com/@realitygays?lang=enInstagram @RealityGaysPodcastFacebook @RealityGaysPodcastTwitter @RealityGaysPodY'ALL--COME AT US ON CAMEO! Book Jake or Matt! SISSY SWAG! Get a mug, shirt, pillow at our MERCH STORE!Wanna talk with your Sissy Squad? Join our PRIVATE FACEBOOK GROUPFind Mattie! Instagram: @theMattMarr Twitter: @theMattMarrFind Jake! Twitter: @jakeitorfakeit Instagram: @jakeitorfakeitListen to Mattie's other ADVICE podcast, THE DEAR MATTIE SHOW! Hosted on Acast. See acast.com/privacy for more information.

You know that feeling in your gut that is telling you you're meant for more? That feeling and inner knowing that you were meant to do big things is your worthiness. Jamie Kern Lima, founder of IT COSMETICS spoke at empowerHER live again this year and I was somewhere between floating and feeling so pumped I could run through a wall after this conversation! My hope is that this episode does the same for you and serves as a reminder that you are worthy just as you are. There are also some fun stories Jamie shares for the first time ever from Oprah giving Jamie her phone number, and what she learned when she met P Diddy. Make sure to pre-order Jamie's book and join the free training Jamie and I are doing together! The proceeds of this book are going to charity and it would mean the world to us to show Jamie our support by ordering this book that is seriously going to be life changing for everyone who reads it! Cannot WAIT to hear what you think of this episode! HIGHLIGHTS01:30 What led to Oprah and Jamie Kern Lima's Course together.05:00 How do we work on strengthening our feelings of worthiness?09:00 The difference between self confidence and self worth.14:15 Are you the one in your family that knows you're meant for more?19:30 Ways to stop people pleasing and choose yourself first.22:15 Don't fall into the trap of thinking you need the right mentor to succeed.25:00 How to know what advice to take action on.29:00 What I learned from P Diddy about being a lifelong student.32:15 Why is it important on your journey to success to develop and NOT have instant gratification?40:30 Positive or negative, nothing impacts your worthiness.As mentioned in today's episode: We officially launched on YOUTUBE! Not only will every Thursday episode of empowerHER Live be on YouTube, but lots of juicy BONUS content will also be added each week! You can subscribe here: https://www.youtube.com/channel/UCHRkhFeoRdMvZqfG0IKaBdg  Being a subscriber + sharing an episode of this podcast each week on Instagram stories will also enter you into our WEEKLY YOUTUBE GIVEAWAY to win $100 gift-card as a thank you for all of your support! Can't wait for you to see all the fun stuff coming! &&&&& if you want to join our EXCLUSIVE training with Jamie & I + YOU and the empowerHER community be sure to pre-order new new book here: www.worthybook.com/kacia FOLLOWFollow Jamie: @jamiekernlimaPre-Order Jamie's book AND get access to Kacia + Jamie's FREE training: https://worthybook.com/kacia/&&& make sure you SUBSCRIBED on our new YOUTUBE channel to see this episode in full video (+ other juicy content we've got coming for you): Link to subscribe on YOUTUBE: https://www.youtube.com/channel/UCHRkhFeoRdMvZqfG0IKaBdg Kacia Ghetmiri: @kacia.ghetmiri | @empowerher.podcastWatch on YouTube: EmpowerHER Podcast