Podcasts about paul d

Cultish is a 100% crowdfunded ministry. Partner with us & be part of the mission to mission to change lives. Aaron's Article: HEREAaron's YouTube: HERELearn about Aaron: HERESkyler's Podcast: Distinctive ChristianityEpisode on Blake Ostler with Loren Pankratz: HERESkyler's Deep Dives on King Follet Discourse and Sermon in the Grove: King Follett Discourse (also here) Past Episodes: here and hereThe Sermon in the Grove (also here) Bradley Campbell on King Follett:  here and hereBooks to be educated on the "New Perspective of Paul"Justification: New Studies in Dogmatics - Michael HortonCracking the Foundation of the New Perspective on Paul: Covenantal Nomism versus Reformed Covenantal Theology - Robert CaraJustification Reconsidered: Rethinking A Pauline Theme - Stephen WesterholmPerspectives Old and New on Paul: The "Lutheran" Paul and His Critics - Stephen WesterholmWhere is Boasting?: Early Jewish Soteriology and Paul's Response in Romans 1–5 - Simon GathercoleJustification and Variegated Nomism - D.A. CarsonJustification and Variegated Nomism: The Paradoxes of Paul - D.A. CarsonUncovering the Theme of Revelation in Romans 1:16-3:26: Discovering a New Approach to Paul's Argument Argument - Marcus Mininger

Dr Paul D'Alton, Associate Professor of Psychology at UCD, is back with us today for the last of his three part series, helping us find ways to live with the global and local uncertainties. Today we looked into psychology of hope ‘grown-up hope' and why ‘grown-up hope' is essential for the times we are living in.

Chaque jour, deux chroniqueurs présentent les infos indispensables à connaître en matière de culture : les dernières actus musique, les sorties littéraires ou cinéma, les nouvelles pièces de théâtre et les séries à ne pas manquer… C'est ici !Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Chaque jour, deux chroniqueurs présentent les infos indispensables à connaître en matière de culture : les dernières actus musique, les sorties littéraires ou cinéma, les nouvelles pièces de théâtre et les séries à ne pas manquer… C'est ici !Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

11 plus years as a District Attorney … turned headlining comedian … author … musician … actor …. painter … to say Paul D'Angelo is a well-rounded Renaissance Man, is a vast understatement.   First things first … Yes, Paul has Dick Doherty stories (sadly, no Dick Bucks) but he has stories about the drive-in theater his family owned in Medford, moving to LA in mid 90s, his recent art show, the books he's written (which along with comedy specials & CDs, are all available on his site): PDangelo.com (Paul has some great content on his YouTube channel)   Also … chatted the cross over between being in front of a jury and a chatty audience member at a comedy show.   Super smart, super funny and a great guest.   @PDangelo on YT and IG Follow   CPP pretty much just on IG at: Carnival Personnel Podcast   Opening: Gomer by Beyond Id (on “The Stovin' Years on Spotify)   Closing Song: The Demise Of Your Favorite Bar by Bantom Woods (out on all platforms now)   Thanks To Paul for letting us use his Stand Up Clips Too

Dr Paul D'Alton, Associate Professor of Psychology at UCD is back for the next few weeks to help us find ways to live with the global and local uncertainties that seem to be hitting us from every direction. Talking about how awe can help us weather the storms, live with uncertainty & more joy and increase our resilience.

Paul d'Orleans is a renowned expert in motorcycle history and culture. He is best known as the founder of The Vintagent, a highly influential blog. In addition to his primary identity as a rider extraordinaire of vintage machines, d'Orleans is a noted curator, writer, and photographer. To make things more challenging, especially in Baja, he often shoots in large format and employs antique wet plate processes. A true Renaissance man, he is also a filmmaker, Concours judge, commentator, and above all, Paul d'Orleans is phenomenally well-dressed. Learn more about The Vintagent here: https://thevintagent.com/Get your Baja insurance here: ⁠https://www.bajabound.com/quote/?r=fl  ⁠For more info on Slow Baja Adventures, visit: ⁠https://www.slowbaja.com/adventures

We're living in uncertain times. Dr Paul D'Alton, Associate Professor of Psychology at UCD, is back with us for the next few weeks to help us find ways to live with the global and local uncertainties that seem to be hitting us from every direction

Alex and Maurice Merrick, creator and host of the always-fascinating Horsepower Heritage podcast, talk at BaT HQ about disappearing Mazdas, the most dangerous Super Beetle, a Series Land Rover addiction, automotive first right of refusal, vintage motorcycle personalities, and Napoleonic steam-powered artillery tractors before moving on to a new take on everyone's favorite game with a focus on Chevrolets from the 1960s.Follow along! Links for the listings discussed in this episode:0:48 Horsepower Heritage website1:34 Czinger Vehicles: Accelerating the Future HH podcast episode2:18 BaT Alumni Gathering, July 8 at the Iola Car Show event coverage3:13 BaT Alumni Gathering at The Motoring Club in Los Angeles event coverage11:31 Alex's 1991 Acura NSX 5-Speed BaT listing20:49 Vintage Bikes with Paul D'Orleans HH podcast episode20:56 The Vintagent website21:39 Speed Is Expensive: The Story of Vincent Motorcycles (with David Lancaster) HH podcast episode22:55 Richard Worsham of Janus Motorcycles HH podcast episode29:33 The Donald Healey Story HH podcast episode30:38 Pur Sang with John Bothwell HH podcast episode30:42 Patrick Long HH podcast episode32:15 Racing's Darkest Day: LeMans, 1955 HH podcast episode33:17 The Brilliance of Bentley (with Peter Grimsdale) Part 1, Part 2 HH podcast episodes36:20 Horsepower Heritage on YouTube and Instagram39:26 Corvair Yenko Stingers BaT search42:04 1962 Chevrolet Corvette 327/360 Fuelie 4-Speed BaT listing44:34 1965 Chevrolet El Camino L79 4-Speed BaT listing50:09 1962 Chevrolet Corvair Monza Wagon 4-Speed BaT listing54:24 Bullet Motorsports BaT Local Partner55:56 1967 Chevrolet Camaro RS/SS 4-Speed BaT listing57:55 Dan Gurney: The All-American Racer (with Kip Cyprus and Justin Gurney) HH podcast episode59:44 1964 Chevrolet Corvette Coupe 327 Fuelie 4-Speed w/ Big Tank HH podcast episodeGot suggestions for our next guest from the BaT community or an idea for a game episode? Let us know at podcast@bringatrailer.com!

Let Us Know What You Thought Of The Episode Welcome back to the Savvy Investor Podcast! In this episode, we sit down with Paul D'Abruzzo, a seasoned real estate investor from Ontario. Paul shares his journey, strategies, and practical advice on building a successful real estate portfolio.Key Highlights:How Paul Got Started: With limited financial resources, Paul has built a thriving investment portfolio. Inspired by books like Millionaire Mind Intensive, he purchased his first property before he was 25 while working as a firefighter.Paul's Investment Strategies: Paul began with Rent-to-Own, transitioned to student rentals, and now focuses on multifamily properties for cash flow and scalability.How Paul Scaled Without Raising Capital: Paul used disciplined finance management, strategic refinancing, and house hacking to grow his portfolio.Paul's Mindset Shift:  Paul Emphasizes financial freedom and time flexibility over mere wealth accumulation& more!Get Connected with Paul - Instagram: https://www.instagram.com/paul_expert_investor_academy/Learn more about Trusted Partner Phipps Real Estate Group:Phipps Real Estate Group is based out of Calgary, Alberta and provides supportive and value driven real estate services to their clients who wish to buy, sell or invest. Their team specializes in residential & commercial real estate, as well as property management.To get in touch visit: https://thesavvyinvestor.ca/phipps-realty/ Savvy Investor Links:Website: https://thesavvyinvestor.ca Instagram: https://www.instagram.com/savvy_investors   YouTube: https://www.youtube.com/@thesavvyinvestorJoin our Savvy Squad Community for 14 Days Absolutely FREE! https://thesavvyinvestor.ca/joinDisclaimer: The views and advice expressed on this podcast are those of the participants and do not necessarily reflect the opinions or beliefs of the podcast host or affiliated parties. The content is for entertainment purposes only and should not be considered as professional financial, legal, or investment advice. Listeners are encouraged to conduct their own research and consult with qualified professionals before making any financial decisions. The podcast host and producers are not responsible for any actions taken based on the information provided.

Paul D'eath ó cheardchumann na dtionóntaithe, CATÚ, & Róisín Ní Chinnéide ón scáthghrúpa, Tinteán ag labhairt faoin gcruinniú poiblí faoi chúrsaí tithíochta a bhéas ar siúl i nGaillimh Dé Céadaoin.

Er hat das erste Buch über Umweltprobleme in der DDR geschrieben. Heute geht es in seinen Büchern "Aufs Land" oder "Das Liebesleben der Vögel" um den Reichtum der Natur und ihre Bedrohung durch die Zivilisation. Der Ökologe und Schriftsteller Ernst Paul Dörfler, der nach dem Fall der Mauer die Grüne Partei in der DDR mitgegründet hat, versucht ein möglichst ressourcenschonendes Leben zu führen und baut den Großteil seiner Lebensmittel selbst an. Matthias Bertsch hat mit ihm über sein Leben im Einklang mit der Natur gesprochen.

Author and historian Paul D. White joins the show to expose the barriers that kept Negro League legends out of Cooperstown for so long —and why work isn't done yet.Check Out Paul's Work: Buy his book "Cooperstown's Back Door: A History of Negro Leaguers in the Baseball Hall of Fame” ⁠Amazon⁠⁠ ⁠⁠Barnes & Noble⁠⁠ ⁠⁠McFarland⁠⁠ Subscribe to Paul on Substack (⁠Lost in Left Field⁠) for daily baseball insights and commentarySign Up for the FREE NewsletterDive deeper into the episode, and access to the FREE bonus show at: ⁠⁠⁠https://rounders.substack.com⁠⁠⁠Liked the Show? Leave Me a One-Time "Good Game" Tip!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Tip on Stripe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Tip on PayPal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Connect on Social Media:⁠⁠⁠Follow on YouTube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow on Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow on Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow on Tik Tok⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow on Bluesky⁠⁠⁠⁠⁠⁠⁠Send Me a Question for a Future Show! Send a Message on Social Media (see above) Send an email (rounderspodcast@gmail.com)

Unsere KRAFT Runners Ambassadors aus zwölf Städten waren in Berlin, um zu schnacken, trinken und connecten. In dieser Folge sprechen Eugen, Leona und Paul über die ersten persönlichen Treffen neuer Ambassadors, eine einzigartige Movement Class von Karimu Samuels und das Ende der Ambassador-Suche in Hamburg. Außerdem geht's weiter im KRAFTRAUM. Nachdem die drei beim Streichen des Bodens reingeschissen haben, kommt nun Basti ins Spiel und hilft den Community Space neu herzurichten. Nach einem Update zur Party in Hannover für die Gewinner der Winterlaufserie geht's dann schnell zum Hauptthema der Folge. Paul Dösch hat mit der deutschen Mannschaft den Pokal der Hallenhockey-Weltmeisterschaft nach Hause gebracht. Er berichtet von seiner Teilnahme in Kroatien und den Emotionen, die er während der Turnierwoche erleben durfte.

durée : 00:29:14 - Arnaud Desplechin, réalisateur - Dans "Spectateurs !", son nouveau long-métrage, Arnaud Desplechin rend hommage au septième art. Fiction et documentaire s'entremêlent, et le cinéaste, à travers son alter-ego Paul Dédalus, revient aussi sur sa propre initiation au cinéma, comme spectateur, puis comme cinéphile et enfin réalisateur.

Dr Paul D'Alton, Associate Professor of Psychology at UCD, is back with us for the final part in this series, helping us find a way to ‘overcome differences' and ‘conflict.'

Quand Julien Courbet mentionne le chanteur Billy Paul, une auditrice réagit avec une passion débordante... Tous les jours, retrouvez en podcast les meilleurs moments de l'émission "Ça peut vous arriver", sur RTL.fr et sur toutes vos plateformes préférées.

Join us as we chat with Paul D'Abruzzo, a seasoned real estate entrepreneur, broker, author, and coach from Toronto, Canada. Paul shares insights from his new book, "2024 Canadian Real Estate Investor Playbook," discussing strategies to thrive in today's market challenges. Whether you're new to investing or managing a portfolio, Paul offers practical advice on navigating changes in interest rates, property values, and more. Tune in for valuable tips on making informed decisions and finding opportunities in Canadian real estate.   ================================== Want to grow your real estate investing business and portfolio?  You're in the right place. Welcome to the Property Profits Real Estate Podcast

Tom Bodrovics welcomes back former congressman Dr. Ron Paul from Texas and Liberty Report host to discuss the link between liberty and the economy. Dr. Paul insists that freer societies are more prosperous, advocating for a sound monetary policy as crucial for economic health. He condemns interventionist policies and criticizes the Federal Reserve's manipulation of interest rates, citing 1921 as evidence of a hands-off approach leading to a better recovery from an economic downturn. During the conversation, Dr. Paul expresses his aspiration to terminate the Federal Reserve and proposes steps towards accomplishing this goal, including repealing the Federal Reserve Act and enforcing the Constitution. Although he acknowledges that the process might not be easy due to the nation's addiction to low-interest rates and easy money, he emphasizes the importance of recognizing inflation as a tax on people's money and advocates for Fed auditing as a path to transparency. Dr. Paul supports gold-backed bonds as a means of promoting fiscal restraint and offering individuals a valuable savings opportunity. He denounces tariffs as an ill-conceived solution for economic matters, suggesting instead the elimination of burdensome business regulations. Furthermore, Dr. Paul expresses concerns about government information's lack of transparency and encourages citizens to educate themselves on constitutional principles in order to safeguard individual liberties. Dr. Paul concludes by urging listeners to act upon their convictions and principles, underlining the significance of education in history and economics. He also presents his homeschooling curriculum as a substantial contribution to fostering individual liberty and countering excessive government control over education and healthcare. Ultimately, Dr. Paul underscores the importance of personal accountability and the risks of government intervention in diverse areas. Time Stamp References:0:00 - Introduction0:36 - Economics of Liberty3:24 - Government Efficiency5:00 - Audit & End The Fed12:58 - Shelton & Gold Bonds14:36 - Tariffs & Regulations23:12 - Accurate Information?25:36 - What Should We Do?27:29 - Wrap Up Guest LinksTwitter: https://x.com/ronpaulWebsite: http://www.ronpaullibertyreport.com/Website: http:///ronpaulinstitute.org Ron Paul is an American author, physician, and former politician. He was the U.S. Representative for Texas' 14th and 22nd congressional districts. Ron represented the 22nd congressional district from 1976 to 1977 and from 1979 to 1985 and then represented the 14th congressional district, which included Galveston, from 1997 to 2013. On three occasions, he sought the United States presidency: as the Libertarian Party nominee in 1988 and as a candidate in the Republican primaries of 2008 and 2012. Paul is a critic of the federal government's fiscal policies, especially the Federal Reserve and the tax policy, as well as the military-industrial complex and the War on Drugs. Paul has also been a vocal critic of mass surveillance policies such as the USA PATRIOT Act and the NSA surveillance programs. Paul was the first chairman of the conservative PAC Citizens for a Sound Economy and has been characterized as the "intellectual godfather" of the Tea Party movement. A native of the Pittsburgh suburb of Green Tree, Pennsylvania, Paul is a graduate of Gettysburg College and the Duke University School of Medicine, where he earned his medical degree. He served as a flight surgeon in the U.S. Air Force from 1963 to 1968. In addition, Ron worked as an obstetrician-gynecologist from the 1960s to the 1980s. He became the first Representative in history to serve concurrently with a son or daughter in the Senate when his son, Rand Paul, was elected to the U.S. Senate from Kentucky in 2010. Paul is a Senior Fellow of the Mises Institute and has been an active writer, publishing on the topics of political and economic theory and publicizing the ideas of econ...

Two weeks out we continue to look into what the Democratic election losses portend and how Dems ought to be reacting to the drubbing they took. Michele Salcedo, a past president of the National Association of Hispanic Journalists, talks about why Latino supported Trump and what they may expect in return and Ryan Horstmyer, a lawyer, lobbyist and long-time Democratic activist in ruby-red upstate New York, so he knows about defeats, talks about what Dems need most to do next. Michele Salcedo has covered Latinos and other communities of color throughout her 36-year journalism career in newspapers, wire service and digital platform. She is a past national president of the National Association of Hispanic Journalists and the author of "Quinceañera: The Essential Guide to Planning the Perfect Sweet 15 Celebration." Ryan Horstmyer has volunteered on Democratic political campaigns for 24 years. He is a former member of the Albany County Legislature, Chairperson of the Colonie Democratic Committee, and District Director for the Office of Congressman Paul D.Tonko (NY20). He is an attorney and registered New York State lobbyist.

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We are joined by Paul D. White, author of Cooperstown's Back Door: A History of Negro Leaguers in the Baseball Hall of Fame. Plus, Dave Malone reads his poem, "Minor League Game in Mauldin, South Carolina." ⁠⁠Buy Cooperstown's Back Door Follow Paul's Substack, Lost in Left Field ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Twin Bill Lit Journal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Hosted by Scott Bolohan Music by Mark Bolohan

November 11, 2024 ~ Major General, Paul D. Rogers, Currently serving as the 34th adjutant general of the Michigan National Guard joins Mark Hackel live from Nino Salvaggio International Marketplace in Clinton Township

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).

Should we all be concerned when a car manufacturer seems to take the easy way out, especially regarding warranty coverage? The guys cover interesting news at the top of the episode, and then cover a couple of debates. Paul D. in Nashville is a songwriter & producer, who wants something fun but not snooty. Then, Mr. Anonymous in MA wants something slow, but fun and engaging. Social media questions ask which carmakers are the best and worst at naming, is the GR Corolla a viable commuter, and if the guys chose one car to road trip through Europe, what would it be? Please rate + review us on iTunes, and subscribe to our two YouTube channels. Write us with your Car Debates, Car Conclusions, and Topic Tuesdays at everydaydrivertv@gmail.com or everydaydriver.com. Don't forget to share the podcast with your car enthusiast friends! Learn more about your ad choices. Visit megaphone.fm/adchoices

Discover the secrets to revitalizing your business operations as we gear up for the 81st Annual ARA Convention and Expo in Reno! Join us for an engaging conversation with our special guest, Paul D'Adamo, who provides an exclusive inside look at the wealth of opportunities awaiting attendees. You'll get to know more about the must-see exhibitors like Razz, URG, CoPart, and eBay, and why you shouldn't miss Amber from Pete's discussing how to overcome complacency in business. Whether you're new to the industry or a seasoned pro, this episode is packed with insights that will help you make the most out of your conference experience.Learn about the influential figures making waves in the automotive recycling industry, from the impressive contributions of Tom Andre to the collaborative efforts behind the Gold Seal Quality Assurance Certification by ARA and URG. We celebrate the leadership and dedication of Shannon Nordstrom, Christy Werner, and the enduring impact of Sandy Blaylock. This episode emphasizes the importance of attending industry events to build lasting relationships and nurture a strong sense of community among peers. Networking is more than just exchanging business cards—it's about fostering meaningful connections that can propel your career forward.Finally, we dive into practical advice on maximizing the benefits of attending the ARA Annual Conference and Expo. Hear inspiring stories about the URG Scholarship Foundation, which supports the education of auto recycling employees and their families. Gain valuable tips on how to stay organized, share best practices, and continue learning from peers. Plus, enjoy a fun discussion on the joys and challenges of maintaining an organized home, especially in smaller spaces. Tune in to discover how a passion for organization can enrich your personal and professional life, and get ready to rejuvenate your operations with fresh perspectives and new ideas!

For anyone feeling not quite like themselves, I invite you to our show today as we speak with Paul D. Corona, M.D., who will discuss healing from so many issues plaguing our society from depression to addiction, bullying, homelessness and more. Dr. Corona authored “The Corona Protocol” after years of research connecting the mind and body with well being. He's helped thousands with his programs, and said he switched from general practice medicine years ago because he felt it didn't feel traditional medicine was addressing a variety of mental health issues effecting much of society with today. Please join me with Dr. Corona as we discuss, “The Corona Protocol: A Scientifically Proven Medical Solution to STOP Addiction, Bullying, Homelessness, School Shootings and Suicide, 30 years in the making” on all video and audio platforms of #DeborahKobyltLIVE, and invite your friends, too. I'm your host, #DeborahZaraKobylt, and it's my pleasure to welcome you here.  @drpaulcoronamd #DrCorona #mindbodyandsoul #mentalhealth #physicalhealth  @ubngo

Paul D'Angelo joins us in the Acement.  Paul is mentioned with the best comics to ever come out of Boston.  His path from DA to comedian is an amazing story.  He is admired by everyone from new comics to established comics to some of the top comics working today.  Check out Paul at https://www.pdangelo.com/site/ Go to https://www.buymeacoffee.com/behindthefQ to buy us a coffee or a bourbon.  Get your BTF gear at https://www.teepublic.com/stores/scott-higgins 

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Dr Glenn McConell chats with Professor Paul D. Thompson who is Chief of Cardiology, Emeritus at Hartford Hospital, Hartford, CT and Professor of Medicine, Emeritus at the University of Connecticut. He has published over 500 peer reviewed journal articles, was a past President of the American College of sports medicine (ACSM) and was a impressively fast marathon runner. This is the third of a series of podcast episodes on sport cardiology (See Professor Benjamin Levine and Associate Professor Andre La Gerche's episodes). We covered a lot of ground. There is a greater prevalence of atrial fibrillation in athletes (is it due to larger hearts?). We discussed possible reasons why coronary artery calcium/calcification is higher in athletes. He recommends 8000 steps done vigorously per day. Exercise is very important for your health. What exercise to do depends on your goals and health status. See time stamps further much more. We discuss his free substack called 500 rules of cardiology.0:00. Introduction2:40. Previous IE podcast episodes on sports cardiology5:30. Worked with ex physiol legend David Costill8:00. Ex physiol legend Bengt Saltin9:00. More than 500 publications, importance of collaboration10:45. Can exercise have negative effects on the heart?13:00. More atrial fibrillation in athletes (due to larger hearts?)20:30. Genetics and exercise25:15. Was excellent marathoner27:30. Exercise and right ventricle “fatigue”32:00. Genetics, exercise and longevity34:10. Cut off points/prevalence of increased risk of atrial fibrillation36:26. Atrial fibrillation, blood thinners and strokes39:30. Daily aspirin and heart risk42:42. Why coronary artery calcium/calcification (CAC) higher in athletes?48:40. Sex differences51:03. Less heart beats per day in endurance athletes53:40. Athletes, higher CAC and cardiovascular events56:15. Exercise reduces cardiovascular events58:30. Almost never restricts exercise in patients1:00:20. Rationale to train hard1:02:30. Most bang for your buck if less fit to start with1:05:30. Cadence and turbulence in artery1:09:30. Better athletes have more heart issues1:11:40. Exercise intensity and coronary calcification1:13:55. Walking and the heart1:18:00. Fit handle operations/illnesses better1:20:17. Statins and muscle pain /cholesterol1:24:15. Medications vs lifestyle in diabetes1:26:32. Metformin and exercise adaptations1:27:15. Sudden death during exercise1:29:25. Coronary narrowing and heart attacks1:31:45. Best athletes have larger aortas1:35:20. Intermittent fasting /ketosis1:38:45. Exercise intensity and heart adaptations1:39:40. Pay attention to symptoms1:41:55. Broke his hip in a bike accident, cycles now1:43:25. Exercise training early in life /epigenetics1:47:05. Drugs and exercise performance1:49:20. Environmental factors: eg walking to school1:51:52. Cardiac sex differences re exercise1:54:05. Wise advice1:58:45. Be mindful of the media's take on exercise2:00:25. Takeaway messages2:02:12. His free substack 500 rules of cardiology2:02:59. Outro Inside Exercise brings to you the who's who of research in exercise metabolism, exercise physiology and exercise's effects on health. With scientific rigor, these researchers discuss popular exercise topics while providing practical strategies for all.The interviewer, Emeritus Professor Glenn McConell, has an international research profile following 30 years of Exercise Metabolism research experience while at The University of Melbourne, Ball State University, Monash University, the University of Copenhagen and Victoria University.He has published over 120 peer reviewed journal articles and recently edited an Exercise Metabolism eBook written by world experts on 17 different topics (https://link.springer.com/book/10.1007/978-3-030-94305-9).Connect with Inside Exercise and Glenn McConell at:Twitter: @Inside_exercise and @GlennMcConell1Instagram: insideexerciseFacebook: Glenn McConellLinkedIn: Glenn McConell https://www.linkedin.com/in/glenn-mcconell-83475460ResearchGate: Glenn McConellEmail: glenn.mcconell@gmail.comSubscribe to Inside exercise:Spotify: shorturl.at/tyGHLApple Podcasts: shorturl.at/oFQRUYouTube: https://www.youtube.com/@insideexerciseAnchor: https://anchor.fm/insideexerciseGoogle Podcasts: shorturl.at/bfhHIAnchor: https://anchor.fm/insideexercisePodcast Addict: https://podcastaddict.com/podcast/4025218Not medical advice

Tara and Nancy are discussing a crazy case where a ranger found the biggest clandestine meth lab inside Death Valley National Monument (before it was a Nat'l Park). For more information about the podcast, check outhttps://crimeoffthegrid.com/Also...We've Got Merch!!  Check us out on Instagram https://www.instagram.com/crimeoffthegridpodcast/ and  (1) Facebook SUPPORT THE SHOW: We would love your support so we can keep the episodes coming! https://www.buymeacoffee.com/cotg For bonus content join our Patreon! patreon.com/CrimeOfftheGridSources:https://www.hcn.org/issues/issue-155/the-last-weird-place/https://npshistory.com/morningreport/incidents/deva.htmBerkowitz, Paul D. (2022). U.S. Rangers The Law of the Land, The History of Law Enforcement in the Federal Land Management Agencies, The Law of the Land Publishing.

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Combo episode! Nancy and Tara talk about a case of a USFS Special Agent arresting an illicit marijuana grower in Los Padres National Forest in California after a violent attack. PLUS, Nancy shares a Ranger Tale about her experience in eradicating an illicit grow in Colorado.For more information about the podcast, check out https://crimeoffthegrid.com/Also...We've Got Merch!!  Check us out on Instagram https://www.instagram.com/crimeoffthegridpodcast/ and  (1) Facebook SUPPORT THE SHOW: We would love your support so we can keep the episodes coming! https://www.buymeacoffee.com/cotgFor bonus content join our Patreon!patreon.com/CrimeOfftheGridHELP COMBAT HUMAN TRAFFICKINGNational Human Trafficking Hotline1-888-373-7888  TTY: 711  Text* 233733https://humantraffickinghotline.org/enPolaris Project:https://polarisproject.org/human-trafficking/Sources:https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10751904/https://www.fs.usda.gov/Internet/FSE_DOCUMENTS/stelprdb5167045.pdfBerkowitz, Paul D. (2022). U.S. Rangers The Law of the Land, The History of Law Enforcement in the Federal Land Management Agencies, The Law of the Land Publishing.

This afternoon three healthcare bodies signed a Memorandum of Understanding renouncing the practice of conversion therapy in Ireland. To discuss this Paul D'Alton, Associate Professor at the School of Psychology, at University College Dublin.

Au téléphone avec les Grosses Têtes aujourd'hui, Frédéric Potier présente son livre "Jaurès en duel", qui retrace l'histoire du duel en pistolet de Jean Jaurès contre Paul Déroulède. Retrouvez tous les jours le meilleur des Grosses Têtes en podcast sur RTL.fr et l'application RTL.

Rangers respond to a very tense, uncertain, and rapidly evolving scene at a campground in Crater Lake.For more information about the podcast, check out https://crimeoffthegrid.com/Also...We've Got Merch!!   Check us out on Instagram https://www.instagram.com/crimeoffthegridpodcast/ and  (1) Facebook SUPPORT THE SHOW: We would love your support so we can keep the episodes coming! https://www.buymeacoffee.com/cotgSources:https://www.craterlakeinstitute.com/crater-lake-new-archives/2005-2/2005-02-4/https://www.craterlakeinstitute.com/crater-lake-new-archives/2005-2/2005-09/https://www.heraldandnews.com/news/top_stories/ranger-shoots-kills-man-at-crater-lake/article_0fda5f38-a620-505c-ac20-7e2562bc4990.htmlhttp://npshistory.com/morningreport/incidents/crla.htmBerkowitz, Paul D. (2022). U.S. Rangers The Law of the Land, The History of Law Enforcement in the Federal Land Management Agencies, The Law of the Land Publishing.

Paul D. Kamenar, Lead Counsel for the National Legal and Policy Center. He also a Senior Fellow of the Administrative Conference of the United States and guest lectured at the U.S. Naval Academy. New York Trump Trial is a ‘Sideshow'

In the latest episode of the Motivation Interview Podcast, I sit down with former Tool and current Ministry bassist, Paul D'Amour. Paul brings us through his life growing up, the challenges he experienced in the education system, founding one of rocks most illustrious bands and then walking away at the height of their fame. We also get to glimpse into Paul's work in setting up a school for children needing extra support, his work in movies and television and getting back on tour with rock legends Ministry. I hope you enjoy this one, I know I certainly did and it was so amazing to speak with the man who wrote so many of the riffs that defined my teens. Thanks Paul for being amazing! #motivation #toolband #ministry #bass

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Hello and welcome to The Relatable Voice podcast. Today we are heading to California to talk with Dr. Paul Corona. Dr. Corona is a medical doctor, mental health advocate, and the author of many books.   His latest book “The Corona Protocol: A Scientifically Proven Medical Solution to STOP Addiction, Bullying, Homelessness, School Shootings and Suicide 30 Years in the Making.” is out now. Find out more at: https://drpaulcoronamd.com/

Steve Harper Interviews Paul D Bekman Owner at Bekman Marder Dadkins CCC and Diamond of the DecadeListen to us live on mytuner-radio, onlineradiobox, fmradiofree.com and streema.com (the simpleradio app) https://onlineradiobox.com/search?cs=us.pbnnetwork1&q=podcast%20business%20news%20network&c=us https://mytuner-radio.com/search/?q=business+news+network https://www.fmradiofree.com/search?q=professional+podcast+network https://streema.com/radios/search/?q=podcast+business+news+network

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Steve Harper Interviews Paul D Bekman Owner at Bekman Marder Dadkins CCC and Diamond of the DecadeListen to us live on mytuner-radio, onlineradiobox and streema.com (the simpleradio app) https://onlineradiobox.com/search?cs=us.pbnnetwork1&q=podcast%20business%20news%20network&c=us https://mytuner-radio.com/search/?q=business+news+network https://streema.com/radios/search/?q=podcast+business+news+network

Steve Harper Interviews Paul D Bekman Owner at Bekman Marder Dadkins CCC and Diamond of the DecadeListen to us live on mytuner-radio, onlineradiobox and streema.com (the simpleradio app) https://onlineradiobox.com/search?cs=us.pbnnetwork1&q=podcast%20business%20news%20network&c=us https://mytuner-radio.com/search/?q=business+news+network https://streema.com/radios/search/?q=podcast+business+news+network

Steve Harper Interviews Paul D Bekman Owner at Bekman Marder Dadkins CCC and Diamond of the DecadeListen to us live on mytuner-radio, onlineradiobox and streema.com (the simpleradio app) https://onlineradiobox.com/search?cs=us.pbnnetwork1&q=podcast%20business%20news%20network&c=us https://mytuner-radio.com/search/?q=business+news+network https://streema.com/radios/search/?q=podcast+business+news+network

Cafe Mars, a six-month old restaurant in Gowanus, Brooklyn, has made quite an impression on guests and awards-bestowers alike with its unique brand of hospitality, which extends to both staff and guests, erasing many of the invisible boundaries long associated with dining out. Everybody on staff is cross-trained for the kitchen, dining room, and bar; the team closes out their preshift meeting with a stretching exercise; and guests are received and cared for with a familiarity that resonates with a growing fan base. You can call this enlightened hospitality, or (as Andrew suggests in the interview) holistic hospitality. To our guests today--beverage director Madalyn Summers and chefs Paul D'Avino and Jorge Olarte--it's just hospitality, and they hope, fun, Whatever you call it, it won the restaurant a Michelin Guide New York award for Service this year. A conversation that any restaurant professional will take something valuable from.Our thanks to Metro for their support. Visit their website today to learn more about how they can make your restaurant kitchen and office more efficient. Andrew's NEW book The Dish: The Lives and Labor Behind One Plate of Food is now ON SALE! Read the book Publishers Weekly calls "masterful," and the Wall Street Journal says "takes the reader on an adventure."Since 2019, Andrew Talks to Chefs has been a fully independent podcast and no longer affiliated with our former host network; please visit and bookmark our official website for all show updates, blog posts, personal and virtual appearances, and related news. 

William of Ockham is best known today for the model of problem solving known as Ockham's (or Occam's) Razor. But the event that defined his life was an argument with Pope John XXII. Research: Lieberich, Heinz. "Louis IV". Encyclopedia Britannica, 7 Oct. 2022, https://www.britannica.com/biography/Louis-IV-Holy-Roman-emperor Kilcullen, John. “Ockham's Political Writings.” “The Cambridge Companion to Ockham. Cambridge University Press. 1999. Republished online: http://publications.thebritishacademy.ac.uk/pubs/dialogus/polth.html Britannica, The Editors of Encyclopaedia. "Peter Lombard". Encyclopedia Britannica, 20 Aug. 2020, https://www.britannica.com/biography/Peter-Lombard Gál, Gedeon, O.F.M. "William of Ockham Died "impenitent" in April 1347." Franciscan Studies, vol. 42, 1982, p. 90-95. Project MUSE, doi:10.1353/frc.1982.0011 Lambert, M. D. “THE FRANCISCAN CRISIS UNDER JOHN XXII.” Franciscan Studies, vol. 32, 1972, pp. 123–43. JSTOR, http://www.jstor.org/stable/44000287 Donovan, Stephen M. “Bonagratia of Bergamo.” Catholic Encyclopedia. https://www.catholic.com/encyclopedia/bonagratia-of-bergamo Nold, Patrick. “Pope John XXII's Annotations on the Franciscan Rule: Content and Contexts.” Franciscan Studies, vol. 65, 2007, pp. 295–324. JSTOR, http://www.jstor.org/stable/41975430 Knysh, George. “BIOGRAPHICAL RECTIFICATIONS CONCERNING OCKHAM'S AVIGNON PERIOD.” Franciscan Studies, vol. 46, 1986, pp. 61–91. JSTOR, http://www.jstor.org/stable/41975065 Spade, Paul Vincent. “William of Ockham.” Stanford Encyclopedia of Philosophy. March 5, 2019. https://plato.stanford.edu/entries/ockham/ Vignaux, Paul D.. "William of Ockham". Encyclopedia Britannica, 24 Aug. 2022, https://www.britannica.com/biography/William-of-Ockham See omnystudio.com/listener for privacy information.